Psalm 119:144

Exposition

Ver. 144. The righteousness of thy testimonies is everlasting. First he had said that God’s testimonies were righteous, then that they were everlasting, and now that their righteousness is everlasting. Thus he gives us a larger and more detailed account of the word of God the longer he is engaged in writing upon it. The more we say in praise of holy writ, the more we may say and the more we can say. God’s testimonies to man cannot be assailed, they are righteous from beginning to end; and though ungodly men have opposed the divine justice, especially in the plan of salvation, they have always failed to establish any charge against the Most High. Long as the earth shall stand, long as there shall be a single intelligent creature in the universe, it will be confessed that God’s plans of mercy are in all respects marvellous proofs of his love of justice: even that he may be gracious Jehovah will not be unjust.

Give me understanding, and I shall live. This is a prayer which he is constantly praying, that God will give him understanding. Here he evidently considers that such a gift is essential to his lifting. To live without understanding is not to live the life of a man, but to be dead while we live. Only as we know and apprehend the things of God can we be said to enter into life. The more the Lord teaches us to admire the eternal rightness of his word, and the more he quickens us to the love of such lightness, the happier and the better we shall be. As we love life, and seek many days that we may see good, it behooves us to seek immortality in the everlasting word which liveth and abideth for ever, and to seek good in that renewal of our entire nature which begins with the enlightenment of the understanding and passes on to the regeneration of the entire man. Here is our need of the Holy Spirit, the Lord and giver of life, and the guide of all the quickened ones, who shall lead us into all truth. O for the visitations of his grace at this good hour!

Explanatory Notes and Quaint Sayings

Ver. 144. The righteousness of thy testimonies is everlasting. Thy moral law was not made for one people, or for one particular time; it is as imperishable as thy nature, and of endless obligation. It is that law by which all the children of Adam shall be judged. “Give me understanding.” To know and practise it. “And I shall live.” Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfil the work of the law in my heart, having saved me from condemnation by it. Adam Clarke.

Ver. 144. Give me understanding, and I shall live. I read it in connection with the preceding clause; for although David desires to have his mind enlightened by God, yet he does not conceive of any other way by which he was to obtain an enlightened understanding than by his profiting aright in the study of the law. Further, he here teaches that men cannot, properly speaking, be said to live when they are destitute of the light of heavenly wisdom; and as the end for which men are created is not that, like swine or asses, they may stuff their bellies, but that they may exercise themselves in the knowledge and service of God, when they turn away from such employment their life is worse than a thousand deaths. David therefore protests that for him to live was not merely to be fed with meat and drink, and to enjoy earthly comforts, but to aspire after a better life, which he could not do save under the guidance of faith. This is a very necessary warning; for although it is universally acknowledged that man is born with this distinction, that he excels the lower animals in intelligence, yet the great bulk of mankind, as if with deliberate purpose, stifle whatever light God pours into their understandings. I indeed admit that all men desire to be sharp witted; but how few aspire to heaven, and consider that the fear of God is the beginning of wisdom. Since, then, meditation upon the celestial life is buried by earthly care, men do nothing else than plunge into the grave, so that while living to the world, they die to God. Under the term life, however, the prophet denotes the utmost he could wish. Lord, as if he had said, although I am already dead, yet if thou art pleased to illumine my mind with the knowledge of heavenly truth, this grace alone will be sufficient to revive me. John Calvin.

Ver. 144. Give me understanding, and I shall live. The saving knowledge of God’s testimonies is the only way to live. There is a threefold life. 1. Life natural. 2. Life spiritual, and, 3. Life eternal. In all these considerations may the point be made good.

First. Life is taken for the life of nature, or the life of the body, or life temporal, called “this life” in Scripture: 1 Corinthians 15:19; 1 Timothy 4:8. Life is better preserved in a way of obedience than by evil doing; that provoketh God to cast us off, and exposes us to dangers. It is not in the power of the world to make us live or die a day sooner or longer than God pleaseth. If God will make us happy, they cannot make us miserable: therefore, “Give me understanding, and I shall live”; that is, lead a comfortable and happy life for the present. Prevent sin, and you prevent danger. Obedience is the best way to preserve life temporal: as great a paradox as it seems to the world, it is a Scripture truth, “Keep my commandments, and live” (Proverbs 4:4); and, “Take fast hold of instruction; let her not go: keep her; for she is thy life” (verse 13); and, “Length of days is in her right hand; and in her left hand riches and honour” (Proverbs 3:16); and, “She is a tree of life” (verse 18). The knowledge and practice of the word is the only means to live comfortably and happily here, as well as for ever hereafter.

Secondly. Life spiritual;that is twofold, the life of justification, and the life of sanctification.

1. The life of justification: “The free gift came upon all men unto justification of life”: Romans 5:18. He is dead, not only on whom the hangman hath done his work, but also he on whom the judge hath passed sentence, and the law pronounces him dead. In this sense we were all dead, and justification is called justification to life; there is no living in this sense without knowledge: “By his knowledge shall my righteous servant justify many”: Isaiah 43:11. We live by faith, and faith cometh by hearing, and hearing doeth no good unless the Lord giveth understanding; as meats nourish not unless received and digested.

2. The life of sanctification: “And you hath he quickened, who were dead in trespasses and sins”: Eph 2:. And men live not properly till they live the life of grace; they live a false, counterfeit life, not a blessed, happy, certain, and true life. Now, this life is begun and carried on by saying knowledge: “The new man which is renewed in knowledge”: Colossians 3:10. Again, men are said to be “alienated from the life of God through the ignorance that is in them”: Ephesians 4:18. They that are ignorant are dead in sin: life spiritual cometh by knowledge. Hence begins the change of the inward man, and thenceforth we live. “Give me understanding, “ut vere in te *vivare,*that the true life began in me may grow and increase daily, but never be quenched by sin.

Thirdly. Life everlasting, or our blessed estate in heaven. So it is Said of the saints departed, they all live unto God: Luke 20:38. And this is called the water of life, the tree of life, the crown of life; properly this is life. What is the present life in comparison of everlasting life? The present life, it is “mars vitalis”, a living death; or “mortalis vita”, a dying life, a kind of death; it is always in flux, like a stream: it runneth from us as fast as it cometh to us: “He fleeth also as a shadow, and continueth not”: John 14:2. We die as fast as we live: it differeth but as the point from the line where it terminates. It is not one and the same, no permanent thing; it is like the shadow of a star in a flowing stream. Its contentments are base and low, called “the life of thine hand”: Isaiah 57:10. It is patched up of several creatures, fain to ransack the storehouses of nature to support a ruinous fabric. And compare it with the life of grace here, it doth not exempt us from sin, nor miseries. Our capacities are narrow. We are full of fears, and doubts, and dangers; but in the life of glory we shall neither sin nor sorrow any more. This is meant here: “The righteousness of thy testimonies is everlasting: give me understanding, and I shall live”; it is chiefly meant of the life of glory. This is the fruit of saving knowledge, when we so know God and Christ as to come to God by him. Thomas Manton.

Ver. 144. I shall live. I shall be kept from those sins which deserve and bring death. Matthew Pool.

Hints to Preachers

Ver. 144. Everlasting righteousness revealed in the word, and producing everlasting life in believers.

Ver. 144.

1. Eternal truths.

2. Eternal life dependent upon them.

3. A cry from amid these everlasting hills. W.B.H.

Ver. 144 (last clause).

1. Consider the prayer in its simplicity.

(a) It is suitable for the awakened sinner.

(b) For the Christian struggling against temptation.

(c) For the suffering believer.

(d) For the worker

(e) For aspiring minds in the church of God.

(f) For expiring saints.

2. The prayer more fully opened up.

(a) Here is want confessed.

(b) The prayer is evidently put upon the footing of free

grace: “Give.”

3. Lay bare the argument in the prayer.

4. The word of God, when practically and experimentally understood, is a pledge of life.

5. The word of God is the incorruptible “seed” which liveth and abideth for ever.

6. It is the food of life.

7. It is the very flower and crown and glory of true life.

8. It is righteous.

9. It is everlasting. See “Spurgeon’s Sermons, “No. 1572: “Alive.”

Psalm 119:145

Exposition

This section is given up to memories of prayer. The Psalmist describes the time and the manner of his devotions, and pleads with God for deliverance from his troubles. He who has been with God in the closet will find God with him in the furnace. If we have cried we shall be answered. Delayed answers may drive us to importunity; but we need not fear the ultimate result, since God’s promises are not uncertain, but are founded for ever. The whole passage shows us: How he prayed (Psalms 119:145). What he prayed for (Psalms 119:146). When he prayed (Psalms 119:147). How long he prayed (Psalms 119:148). What he pleaded (Psalms 119:149). What happened (Psalms 119:150). How he was rescued (Psalms 119:151). What was his witness as to the whole matter (Psalms 119:152).

