Spurgeon PS0501

Spurgeon PS0501

TITLE.–“_To the Chief Musician upon Nehiloth, a Psalm of David_.” The Hebrew word Nehiloth is taken from another word, signifying “to perforate,” “to bore through,” whence it comes to mean a pipe or a flute; so that this song was probably intended to be sung with an accompaniment of wind instruments, such as the horn, the trumpet, flute, or cornet. However, it is proper to remark that we are not sure of the interpretation of these ancient titles, for the Septuagint translates it, “For him who shall obtain inheritance,” and Aben Ezra thinks it denotes some old and well-known melody to which this Psalm was to be played. The best scholars confess that great darkness hangs over the precise interpretation of the titles; nor is this much to be regretted, for it furnishes an internal evidence of the great antiquity of the Book. Throughout the first, second, third, and fourth Psalms, you will have noticed that the subject is a contrast between the position, the character, and the prospects of the righteous and of the wicked. In this Psalm you will note the same. The Psalmist carries out a contrast between himself made righteous by God’s grace, and the wicked who opposed him. To the devout mind there is here presented a precious view of the Lord Jesus, of whom it is said that in the days of his flesh, he offered up prayers and supplication with strong crying and tears.

DIVISION.–The Psalm should be divided into two parts, from #1-7|, and then from #8-12|. In the first part of the Psalm David most vehemently beseeches the Lord to hearken to his prayer, and in the second part he retraces the same ground.

EXPOSITION.

There are two sorts of prayers–those expressed in words, and the unuttered longings which abide as silent meditations. Words are not the essence but the garments of prayer. Moses at the Red Sea cried to God, though he said nothing. Yet the use of language may prevent distraction of mind, may assist the powers of the soul, and may excite devotion. David, we observe, uses both modes of prayer, and craves for the one a hearing, and for the other a _consideration_. What an expressive word! “_Consider my meditation_.” If I have asked that which is right, give it to me; if I have omitted to ask that which I most needed, fill up the vacancy in my prayer. “Consider my meditation.” Let thy holy soul _consider_ it as presented through my all-glorious Mediator: then regard thou it in thy wisdom, weigh it in the scales, judge thou of my sincerity, and of the true state of my necessities, and answer me in due time for thy mercy’s sake! There may be prevailing intercession where there are no words; and alas! there may be words where there is no true supplication. Let us cultivate the _spirit_ of prayer which is even better than the habit of prayer. There may be seeming prayer where there is little devotion. We should begin to pray before we kneel down, and we should not cease when we rise up.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 1.–“_Give ear to my words, O Lord, consider my meditation_.” It is certain that the greater part of men, as they babble out vain, languid, and inefficacious prayers, most unworthy the ear of the blessed God, so they seem in some degree to set a just estimate upon them, neither hoping for any success from them, nor indeed seeming to be at all solicitous about it, but committing them to the mind as vain words, which in truth they are. But far be it from a wise and pious man, that he should so foolishly and coldly trifle in so serious an affair; his prayer has a certain tendency and scope, at which he aims with assiduous and repeated desires, and doth not only pray that he may pray, but that he may obtain an answer; and as he firmly believes that it may be obtained, so he firmly, and constantly, and eagerly urges his petition, that he may not flatter himself with an empty hope. ^Robert Leighton, D.D.

Verses 1,2.–Observe the order and force of the words, “_my cry_,” “_the voice of my prayer_;” and also, “_give ear_,” “_consider_,” “_hearken_.” These expressions all evince the urgency and energy of David’s feelings and petitions. First, we have, “_give ear_;” that is, hear me. But it is of little service for the words to be heard, unless the “_cry_,” or the roaring, or the meditation, be _considered_. As if he had said, in a common way of expression, I speak with deep anxiety and concern, but with a failing utterance; and I cannot express myself, nor make myself understood as I wish. Do thou, therefore, understand from my feelings more than I am able to express in words. And, therefore, I add my “_cry_;” that what I cannot express in words for thee to hear, I may by my “_cry_” signify to thine understanding. And when thou hast understood me, then, O Lord “_Hearken unto the voice of my prayer_,” and despise not what thou hast thus heard and understood. We are not, however, to understand that hearing, understanding, and hearkening, are all different acts in God, in the same way as they are in us; but that our feelings towards God are to be thus varied and increased; that is, that we are first to desire to be heard, and then, that our prayers which are heard may be understood; and then, that being understood, they may be hearkened unto, that is, not disregarded.–^Martin Luther.

Verse 1.–“_Meditation_” fits the soul for supplication; meditation fills the soul with good liquor, and then prayer broaches it, and sets it a-running. David first mused, and then spake with his tongue, “Lord, make me to know mine end.” #Ps 39:3,4|. Nay, to assure us that meditation was the mother which bred and brought forth prayer, he calls the child by its parent’s name, “_Give ear to my words, O Lord, consider my meditation_.” Meditation is like the charging of a piece, and prayer the discharging of it. “Isaac went into the field to meditate.” #Ge 24:63|. The Septuagint, the Geneva translation, and Tremellius, in his marginal notes on it, read it to “pray;” and the Hebrew word _s

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