Ver. 145. I cried with my whole heart. His prayer was a sincere, plaintive, painful, natural utterance, as of a creature in pain. We cannot tell whether at all times he used his voice when he thus cried; but we are informed of something which is of much greater consequence, he cried with his heart. Heart cries are the essence of prayer. He mentions the unity of his heart in this holy engagement. His whole soul pleaded with God, his entire affections, his united desires all went out towards the living God. It is well when a man can say as much as this of his prayers: it is to be feared that many never cried to God with their whole heart in all their lives. There may be no beauty of elocution about such prayers, no length of expression, no depth of doctrine, nor accuracy of diction; but if the whole heart be in them they will find their way to the heart of God.

Hear me, O Lord. He desires of Jehovah that his cries may not die upon the air, but that God may have respect to them. True supplicants are not satisfied with the exercise itself, they have an end and object in praying, and they look out for it. If God does not hear prayer we pray in vain. The term “hear” is often used in Scripture to express attention and consideration. In one sense God hears every sound that is made on earth, and every desire of every heart; but David meant much more; he desired a kindly, sympathetic hearing, such as a physician gives to his patient when he tells him his pitiful story. He asked that the Lord would draw near, and listen with friendly ear to the voice of his complaint, with the view of pitying him and helping him. Observe, that his whole hearted prayer goes to the Lord alone; he has no second hope or help. “Hear me, O Lord, “is the full range of his petition and expectation.

I will keep thy statutes. He could not expect the Lord to hear him if he did not hear the Lord, neither would it be true that he prayed with his whole heart unless it was manifest that he laboured with all his might to be obedient to the divine will. His object in seeking deliverance was that he might be free to fulfil his religion and carry out every ordinance of the Lord. He would be a free man that he might be at liberty to serve the Lord. Note well that a holy resolution goes well with an importunate supplication: David is determined to be holy, his whole heart goes with that resolve as well as with his prayers. He will keep God’s statutes in his memory, in his affections, and in his actions. He will not wilfully neglect or violate any one of the divine laws.

Explanatory Notes and Quaint Sayings

Ver. 145. I cried with my whole heart. As a man cries most loudly when he cries with all his mouth opened; so a man prays most effectually when he prays with his whole heart. Neither doth this speech declare only the fervency of his affection; but it imports also that it was a great thing which he sought from God. And thou, when thou prayest, pray for great things; for things enduring, not for things perishing: pray not for silver, it is but rust; nor for gold, it is but metal; nor for possessions, they are but earth. Such prayer ascends not to God. He is a great God, and esteems himself dishonoured when great things with great affection are not sought from him. William Cowper.

Ver. 145. I cried with my whole heart. In all your closet duties God looks first and most to your hearts: “My son, give me thine heart”: Proverbs 23:26. It is not a piece, it is not a corner of the heart, that will satisfy the Maker of the heart; the heart is a treasure, a bed of spices, a royal throne wherein he delights. God looks not at the elegancy of your prayers, to see how neat they are; nor yet at the geometry of your prayers, to see how long they are; nor yet at the arithmetic of your prayers, to see how many they are; nor yet at the music of your prayers, nor yet at the sweetness of your voice, nor yet at the logic of your prayers; but at the sincerity of your prayers, how hearty they are. There is no prayer acknowledged, approved, accepted, recorded, or rewarded by God, but that wherein the heart is sincerely and wholly. The true mother would not have the child divided. God loves a broken and a contrite heart, so he loathes a divided heart: Psalms 51:17; James 1:8. God neither loves halting nor halving; he will be served truly and totally. The royal law is, “Thou shalt love and serve the Lord thy God with all thy heart, and with all thy soul.” Among the heathens, when the beasts were cut up for sacrifice, the first thing the priest looked upon was the heart, and if the heart was naught, the sacrifice was rejected. Verily, God rejects all those sacrifices wherein the heart is not. Prayer without the heart is but as sounding brass or a tinkling cymbal. Prayer is only lovely and weighty, as the heart is in it, and no otherwise. It is not the lifting up of the voice, nor the wringing of the hands, nor the beating of the breasts, nor an affected tone, nor studied motions, nor seraphical expressions, but the stirrings of the heart, that God looks at in prayer. God hears no more than the heart speaks. If the heart be dumb, God will certainly be deaf. No prayer takes with God, but that which is the travail of the heart. Thomas Brooks.

Hints to Preachers

Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.

Ver. 145-152. The believer’s cry. The reiterated cry (Psalms 119:145-148) An appeal for audience (Psalms 119:149). The nearness of the enemy (Psalms 119:150). But, in response to the cry, God is also near (Psalms 119:151).

Hints to Preachers

Ver. 145-148. The cry.

1. Whence it came: from my heart.

2. Whither it went: to the Lord.

3. When it was heard: at dawn and dark.

4. What it sought: hearing, salvation.

5. What it promised: obedience.

6. How it was sustained: by hope in God’s word. C.A.D.

Ver. 145,146. The souls cry.

1. The depth from which it rose.

2. The height it reached.

Ver. 145,146. Childlike prayer.

1. In its ring: “I cried.”

2. In its directness: “to thee.”

3. In its outburst: “whole heart.”

4. In its outcries: “hear me”; “save me.”

5. In its promise of better behaviour: “I will keep thy statutes.” W.B.H.

Ver. 145.

1. The model of player: “I cried with my whole heart.”

2. The object of prayer: “Hear me, O Lord.”

3. The accompaniment of prayer: “I will keep thy statutes.”

Psalm 119:146

Exposition

Ver. 146. I cried unto thee. Again he mentions that his prayer was unto God alone. The sentence imports that he prayed vehemently, and very often; and that it had become one of the greatest facts of his life that he cried unto God. “Save me.” This was his prayer; very short, but very full. He needed saving, none but the Lord could save him, to him he cried, “Save me” from the dangers which surround me, from the enemies that pursue me, from the temptations which beset me, from the sins which accuse me. He did not multiply words, and men never do so when they are in downright earnest. He did not multiply objects, and men seldom do so when they are intent upon the one thing needful: “save me” was his one and only prayer.

And I shall keep thy testimonies. This was his great object in desiring salvation, that he might be able to continue in a blameless life of obedience to God, that he might be able to believe the witness of God, and also to become himself a witness for God. It is a great thing when men seek salvation for so high an end. He did not ask to be delivered that he might sin with impunity; his cry was to be delivered from sin itself. He had vowed to keep the statutes or laws, here he resolves to keep the testimonies or doctrines, and so to be sound of head as well as clean of hand. Salvation brings all these good things in its train. David had no idea of a salvation which would allow him to live in sin, or abide in error: he knew right well that there is no saving a man while he abides in disobedience and ignorance.

Explanatory Notes and Quaint Sayings

Ver. 146. I cried unto thee. The distressed soul expresses itself in strong cries and tears. Of old they cried unto the Lord, and he heard them in their distress. So Israel at the Red Sea. The men of the Reformation thus expressed themselves in earnest prayer, and found relief. Luther at the Diet of Worms, when remanded for another day, spent the long night in the loud utterance of prayer, that he might appear for his Lord before an august earthly assembly. Our reading of the covenanting times will remind us of many instances of the same. We may think of John Welch, going into his garden night after night, in a night covering, and crying to the Lord to grant him Scotland. The expression of prayer, however, is manifold as the frame of the spirit. Intense feeling will beget strong cries in prayer; but prayer that is uttered under realizing views of our gracious God will be mild, and often delivered as it were in whispers. So was Alexander Peden accustomed to pray, as if he had been engaged in calm converse with a friend… But when the feeling is intense, when wrath lies heavy upon us, when danger is apprehended as near, when the Lord is conceived to be at a distance, or when there is eager desire after immediate attainment in all these cases there will be the strong cries. Such seems to have been the state of the Psalmist’s mind when he poured forth the expressive utterance of this part. John Stephen.

Ver. 146. Brief as are the petitions, the whole compass of language could not make them more comprehensive. “Hear me.” The soul is in earnest, the whole heart is engaged in the “cry.” “Save me” includes a sinner’s whole need pardon, acceptance, access, holiness, strength, comfort, heaven, all in one word Christ. The way of access is not indeed mentioned in these short ejaculations. But it is always implied in every moment’s approach and address to the throne of grace. “Hear me” in the name of my all prevailing Advocate. “Save me” through him, whose name is Jesus the Saviour. Charles Bridges.

Ver. 146. I cried unto thee. A crying prayer pierces the depths of heaven. We read not a word that Moses spake, but God was moved by his cry. Exodus 14:15. It means not an obstreperous noise, but melting moans of heart. Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not unpleasant to the inclined ears of God. “I cried unto God with my voice, “says David, “and he heard me out of his holy hill”: Psalms 3:4. And this encourages to a fresh onset: “Hearken unto the voice of my cry, my King, and my God”: Psalms 5:2. “Give ear unto my cry: hold not thy peace at my tears”: Psalms 39:12. Another time he makes the cave echo with his cries. “I cried, I cried. Attend unto my cry, for I am brought very low.” Samuel Lee (1625-1691), in “The Morning Exercises.”

Ver. 146. I cried unto thee; save me. In our troubles, we must have recourse to God, and sue to him by prayer and supplication for help and deliverance in due time; because he is the author of our trouble. In mercies and afflictions, our business lieth not with men, but God; by humble dealing with him we stop wrath at the fountain head: he that bindeth us must loose us; he is at the upper end of causes, and whoever be the instruments of our trouble, and how malicious soever, God is the party with whom we are to make our peace; for he hath the absolute disposal of all creatures, and will have us to acknowledge the dominion of his providence and our dependence upon him. In treaties of peace between two warring parties, the address is not made to private soldiers, but to their chief: “The Lord hath taken away, “saith Job; “When he giveth quietness, who then can make trouble?” Job 34:29. Thomas Manton.

Ver. 146. Save me, and I shall keep the testimonies. The servants of God regard life itself as chiefly desirable on account of the opportunity which it affords for serving God: “Save me, that I may keep thy testimonies, “is the prayer of the believer in the day of trouble and conflict. “To me to live, “says he, “is Christ, and to die is gain.” How unlike is this to the wicked! Their whole desire in the day of trouble is expended on the wish to escape calamity; they have no desire to be delivered from sin, no wish to be conformed to God! John Morison.

Ver. 146. Save me. From my sins, my corruptions, my temptations, all the hindrances that lie in my way, that I may “keep thy testimonies.” We must cry for salvation, not that we may have the case and comfort of it, but that we may have an opportunity of serving God the more cheerfully. Matthew Henry.

Ver. 146. God hears us, that we should hear him. Thomas Manton.

Hints to Preachers

Ver. 146.

1. Prayer remembered.

2. Prayer continued: “Save me.”

3. Prayer yielding fruit: “I shall keep, “etc.

Ver. 146. Salvation.

1. A likely path to it prayer: cry on.

2. The proper place for it: “unto thee”; not man, not the heart.

3. A sound view of it: “keep thy testimonies.” Not to escape hell, or gain heaven, but to please and love God. W.B.H.

Psalm 119:147

Exposition

Ver. 147. I prevented the dawning of the morning, and cried. He was up before the sun, and began his pleadings before the dew began to leave the grass. Whatever is worth doing is worth doing speedily. This is the third time that he mentions that he cried. He cried, and cried, and cried again. His supplications had become so frequent, fervent, and intense, that he might hardly be said to be doing anything else from morning to night but crying unto his God. So strong was his desire after salvation that he could not rest in his bed; so eagerly did he seek it that at the first possible moment he was on his knees.

I hoped in thy word. Hope is a very powerful means of strengthening us in prayer. Who would pray if he had no hope that God would hear him? Who would not pray when he has a good hope of a blessed issue to his entreaties? His hope was fixed upon God’s word, and this is a sure anchorage, because God is true, and in no case has he ever run back from his promise, or altered the thing that has gone forth from his mouth. He who is diligent in prayer will never be destitute of hope. Observe that as the early bird gets the worm, so the early prayer is soon refreshed with hope.

Explanatory Notes and Quaint Sayings

Ver. 147. I prevented the dawning of the morning. The manner of speech is to be marked. He saith he prevented the morning watch, thereby declaring that he lived, as it were, in a strife with time, careful that it should not overrun him. He knew that time posts away, and in running by wearieth man to dust and ashes. But David pressed to get before it, by doing some good in it, before that it should spur away from him. And this care which David had of every day, alas, how may it make them ashamed who have no care of a whole life! He was afraid to lose a day; they take no thought to lose months and years without doing good in them: yea, having spent the three ages of their life in vanity and licentiousness, scarce will they consecrate their old and decrepit age to the Lord. William Cowper.

**Ver. 147. I prevented the dawning of the morning,**etc. Those that make a business of prayer will use great vigilance and diligence therein. I say, that make a business of prayer; others that use it as a compliment and customary formality, will not be thus affected; they do it as a thing by-the-by, or a work that might well be spared, and do not look upon it as a necessary duty; but if a man’s heart be in it, he will be early at work, and follow it close, morning and night: his business is to maintain communion with God, his desires will not let him sleep, and he gets up early to be calling upon God. “But unto thee have I cried, O Lord: and in the morning shall my prayer prevent thee.” Psalms 88:13. Thus will good men even break their sleep to give themselves to prayer, and calling upon the name of God. Thomas Manton.

Ver. 147. I prevented the dawning of the morning. It is a grievous thing if the rays of the rising sun find thee lazy and ashamed in thy bed, and the bright light strike on eyes still weighed down with slumbering sloth. Knowest thou not, O man, that thou owest the daily firstfruits of thy heart and voice to God? Thou hast a daily harvest, a daily revenue. The Lord Jesus remained all night in prayer, not that he needed its help, but putting an example before thee to imitate. He spent the night in prayer for thee, that thou mightest learn how to ask for thyself. Give him again, therefore what he paid for thee. Ambrose.

Ver. 147. I prevented the dawning of the morning. David was a good husband, up, early at it: at night he was late at this duty: “At midnight will I rise to give thanks unto thee”: Psalms 119:62. This surely was his meaning when he said he should dwell in the house of the Lord for ever; he would be ever in the house of prayer… I wish that when I first open my eyes in the morning, I may then, in soul ejaculatory prayer, open my heart to my God, that at night prayer may make my bed soft, and lay my pillow easy; that in the daytime prayer may perfume my clothes, sweeten my food, oil the wheels of my particular vocation, keep me company upon all occasions, and gild over all my natural, civil, and religious actions. I wish that, after I have poured out my prayer in the name of Christ, according to the will of God, having sowed my seed, I may expect a crop, looking earnestly for the springing of it up, and believing assuredly that I shall reap in time if I faint not. George Swinnock.

Ver. 147. I prevented the dawning of the morning. Early prayers are undisturbed by the agitating cares of life, and resemble the sweet melody of those birds which sing loudest and sweetest when fewest cars are open to listen to them. O my soul, canst thou say that thou hast thus “prevented the dawning of the morning” in thy approaches to God? Has the desire of communion with heaven raised thee from thy slumbers, shaken off thy sloth, and carried thee to thy knees? John Morison.

Ver. 147. And cried. Here is a repetition of the same prayer, “I cried”; yea, again I cried, and a third time, “I prevented the dawning of the morning, and cried.” We use to knock at a door thrice, and then depart. Our Lord Jesus “prayed the third time, saying the same words” (Matthew 26:44), “Father, if it he possible, let this cup pass from me.” So the apostle Paul: “For this thing I besought the Lord thrice, that it might depart from me”: 2 Corinthians 12:8. So, “And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again”: 1 Kings 17:21. This, it seemeth, was the time in which they expected an answer in weighty cases; and yet I will not confine it to that number; for here we are to reiterate our petitions for one and the same thing as often as occasion requireth, till it be granted. Thomas Manton.

Ver. 147. Poets have delighted to sing of the morning as “Mother of the Dews, ""sowing the earth with orient pearl”; and many of the saints rising up from their beds at the first blush of dawn have round the poetry of nature to be the reality of grace as they have felt the dews of heaven refreshing their spirit. Hence morning exercises have ever been dear to the enlightened, heaven cloying souls, and it has been their rule, never to see the face of man till they have first seen the face of God. The breath of morn redolent of the smell of flowers is incense offered by earth to her Creator, and living men should never let the dead earth excel them; truly living men tuning their hearts for song, like the birds, salute the radiant mercy which reveals itself in the east. The first fresh hour of every morning should be dedicated to the Lord whose mercy gladdens it with golden light. The eye of day openeth its lids, and in so doing opens the eyes of hosts of heaven protected slumberers; it is fitting that those eyes should first look up to the great Father of Lights, the fount and source of all the good upon which the sunlight gleams. It augurs for us a day of grace when we begin betimes with God; the sanctifying influence of the season spent upon the mount operates upon each succeeding hour. Morning devotion anchors the soul so that it will not very readily drift far away from God during the day; it perfumes the heart so that it smells fragrant with piety until nightfall; it girds up the soul’s garments so that it is less apt to stumble, and feeds all its rowers so that it is not permitted to faint. The morning is the gate of the day, and should be well guarded with prayer. It is one end of the thread on which the day’s actions are strung, and should be well knotted with devotion. If we felt more the majesty of life we should be more careful of its mornings. He who rushes from his bed to his business and waiteth not to worship, is as foolish as though he had not put on his clothes, or cleansed his face, and as unwise as though he dashed into battle without arms or armour. Be it ours to bathe in the softly flowing river of communion with God, before the heat of the wilderness and the burden of the way begin to oppress us. C.H.S.

Ver. 147. I hoped in thy word. Even if there should not be actual enjoyment, at least let us honour God by the spirit of expectancy. Charles Bridges.

Ver. 147,148. The student of theology and the minister of the word should begin the day with prayer, and this chiefly to seek from God, that he may rightly understand the word of God, and be able to teach others. Solomon Gesner Brethren, note this! C.H.S.

Ver. 147,148. See here:

1. That David was an early riser, which perhaps contributed to his eminency. He was none of those that say, “Yet a little sleep.”

2. That he began the day with God; the first thing he did in the morning, before he admitted any business, was to pray; when his mind was most fresh and in the best frame. If our first thoughts in the morning be of God, it will help to keep us in his fear all the day long.

3. That his mind was so full of God and the cares and delights of his religion, that a little sleep served his turn, even in “the night watches, “when he awaked from his first sleep, he would rather meditate and pray, than turn him and go to sleep again. He esteemed the words of God’s mouth more than his necessary repose, which we can as ill want as our food: Job 23:12.

4. That he would redeem time for religious exercises; he was full of business all day, but that will excuse no man from secret devotion; it is better to take time from sleep, as David did, than not find time for prayer. And this is our comfort when we pray in the night, that we can never come unseasonably to the throne of grace, if we may have access to it at all hours. Baal may be asleep, but Israel’s God never slumbers, nor are there any hours in which he may not be spoken with. Matthew Henry.

Hints to Preachers

Ver. 147,148.

1. The heavenly Companions: prayer and meditation. Inseparable. Mutually helpful.

2. Their favourite seasons: times of stillness; night; the hour before day.

3. Their volume and night lamp: “Thy word; ""Hope.” Or

a) A grand plea: “Thy lovingkindness.” Who can match it? Who can measure it? Who can mar it?

b) An insignificant pleader: “my voice.’ What can “my voice” ever say to keep step with “thy loving kindness”? Asking too much out of the question.

c) A clever petition (“according to thy judgment”); requesting life; stolen from God’s mouth. God’s lovingkindness is matched by God’s own promise.

W. B. H.

Verse 147. Observe in this David’s diligence. 1) That it was a personal, closet, or secret prayer; “I cried”; I alone, with thee in secret. 2) That it was an early morning prayer: “I prevented the dawning of the morning.” 3) That it was a vehement and earnest prayer; for it is expressed by crying. T. Manton

Verse 147 Early rising commended. 1) A fit time for prayer.

2. For reading the word. 3) For indulging the emotions excited by it: “I hoped in they word.”

Psalm 119:148

Exposition

Ver. 148. Mine eyes prevent the night watches. Or rather, the watches. Before the watchman cried the hour, he was crying to God. He did not need to be informed as to how the hours were flying, for every hour his heart was flying towards heaven. He began the day with prayer, and he continued in prayer through the watches of the day, and the watches of the night. The soldiers changed guard, but David did not change his holy occupation. Specially, however, at night did he keep his eyes open, and drive away sleep, that he might maintain communion with his God. He worshipped on from watch to watch as travellers journey from stage to stage.

That I might meditate in thy word. This had become meat and drink to him. Meditation was the food of his hope, and the solace of his sorrow: the one theme upon which his thoughts ran was that blessed “word” which he continually mentions, and in which his heart rejoices. He preferred study to slumber; and he learned to forego his necessary sleep for much more necessary devotion. It is instructive to find meditation so constantly connected with fervent prayer: it is the fuel which sustains the flame. How rare an article is it in these days.

Explanatory Notes and Quaint Sayings

Ver. 148. Mine eyes prevent the night watches, that I might meditate in thy word. You will all admit that this is the language of an ardent, earnest, and painstaking student. David represents himself as “rising early, and late taking rest, “on purpose that he might employ himself in the study of God’s word. “He meditates in this word, “the expression implying close and patient thought; as if there were much in the word which was not to be detected by a cursory glance, and which required the strictest application both of the head and the heart.

The Bible is a book in which we may continually meditate, and yet not exhaust its contents. When David expressed himself in the language of our text, Holy Writ the word of God was of course a far smaller volume than it now is, though, even now, the Bible is far from a large book. Yet David could not, so to speak, get to the end of the book. He might have been studying the book for years, nay, we are sure that he had been, and yet, as though he were just entering on a new course of reading, with volume upon volume to peruse, lie must rise before day to prosecute the study. “Mine eyes prevent the night watches, that I might meditate in thy word.”

The same remark may be made upon precepts which enjoin continued study of the Bible. Is there material for that study? Unless there be, the precepts will become out of place; the Scriptural student will have exhausted the Scriptures; and what is he to do then? He can no longer obey the precepts, and the precepts will prove that they cannot have been made for perpetuity for the men of all ages and all conditions…

Here is a servant of God, who, from his youth upward, has been diligent in the study of the Bible. Year after year he has devoted to that study, and yet the Bible is but a single volume, and that not a large volume. “Well, then, “you might be inclined to say, “the study must surely by this time have exhausted the book! There can be nothing new for him to bring out; nothing which he has not investigated and fathomed.” Ah, how you mistake the Bible! What a much larger book it must be than it seems! In place of having exhausted it, the royal student speaks as though there were more work before him than he knew how to compass. “Mine eyes prevent the night watches, that I might meditate in thy word.” Henry Melvill.

Ver. 148. “Mine eyes prevent the night watches.” The Hebrew word means a watch a part of the night, so called from military watches, or a dividing of the night to keep guard. The idea of the Psalmist here is, that he anticipated these regular divisions of the night in order that he might engage in devotion. Instead of waiting for their return, he arose for prayer before they recurred; so much did his heart delight in the service of God. The language would seem to be that of one who was accustomed to pray in these successive “watches” of the night; the early, the middle, and the dawn. This may illustrate what occurs in the life of all who love God. They will have regular seasons of devotion, but they will often anticipate those seasons. They will be in a state of mind which prompts them to pray; when nothing will meet their state of mind but prayer; and when they cannot wait for the regular and ordinary season of devotion; like a hungry man, who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, “Mine eyes prevent, “is that he awoke before the usual time for devotion. Albert Barnes.

**Ver. 148. Mine eyes prevent the night watches,**etc. His former purpose is yet continued, declaring his indefatigable perseverance in prayer. Oh, that we could learn of him to use our time well! At evening he lay down with prayers and tears; at midnight he rose to give thanks; he got up before the morning light to call upon the Lord. This is to imitate the life of angels, who ever are delighted to behold the face of God, singing alway a new song without wearying. This is to begin our heaven upon earth: Oh, that we could alway remember it! William Cowper.

Ver. 148. Night watches. The Jews, like the Greeks and Romans, divided the night into military watches instead of hours, each watch representing the period for which sentinels or pickets remained on duty. The proper Jewish reckoning recognized only three such watches, entitled the first, “or beginning of the watches” (Lamentations 2:19), “the middle watch” (Jude 1:7:19), and “the morning watch” (Exodus 14:24; 1 Samuel 11:11). These would last respectively from sunset to 10 p.m.; from 10 p.m. to 2 a.m.; and from 2 a.m. to sunrise. It has been contended by Lightfoot that the Jews really reckoned four watches, three only of which were in the dead of the night, the fourth being in the morning. This, however, is rendered improbable by the use of the term “middle, “and is opposed to Rabbinical authority. Subsequently to establishment of Roman supremacy, the number of watches was increased four which was described either according to their numerical order, as the case of the “fourth watch” (Matthew 14:25), or by the terms” midnight, cock crowing, and morning” (Mark 13:35). These, terminated at 9 p.m., midnight, 3 a.m., and 6 a.m. Conformably to this, the guard of soldiers was divided into four relays (Acts 12:4), showing that the Roman regime was followed in Herod’s army. Watchmen appear have patrolled the streets of the Jewish towns (So 3:3 5:7; Psalms 127:1) where for “maketh” we should substitute “watcheth”; Psalms 130:6. William Latham Beyan, in Smith’s Dictionary of the Bible, 1863.

Hints to Preachers

Ver. 148. The Inexhaustibleness of the Bible. A sermon by Henry Melvill, at “The Golden Lecture.” 1850.

Ver. 148. Meditation. Appropriate time, and fruitful subject.

Ver. 148. Meditation in the word well worth self denial and care on the part of the Christian.

1. Without meditation reading is a waste of time and an indignity offered to the word.

2. Meditation with prayer, but not prayer without meditation, will discover the sense of the word, when all other means fail; and it has this advantage, that the meaning sinks into the mind.

3. Meditation extracts sweetness from the promises, and nourishment from the whole truth.

4. Meditation makes a wise teacher and an efficient worker of one who has little natural skill or learning.

5. Meditation subjects the soul to the sanctifying power of the word.

6. Meditation is an invitation to the Holy Spirit to bless the soul, for he is closely associated with the truth, and delights to see the truth honoured. J.F.

Psalm 119:149

Exposition

Ver. 149. Hear my voice according unto thy lovingkindness. Men find it very helpful to use their voices in prayer; it is difficult long to maintain the intensity of devotion unless we hear ourselves speak; hence David at length broke through his silence, arose from his quiet meditations, and began crying with voice as well as heart unto the Lord his God. Note, that he does not plead his own descryings, nor for a moment appeal for payment of a debt on account of merit; he takes the free-grace way, and puts it, “according unto thy lovingkindness.” When God hears player according to his lovingkindness he overlooks all the imperfections of the prayer, he forgets the sinfulness of the offerer, and in pitying love he grants the desire though the suppliant be unworthy. It is according to God’s lovingkindness to answer speedily, to answer frequently, to answer abundantly, yea, exceeding abundantly above all that we ask or even think. Lovingkindness is one of the sweetest words in our language. Kindness has much in it that is most precious, but loving kindness is doubly dear; it is the cream of kindness.

O Lord, quicken me according to thy judgment. This is another of David’s wise and ardent prayers. He first cried, “Save me; “then, “Hear me; “and now, “Quicken me.” This is often the very best way of delivering us from trouble, to give us more life that we may escape from death; and to add more strength to that life that we may not be overloaded with its burdens. Observe, that he asks to receive quickening according to God’s judgment, that is, in such a way as should be consistent with infinite wisdom and prudence. God’s methods of communicating greater vigour to our spiritual life are exceedingly wise; it would probably be in vain for us to attempt to understand them; and it will be our wisdom to wish to receive grace, not according to our notion of how it should come to us, but according to God’s heavenly method of bestowing it. It is his prerogative to make alive as well as to kill, and that sovereign act is best left to his infallible judgment. Hath he not already given us to have life more and more abundantly? “Wherein he hath abounded toward us in all wisdom and prudence.”

Hints to Preachers

Ver. 149. Prayer hearing the result of love; prayer answering ruled by wisdom.

Ver. 149. Quickening.

1. A prayer of unquestionable necessity: “quicken me.”

2. Twin pleas of irresistible power: “thy lovingkindness:” “thy judgment.” C.A.D.

Ver. 149. The two accordings.

1. The “according, “to which a believer hopes to be heard by God: “Hear my voice according unto thy loving kindness.”

(a) The believer is fully aware of his own unworthiness,

and the imperfections of his prayers, therefore he

would have God to accept him and interpret them after

the rule of his own lovingkindness.

(b) Nor does he hope in vain; God’s loving kindness

overlooks the imperfections, and supplies the omissions.

(c) What a blessed thing it is, that while the Holy Spirit

helps our infirmities, the groanings that cannot be

uttered are read in their true meaning by divine

lovingkindness!

2. The “according” to which he expects to be answered by God: “Quicken me according to thy judgment.” “Judgment” here may mean the revealed word. Then

(a) He expects to be answered certainly.

(b) He expects to be answered wisely.

(c) He expects to be answered fully, as all his needs

require.

(d) He expects that every answer should quicken spiritual

life, making him holy.

J.F.

Psalm 119:150

Exposition

Ver. 150. They draw nigh that follow after mischief. He could hear their footfalls close behind him. They are not following him for his benefit, but for his hurt, and therefore the sound of their approach is to be dreaded. They are not prosecuting a good object, but persecuting a good man. As if they had not enough mischief in their own hearts, they are hunting after more. He sees them going a steeple chase over hedge and ditch in order to bring mischief to himself, and he points them out to God, and entreats the Lord to fix his eyes upon them, and deal with them to their confusion. They were already upon him, and he was almost in their grip, and therefore he cries the more earnestly.

They are far from thy law. A mischievous life cannot be an obedient one. Before these men could become persecutors of David they were obliged to get away from the restraints of God’s law. They could not hate a saint and yet love the law. Those who keep God’s law neither do harm to themselves nor to others. Sin is the greatest mischief in the world. David mentions this to the Lord in prayer, feeling some kind of comfort in the fact that those who hated him hated God also, and found it needful to get away from God before they could be free to act their cruel part towards himself. When we know that our enemies are God’s enemies, and ours because they are his, we may well take comfort to ourselves.

Explanatory Notes and Quaint Sayings

Ver. 150. They are far from thy law. Truly it should greatly all the godly, to remember that such as are their enemies are God’s also. Since they are far from the obedience of God’s law, what marvel be also far from the duty of love which they owe us? It may content want that comfort in men which otherwise we might and would have, we consider that God wants his glory in them. Let this sustain us see that godless men are enemies unto us. William Cowper.

Ver. 150. If we can get a carnal pillow and bolster under our we sleep and dream many a golden dream of ease and safety. Now, God, who is jealous of our trust, will not let us alone, and therefore will put us upon sharp trials. It is not faith, but sense, we live upon before; faith, if we can depend upon God when “they draw near that follow mischief:” “I will not be afraid of ten thousands of people, that have set themselves against me round about”: Psalms 3:6. A danger at distance is but imagined, it worketh otherwise when it is at hand. Christ himself had other thoughts of approaching danger than danger at a distance: “Now is my soul troubled”: John 12:27. This vessel of pure water was troubled though he discovered no dross. Thomas Manton.

Ver. 150,151. Our spiritual enemies, like David’s earthly persecuters are ever present and active. The devouring “lion, “or the insinuating “serpent” is “nigh to follow after mischief”; and so much the more dangerous, as his approaches are invisible. Nigh also is a tempting, ensnaring world; and nearer still, a lurking world of sin within, separating us from communion with our God. But in turning habitually and immediately to our stronghold, we can enjoy the confidence “Thou art near, O Lord.” Though “the High and Lofty One, whose name is Holy” though the just and terrible God, yet art thou made nigh to thy people, and they to thee, “by the blood of the cross.” And thou dost manifest thy presence to them in “the Son of thy love.” Charles Bridges.

Ver. 150,151. They are “nigh” to persecute and destroy me; thou art nigh, O Lord, to help me. J.J. Stewart Perowne.

Ver. 150,151. They draw nigh.…”Thou art near.” From the meditation of his enemies’ malice he returns again to the meditation of God’s mercy; and so it is expedient for us to do, lest the number and greatness and maliciousness of our enemies make us to faint when we look unto them. It is good that we should cast our eyes upward to the Lord; then shall we see that they are not so near to hurt us as the Lord our God is near to help us; and that there is no evil in them which we have cause to fear, but we shall find in our God a contrary good sufficient to preserve us. Otherwise we could not endure, if when Satan and his instruments come near to pursue us, the Lord were not near to protect us. William Cowper.

Hints to Preachers

Ver. 150,151. Against mischief makers.

1. They press as near as they can to, harm us.

2. They get far from right to get more liberty to injure us.

3. The Lord is nearer than they.

4. God’s truth is our shield and sword.

Ver. 150,151. Foes near: the Friend nearer.

1. The believer viewing with alarm the approach of his foes: “They draw near.”

2. The believer recollecting with comfort the presence of his friend: “Thou art near:” Genesis 15:1; 2 Kings 6:14-17. C.A.D.

Ver. 150,151. Two beleaguering hosts.

1. The host of evil: NEAR

(a) Demons, godless men, spiritual foes of world and heart.

(b) Mischief in their van.

(c) Law and truth left far behind.

(d) Seeking to narrow their lines.

(e) Thus are all saints beset.

2. The host of God: NEARER Jehovah, his angels, and battalions of truths holy and immortal: “Thou and all thy commandments.”

(a) Entrenched in the reason: “are truth.”

(b) Camped in the heart’s pavilion: “near.”

(c) Forming impregnable lines within those of the foe.

W.B.H.

Hints to Preachers

Ver. 150. Consider

1. Whether the description here given does not apply, more or less, to all unbelievers in Christ: “They that follow after mischief.”

(a) Some men undoubtedly and of set purpose do follow after

mischief; they make themselves the tempters of others, and

delight in it.

(b) Others, who do not delight in it, yet cannot help the

mischievous effect of their example.

(c) The very morality of many unbelievers enables them to

carry the pernicious influence of their unbelief Where

the immorally wicked cannot come.

(d) Even regular attendants at public worship may by their

indecision encourage others in delay.

2. The dangerous position of all to whom the description, in any measure, belongs: “They are far from thy law.”

(a) They are so, in that they are unbelievers; for “this is

his commandment, that we shall believe, “etc.

(b) They are so, in that they are a cause of evil to

others; for we are commanded to love and do good.

(c) To be far from God’s law is to be nigh unto God’s

righteous wrath.

(d) For the sake of others, as well as their own, men

should believe in Christ, and through faith become

sanctified.

J.F.

Psalm 119:151

Exposition

Ver. 151. Thou art near, O Lord. Near as the enemy might be, God was nearer: this is one of the choicest comforts of the persecuted child of God. The Lord is near to hear our cries, and to speedily afford us succour. He is near to chase away our enemies, and to give us rest and peace.

And all thy commandments are truth. God neither commands a lie, nor lies in his commands. Virtue is truth in action, and this is what God commands. Sin is falsehood in action, and this is what God forbids. If all God’s commands are truth, then the true man will be glad to keep near to them, and therein he will find the true God near him. This sentence will be the persecuted man’s protection from tile false hearts that seek to do him mischief: God is near and God is true, therefore his people are safe. If at any time we fall into danger through keeping the commands of God we need not suppose that we have acted unwisely: we may, on the contrary, be quite sure that we are in the right way; for God’s precepts are right and true. It is for this very reason that wicked men assail us: they hate the truth, and therefore hate those who do the truth. Their opposition may be our consolation; while God’s presence upon our side is our glory and delight.

Explanatory Notes and Quaint Sayings

Ver. 151. Thou art near, O Lord. How sweetly and how often has this thought been brought home to some forsaken and forgotten one! “When my father and my mother forsake me, the Lord will take me up, “was the comfort of one in that deep affliction. And in the first out breaking of the heart, how sweetly has the conviction come, like some whisper of peace, “I am with thee!” And I have no doubt that many and many a time in those hours of solitary prayer, when before the dawning of the morning, and before the night watches, or the Psalmist arose at midnight to commune with God, when no voice broke on the stillness, and every sound was hushed save the beating of his own heart, then had David heard the whisper of God’s Holy Spirit, “I am near, ""Fear not, I am with thee.” Barton Bouchier.

Ver. 151. Thou art near, O Lord. This was once man’s greatest blessing, and source of sweetest consolation. It was the fairest flower which grew in Paradise; but sin withered it, the flower faded, it drooped, it died. Genesis 3:8 Genesis 3:4:16. It must be so once more; the flower must once again bloom, again it must revive; even upon earth must it blossom, or in heaven it will never put forth its fragrance.

Thou art near. Even in thy works of “creation”, in the sun in his glory, in the moon in her softness, gleaming in the firmament, I see thee. In the balm of this fragrant air, in the light of this cheerful day, in the redolence of these shrubs around me, whose flowery tops, as they drink in the soft and gentle shower as it falls, seem to breathe forth a fresh perfume in gratitude to him who sends it. In the melody of these birds which fill the air with their Songs, thou, O Lord, art near. I perceive thee not with my bodily eyes, although by these I discern thy workmanship, and with the eye of the mind behold thee in thy works, a present God.

Thou art near. Even in the book of thy providence, dark and mysterious though it be, I see thee. There do I read thy wisdom, as developed in thy world, thy church, thy saints, thy servant before thee; the wisdom that guides, the wisdom that guards, the wisdom that bestows, the wisdom that encourages, the wisdom that corrects, that kills and makes alive. There do I read thy power, thy justice, thy faithfulness, thy holiness, thy love.

But it is in thy Son, thy beloved Son, that I most clearly and distinctly see thee as near. If in creation, if in providence, thou art near, in him thou art very near. O Lord. Near as a sin forgiving God. Romans 8:1. Near as a promise-keeping God. 2 Corinthians 1:20. Near as a prayer hearing God. John 16:20; Psalms 145:18. Near as a covenant keeping God. Hebrews 8:10. Near as a gracious, tender Father. John 20:17.

Thou art near, O Lord. O that I might live in the constant sense of thy nearness to me! How often, far too often, alas, do I seem quite to forget it!

Art thou near? Then may I realizingly remember, that by the blood of thy dear Son, and by that alone, have I been brought nigh (Ephesians 4:13); that it required nothing less than the stoop of Deity, and the sufferings and death of Iris perfect humanity, to remove those hindrances which interposed between a holy God and an unholy creature. Oh, to walk before thee with a grateful spirit, and with a broken, contrite heart!

Art thou near? Then may I walk as before thee, as seeing thee, in holy fear, in filial love, in simple faith, in child like confidence. Genesis 17:1. When sin would tempt and solicit indulgence, when the world presents some new allurement, when Satan would take advantage of constitution, society, circumstances, oh, that I may ever remember “Thou art near.”

If my dearest comforts droop and die, if friends are cool, if the bonds once the firmest, the closest, the tenderest, are torn asunder and dissevered, yet may I still remember, “Thou art near, O Lord, “and not afar off. And when the solemn moment shall come, when heart and flesh shall fail, when all earthly things are seen with a dying eye, when I hear thee say, “Thou must die, and not live, “then, oh then may I remember, with all the composedness of faith, and all the liveliness of hope, and all the ardour of love, “Thou art near, O Lord.” James Harington Evans, 1785-1849.

Ver. 151. All thy commandments are truth. His meaning is, Albeit, O Lord, the evil will of wicked men follows me because I follow thee; yet I know thy commandments are true, and that it is not possible that thou canst desert or fail thy servants who stand to the maintenance of thy word. Then, ye see, David’s comfort in trouble was not in any presumptuous conceit of his own wisdom or strength, but in the truth of God’s promises, which he was persuaded could not fail him. And here also he makes a secret opposition between the word of the Lord and the word of his enemies. Sometimes men command, but without reason; sometimes they threaten, but without effect. Herod’s commanding, Rabshakeh’s railing, Jezebel’s proud boasting against Elijah, may prove this. But as to the Lord our God he is alway better than his word, and his servants shall find more in his performance hereafter than now they can perceive in his promise: like as his enemies should find more weight in his judgments than now they can apprehend in his threatenings. William Cowper.

Hints to Preachers

Ver. 151 (last clause). The commandments of the Lord are true in principle; they lead to true living, if carried out; they truly reward the obedient; they never lead to falsehood, nor cause to be deluded.

Psalm 119:152

Exposition

Ver. 152. Concerning thy testimonies, I have known of old that thou hast founded them for ever. David found of old that God had founded them of old, and that they Would stand firm throughout all ages. It is a very blessed thing to be so early taught of God that we know substantial doctrines even from our youth. Those who think that David was a young man when he wrote this psalm will find it rather difficult to reconcile this verse with the theory; it is much more probable that he was now grown grey, and was looking back upon what he had known long before. He knew at the very first that the doctrines of God’s word were settled before the world began, that they had never altered, and never could by any possibility be altered. He had begun by building on a rock, by seeing that God’s testimonies were “founded”, that is, grounded, laid as foundations, settled and established; and that with a view to all the ages that should come, during all the changes that should intervene. It was because David knew this that he had such confidence in prayer, and was so importunate in it. It is sweet to plead immutable promises with an immutable God. It was because of this theft David learned to hope: a man cannot have much expectation from a changing friend, but he may well have confidence in a God who cannot change. It was because of this that he delighted in being near the Lord, for it is a most blessed thing to keep up close intercourse with a Friend who never varies. Let those who choose follow at the heels of the modern school and look for fresh light to break forth which will put the old light out of countenance; we are satisfied with the truth which is old as the hills and as fixed as the great mountains. Let “cultured intellects” invent another god, more gentle and effeminate than the God of Abraham; we are well content to worship Jehovah, who is eternally the same. Things everlastingly established are the joy of established saints. Bubbles please boys, but men prize those things which are solid and substantial, with a foundation and a bottom to them which will bear the test of the ages.

Explanatory Notes and Quaint Sayings

Ver. 152. This portion of our psalm endeth with the triumph of faith over all dangers and temptations. “Concerning thy testimonies, ” the revelations of thy will, thy counsels for the salvation of thy servants, “I have known of old, “by faith, and by my own experience, as well as that of others, “that thou hast founded them for ever”; they are unalterable and everlasting as the attributes of their great Author, and can never fail those who rely upon them, in time or in eternity. George Horne.

Ver. 152. I have known of old. It was not a late persuasion, or a thing that he was now to learn; he always knew it since he knew anything of God, that God had owned his word as the constant rule of his proceedings with creatures, in that God had so often made good his word to him, not only by present and late, but by old and ancient experiences. Well, then, David’s persuasion of the truth and unchangeableness of the word was not a sudden humour, or a present fit, or a persuasion of a few days’ standing; but he was confirmed in it by long experience. One or two experiences had been no trial of the truth of the word, they might seem but a good hit; but his word ever proveth true, not once or twice, but always; what we say “of old, “the Septuagint reads kat adxas, “from the beginnings”; that is, either

1. From my tender years. Timothy knew the Scriptures from a child (2 Timothy 3:15); so David very young was acquainted with God and his truth.

2. Or, from the first time that he began to be serious, or to mind the word in good earnest, or to be a student either in God’s word or works, by comparing providences and promises, he found concerning his testimonies that “God had founded them for ever.”

3. Lastly, “of old” may be what I have heard of all foregoing ages, their experience as well as mine: “Our fathers trusted in thee: they trusted, and thou didst deliver them. They cried unto thee, and were delivered: they trusted in thee, and were not confounded:” Psalms 22:4, Psalms 22:5. Thomas Manton.

Ver. 152. Let us mark this eternal basis of “the testimonies of God.” The whole plan of redemption was emphatically “founded for ever”: the Saviour was “foreordained before the foundation of the world.” The people of God were “chosen in Christ before the world began.” The great Author “declares the end from the beginning, “and thus clears his dispensations from any charge of mutability or contingency. Every event in the church is fixed, permitted, and provided for not in the passing moment of time; but in the counsels of eternity. When, therefore, the testimonies set forth God’s faithful engagements with his people of old, the recollection that they are “founded for ever” gives us a present and unchangeable interest in them. And when we see that they are grounded upon the oath and promise of God the two “immutable things, in which it is impossible for God to lie” we may truly “have strong consolation” in venturing every hope for eternity upon this rock; nor need we be dismayed to see all our earthly dependencies “the world, and the lust, and the fashion of it passing away” before us. Charles Bridges.

Hints to Preachers

Ver. 152. Knowledge of the word.

1. It is well to know it as God’s own word.

2. As founded in truth.

3. As founded forever.

4. The earlier we know this the better.

Psalm 119:153

Exposition

In this section the Psalmist seems to draw still nearer to God in prayer, and to state his case and to invoke the divine help with more of boldness and expectation. It is a pleading passage, and the key word of it is, “Consider.” With much boldness he pleads his intimate union with the Lord’s cause as a reason why he should be aided. The special aid that he seeks is personal quickening, for which he cries to the Lord again and again.

Ver. 153. Consider mine affliction, and deliver me. The writer has a good case, though it be a grievous one, and he is ready, yea anxious, to submit it to the divine arbitration. His matters are right, and he is ready to lay them before the supreme court. His manner is that of one who feels safe at the throne. Yet there is no impatience: he does not ask for hasty action, but for consideration. In effect he cries “Look into my grief, and see whether I do not need to be delivered. From my sorrowful condition judge as to the proper method and time for my rescue.” The Psalmist desires two things, and these two things blended: first, a full consideration of his sorrow; secondly, deliverance; and, then, that this deliverance should come with a consideration of his affliction. It should be the desire of every gracious man who is in adversity that the Lord should look upon his need, and relieve it in such a way as shall be most for the divine glory, and for his own benefit. The words, “mine affliction, “are picturesque; they seem to portion off a special spot of woe as the writer’s own inheritance: he possesses it as no one else had ever done, and he begs the Lord to have that special spot under his eye: even as a husbandman looking over all his fields may yet take double care of a certain selected plot. His prayer is eminently practical, for he seeks to be delivered; that is, brought out of the trouble and preserved from sustaining any serious damage by it. For God to consider is to act in due season: men consider and do nothing; but such is never the case with our God.

For I do not forget thy law. His affliction was not sufficient, with all its bitterness, to drive out of his mind the memory of God’s law; nor could it lead him to act contrary to the divine command. He forgot prosperity, but he did not forget obedience. This is a good plea when it can be honestly urged. If we are kept faithful to God’s law we may be sure that God will remain faithful to his promise. If we do not forget his law the Lord will not forget us. He will not long leave that man in trouble whose only fear in trouble is lest he should leave the way of right.

Ver. 153. Consider mine affliction, and deliver me. God looks upon or considers man in various ways, and for different ends. To give him light; for “as Jesus passed by, he saw a man which was blind from his birth” (John 9:1). To convert him; “He saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me” (Matthew 9:9). To restore him; “And the Lord turned, and looked upon Peter” (Luke 22:61). To deliver him; “I have surely seen the affliction of my people which are in Egypt” (Exodus 3:7). To advance him; “He hath regarded the low estate of his handmaiden” (Luke 1:48): and to reward him; “The Lord had respect unto Abel and to his offering” (Genesis 4:4). Hugh de St. Victor (1098-1141), in Neale and Littledale.

Ver. 153. Consider mine affliction, and deliver me. We must pray that God will help and deliver us, not after the device of our own brains, but after such wise as seemeth best unto his tender wisdom, or else that he will mitigate our pain, that our weakness may not utterly faint. Like as a sick person, although he doubt nothing of the faithfulness and tenderness of his physician, yet, for all that, desireth him to handle his wound as tenderly as possible, even so may we call upon God, that, if it be not against his honour and glory, he will vouchsafe to give some mitigation of the pain. Otto Wermuellerus.

Ver. 153. Consider mine affliction. These prayers of David are penned with such heavenly wisdom that they are convenient for the state of the whole church, and every member thereof. The church is the bush that burneth with fire, but cannot be consumed; every member thereof beareth a part of the cross of Christ; they are never without some affliction, for which they have need to pray with David, “Behold mine affliction.”

We know that in afflictions it is some comfort to us to have our crosses known to those of whom we are assured that they love us: it mitigates our dolour when they mourn with us, albeit they be not able to help us. But the Christian hath a more solid comfort; to wit, that in all his troubles the Lord beholds him; like a king, rejoicing to see his own servant wrestle with the enemy. He looks on with a merciful eye, pitying the infirmity of his own, when he sees it; and with a powerful hand ready to help them. But because many a time the cloud of our corruption cometh between the Lord and us, and lets us not see his helping hand, nor his loving face looking upon us, we have need to pray at such times with David, “Behold mine affliction.” William Cowper.

Hints to Preachers

Verses 153-160. Divine consideration besought. “Consider my affliction” (Psalms 119:153); my cause (Psalms 119:154); “for thy mercies’ sake” (Psalms 119:156). Consider my persecutors (Psalms 119:157-158), and my love to thy precepts (Psalms 119:160) and act accordingly.

Hints to the Preachers.

Ver. 153-159. The two considers. The subjects, the prayers, the arguments.

Ver. 153,154. Here

1. David prays for succour in distress. “Is any afflicted? let him pray”; let him pray as David doth here.

(a) He hath an eye to God’s pity, and prays, “Consider mine

affliction”; take it unto thy thoughts, and all the

circumstances, and sit not by as one unconcerned. God is

never unmindful of his people’s afflictions, but he will

have us to “put him in remembrance” (Isaiah 43:26), to

spread our case before him, and then leave it to his

compassionate consideration to do in it as in his wisdom he

shall think fit, in his own time and way.

(b) He has an eye to God’s power, and prays, “Deliver me, ”

and again, “Deliver me.” Consider my troubles and bring me

out of them. God has promised deliverance (Psalms 1:15), and

we may pray for it with submission to his will, and with

regard to his glory, that we may serve him the better.

(c) He has an eye to God’s righteousness, and prays, “Plead

my cause”: be thou my patron and advocate, and take me

for thy client. David had a just cause, but his adversaries

were many and mighty, and he was in danger of being

run down by them: he therefore begs of God to clear his

integrity, and silence their false accusations. If God do

not plead his people’s cause, who will? He is righteous,

and they commit themselves to him, and therefore he will do

it, and do it effectually: Isaiah 51:22; Jeremiah 1:34.

(d) He has an eye to God’s grace, and prays, “Quicken me.”

Lord, I am weak, and unable to bear my troubles; my spirit

is apt to droop and sink: Oh, that thou wouldst revive and

comfort me, till the deliverance is wrought!

2. He pleads his dependence upon the word of God, and his devotedness to his conduct. “Quicken” and “deliver me according to thy word” of promise; “for I do not forget thy precepts.” The closer we cleave to the word of God, both as our rule and as our stay, the more assurance we may have of deliverance in due time. M. Henry.

Ver. 153. The sick man’s prayer.

1. The medicine remembered.

2. The physician sent for.

3. The physician considering the case.

4. The healing wrought.

C.A.D.

Ver. 153.

1. Lord, do not forget my sorrow.

2. I do not forget thy law.

Psalm 119:154

Exposition

Ver. 154. Plead my cause, and deliver me. In the last verse he had prayed, “Deliver me, “and here he specifies one method in which that deliverance might be vouchsafed, namely, by the advocacy of his cause. In providence the Lord has many ways of clearing the slandered of the accusations brought against them. He can make it manifest to all that they have been belied, and in this way he can practically plead their cause. He can, moreover, raise up friends for the godly who will leave no stone unturned till their characters are cleared; or he can smite their enemies with such fearfulness of heart that they will be forced to confess their falsehood, and thus the righteous will be delivered without tile striking of a blow. Alexander reads it, “Strive my strife, and redeem me” that is, stand in my stead, bear my burden, fight my fight, pay my price, and bring me out to liberty. When we feel ourselves dumb before the foe, here is a prayer made to our hand. What a comfort that if we sin we have an advocate, and if we do not sin the same pleader is engaged on our side.

Quicken me. We had this prayer in the last section, and we shall have it again and again in this. It is a desire which cannot be too often felt and expressed. As the soul is the centre of everything, so to be quickened is the central blessing. It means more love, more grace, more faith more courage, more strength, and if we get these we can hold up our heads before our adversaries. God alone can give this quickening; but to the Lord and giver of life the work is easy enough, and he delights to perform it.

According to thy word. David had found such a blessing among the promised things, or at least he perceived that it was according to the general tenor of God’s word that tried believers should be quickened and brought up again from the dust of the earth; therefore he pleads the word, and desires the Lord to act to him according to the usual run of that word. What a mighty plea is this “according to thy word.” No gun in all our arsenals can match it.

Explanatory Notes and Quaint Sayings

**Ver. 154. Plead my cause, and deliver me,**etc. Albeit the godly under persecution have a good cause, yet they cannot plead it except God the Redeemer show himself as Advocate for them; therefore prayeth the Psalmist, “Plead my cause.”

When God the Redeemer pleadeth a man’s cause, he doth it to purpose and effectually: “Plead my cause, and deliver me.”

Except the Lord’s clients shall find new influence from God from time to time in their troubles, they are but as dead men in their exercise; for, “Quicken me” imports this.

Till we find lively encouragement given to us in trouble we must adhere to the word of promise: “Quicken me according to thy word.”

What the believer hath need of, that God hath not only a will to supply, but also an office to attend it, and power to effectuate it, as here he hath the office of an Advocate and of a powerful Redeemer also, wherein the believer may confidently give him daily employment, as he needeth: “Plead my cause, and deliver me: quicken me according to thy word.” David Dickson.

**Ver. 154. Plead my cause, and deliver me,**etc. He now supposes himself to be arraigned before the tribunal of men, as he certainly was in their general charges against him; arraigned, too, in his helplessness, without a name, without state; in such way as one disowned would be arraigned. He prays the Lord to come in and plead his cause; so should he be redeemed; for this is the import of the original. As it were, he regards himself as one sold to corrupt judges, or at all events, as one that has lost his standing in society in the estimation of men. But if the Lord will come, and maintain the cause of his servant, his servant shall be redeemed indeed. There is good confidence in this prayer; the man of God is acquainted with the way of the Lord, and he makes his believing application. O how much do we need to know the Lord’s righteous character in our seasons of great distress! Now the Lord pleads the cause of his own by the power of the truth; he pleads it also in his providences of divers kinds; he acts upon the hearts, and the hopes, and the fears of men; and in many wondrous ways he pleads his people’s cause. He redeems his saints from all evil; and if not together from all evil in this world, certainly from all evil as concerns the world to come. John Stephen.

**Ver. 154. Plead my cause, and deliver me,**etc. In this verse are three requests, and all backed with one and the same argument. In the first, he intimates the right of his and that he was unjustly vexed by wicked cause, men; therefore, as burdened with their calumnies, he desireth God to undertake his defence: “Plead my cause.” In the second, he represents the misery and helplessness of his condition; therefore, as oppressed by violence, he saith, “Deliver me; “or, as the words will bear, “Redeem me”. In the third, his own weakness, and readiness to faint under this burden; therefore he saith, “Quicken me.”

Or, in short, with respect to the injustice of his adversaries, “Plead my cause; “with respect to the misery of his own condition, “Deliver me; “with respect to the weakness and imbecility of his own heart, “Quicken me.”

The reason and ground of asking, “According to thy word.” This last clause must be applied to all the branches of the prayer: “Plead my cause, ""according to thy word; ""deliver me, ""according to thy word; ""quicken me, ""according to thy word:” for God in his word engages for all: to be advocate, Redeemer, and fountain of life. The word that David buildeth upon was found either in the general promises made to them that kept the law, or in some particular promise made to himself by the prophets of that time. Thomas Manton.

Ver. 154. Plead my cause, and deliver me. A wicked woman once brought against Dr. Payson an accusation, under circumstances which seemed to render it impossible that he should escape. She was in the same packet, in which, many months before, he had gone to Boston. For a time, it seemed almost certain that his character would be ruined. He was cut off from all resource except the throne of grace. He felt that his only hope was in God; and to him he addressed his fervent prayer. He was heard by the Defender of the innocent. A “compunctious visiting” induced the wretched woman to confess that the whole was a malicious slander. From Asa Cummings’ Memoir of Edward Payson.

Ver. 154. Plead my cause. I do not know that David meant, by calling upon God to plead his cause, anything more than that he should vindicate his innocence, and make it manifest to all, by delivering him out of the hand of all his enemies; but whether he had an ulterior reference or no, the word powerfully and sweetly recalls to every Christian heart him who was indeed to be the Advocate for poor sinners, even Jesus Christ the righteous, who is the propitiation for our sins. Barton Bouchier.

Ver. 154. Plead my cause. The children of this world are wiser in their generation than the children of God. Which made David here pray to God that he would plead his cause, and be his Advocate against all their lies. He trusted not to the equity of his own cause, but to the Lord. From whence we gather, that the cause why our oppressors prevail oft against us is, because we trust too much in our own wits, and lean too much upon our own inventions; opposing subtilty to subtilty, one evil device to another, matching and maintaining policy by policy, and not committing our cause to God. Abraham Wright.

Ver. 154. Deliver. Not as in Psalms 119:153, but a word meaning to redeem, or to save by avenging. The corresponding participle is rendered redeemer, avenger, revenger, kinsman, near kinsman, next kinsman. William S. Plumer.

Ver. 154. Quicken me. Here, again, we are called to consider the bearing of the pious mind. Ever and anon, the great desire of the man of God is to advance in the divine life. He makes spiritual gain of everything. He seeks his goodly pearls out of strange conditions; the reason is, his heart is in these things. Deliverance from temporal evil, deliverance from spiritual evil, both were sought; but along with these, ever does the man of God take up the prayer to be quickened. Certainly we may understand him as seeking life. Such is the import of the phraseology; but in a man like David, the life he seeks must be the highest. He desires spiritual life above all things; he wants to get more into a blessed assimilation to God, that so he may enjoy the highest good. So pants the heaven born soul…Give the believer this, and this will set him above all the ills of life. And this and all good had been promised in the word. So he prays, “Quicken me according to the word.” He goes upon the word for everything; he cannot be self deceived there. Judge of yourselves, my brethren, by your spiritual aspirations. Nothing less will prove you to be of the Lord’s redeemed. John Stephen.

Ver. 154, 156, 159. Quicken me. Pray to be quickened, as the Psalmist often does, and look unto Jesus, who is a quickening spirit: 1 Corinthians 15:45. “The first man Adam was made a living soul; the last Adam was made a quickening spirit.” As he has given you life, so he is ready to give it more and more abundantly; this will make you to live to him, and to be unweariedly active for him. Nathanael Vincent, in “A Present for such as have been Sick and

Recovered, “1693.

Hints to Preachers

Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.

Ver. 154,156,159. The threefold quickening. A capital subject, if the contexts are carefully considered.

Ver. 154. Intercession, deliverance, quickening, and all in faithfulness to the word.

Ver. 154. A prayer.

1. For promised defence.

2. For promised deliverance.

3. For promised revival

G.R.

Ver. 154. The Advocate.

1. The soul hard pressed by the accuser in the conscience (1 John 3:20); before the world; at the throne of grace (Zechariah 3:1-10); at the bar of judgment.

2. The accused soul committing its case to the Advocate: 1 John 2:2; 2 Timothy 1:12.

3. How the case will go. He never lost one yet.

C.A.D.

Psalm 119:155

Exposition

Ver. 155. Salvation is far from the wicked. By their perseverance in evil they have almost put themselves out of the pale of hope. They talk about being saved, but they cannot have known anything of it or they would not remain wicked. Every step they have taken in the path of evil has removed them further from the kingdom of grace: they go from one degree of hardness to another till their hearts become as stone. When they fall into trouble it will be irremediable. Yet they talk big, as if they either needed no salvation or could save themselves whenever their fancy turned that way.

For they seek not thy statutes. They do not endeavour to be obedient, but quite the reverse; they seek themselves, they seek evil, and therefore they never find the way of peace and righteousness. When men have broken the statutes of the Lord their wisest course is by repentance to seek forgiveness, and by faith to seek salvation: then salvation is near them, so near them that they shall not miss it; but when the wicked continue to seek after mischief, salvation is set further and further from them. Salvation and God’s statutes go together: those who are saved by the King of grace love the statutes of the King of glory.