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Through the Bible on, prayer

Through the Bible on, prayer

Through the Bible on, prayer




Ge 20:17  So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children. Ge 20:18  For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.


Some reasons why prayer was answered-

1.      Because Abraham stayed in his faith, even in the face of his past failures.

2.      Because Abimelech was willing and readily to receive blessing. It is the natural, ungodly, rebellious heart of man, that stops much blessing. There must be a longing for God and His things, to make the heart ready for blessing.  The hindrances to the gracious effects of prayer lie in man’s rebellious heart.  Abimelech had learned the fear of God. Now he was ready for blessing!

3.      Because God loves to put honor onto His servants. God had a covenant with Abraham.


“In two respects the wonderful favour of God towards Abraham was apparent; first, that, with outstretched hand, He avenged the injury done to him, and secondly, that, through Abraham’s prayer, He became pacified towards the house of Abimelech.” [CALVIN.].


Verse 17. So Abraham prayed

Part of the job, of a prophet, is to pray for people. Cf. Jer. 27: 18  But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.


Abraham was not only a prophet, but also, a friend of God! Cf. James 2:23  And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.


In a way, it is true; “it is not just what you know, but who you know!” You can know know no One better or higher, than God Himself does!


Please note, that weather a man is religious or not. Many times, when he needs healing, he will pray to God! Even many of the unsaved, believe in the power of prayer.Cf. Ezra 6:10  That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons.


God will bless anyone, who obeys Him, by praying for the one He tells to pray for! Sometimes with earthy wealth. Cf. Job 42:10 ¶ And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.

Sometimes with a spiritual blessing. CF. Matthew 7:21 ¶ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Matthew 5:12  Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.




Ge 32:11  Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

“Ver. 11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau, &c.] For though his brother, it was his brother Esau, that had formerly vowed revenge upon him, and had determined to kill him, #Ge 27:41, and he knew not but that he was still of the same mind; and now having an opportunity, and in his power to do it, being accompanied with four hundred men, he feared he would attempt it; and therefore entreats the Lord, who was greater than he, to deliver him from falling into his hands, and being destroyed by him:


 for I fear him, lest he will come and smite me, [and] the mother with the children; for whom Jacob seems to be more concerned than for himself; the phrase denotes the utter destruction of his family, and the cruelty and inhumanity that would be exercised therein; which shows what an opinion he had of his brother, and of his savage disposition.” [JOHN GILL.].

9-12. Jacob said, O God of my father Abraham — In this great

emergency, he had recourse to prayer. This is the first recorded example of

prayer in the Bible. It is short, earnest, and bearing directly on the

occasion. The appeal is made to God, as standing in a covenant relation to

his family, just as we ought to put our hopes of acceptance with God in

Christ. It pleads the special promise made to him of a safe return; and after

a most humble and affecting confession of unworthiness, it breathes an

earnest desire for deliverance from the impending danger. It was the prayer

of a kind husband, an affectionate father, a firm believer in the promises.” [JFB].



Numbers 11:2  And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.

Were we see prayer used to stop fire. It can also be used to call down fire! Cf. 2 Kings 1:10  And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.



Numbers 21:7  Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.

You will notice, that the people repented, and told of their sin, and then asked for prayer!

“7 -9. the people came to Moses, and said, We have sinned --The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins” [JFB].

“Ver. 7. Therefore the people came to Moses, and said, we have sinned, &c.] Being bitten with serpents, and some having died, the rest were frightened, and came and made an humble acknowledgment of their sins to Moses:


 for we have spoken against the Lord, and against thee; murmuring at their being brought out of Egypt, and because they had no better provision in the wilderness; concluding they should die there for want, and never enter into the land of Canaan, of which evils they were now sensible, and confessed them:


 pray unto the Lord that he take away the serpents from us; or "the serpent" {c}, in the singular, which is put for the plural, as it often is; or the plague of the serpent, as the Targum of Jonathan, that it might cease, and they be no more distressed by them: they were sensible they came from God, and that none could remove them but him; and knowing that Moses was powerful in prayer, and had interest with God, they entreat him to be their intercessor, though they had spoken against him and used him ill:


 and Moses prayed for the people; which proves him to be of a meek and forgiving spirit; who, though he had been so sadly reflected on, yet readily undertakes to pray to God for them.


 {c} fxn ta "serpentem", Montanus; "hunc serpentem", Piscator,” [JOHN GILL].


DEU. 9: 16  And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you.

Deuteronomy 9:20  And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time.

20. The Lord was very angry with Aaron to have destroyed him --By allowing himself to be overborne by the tide of popular clamor, Aaron became a partaker in the guilt of idolatry and would have suffered the penalty of his sinful compliance, had not the earnest intercession of Moses on his behalf prevailed.” [JFB].

9:20 And the LORD was very angry with Aaron to have {l} destroyed him: and I prayed for Aaron also the same time.


      (l) By which he shows the danger they are in who have authority and do not resist wickedness.” [GENEVA].

“Ver. 20. And the Lord was very angry with Aaron, to have destroyed him, &c.] For complying with the request of the people in making a calf for them, and for that miserable shift he made to excuse himself; which so provoked the Lord, that he threatened to destroy him, and he was in danger of being cut off, had it not been for the intercession of Moses:” [JOHN GILL].



1 Samuel 1:10  And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

“and prayed unto the Lord, and wept sore; her prayer was with strong crying and tears; it was very fervent and affectionate; she prayed most vehemently, and wept bitterly. This perhaps was about the time of the evening sacrifice, about three or four o'clock in the afternoon; seeing it was after dinner that she arose up and went to prayer in the house of God, at the door of the tabernacle, or near it, as it should seem by the notice Eli took of her, who sat there.” [JOHN GILL].

 1 Samuel 1:27  For this child I prayed; and the LORD hath given me my petition which I asked of him:

" Ver. 27. For this child I prayed, &c.] Which she now had in her hand, and was presenting to Eli:" [JOHN GILL].

The Hebrew word for "prayed" is " llp palal  " , it means "to intercede". Here it is in the perfect tense, so, it is a completed action.

Did not Jesus, Himself tell us to keep asking? Cf. Matthew 7:7 ¶ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

  John 16:24  Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.



1 Kings 3: 5 ¶ In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

It is normal  for out thoughts, at night to go to the things that need to be done. Solomon had a great job, before him!

6  And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

We see that Solomon starts his prayer with, thankless! Does it not make sense that do so when one is talking to the One who can answer all our questions, and help all our needs?
Solomon mentions some of what God has done for his father David. How the Lord God had helped David walk in holiness (even though David was not always perfect, he did always come back to the Lord) and understanding. Solomon is doing what few do…thinking God for a good parent(s).

Mercy, all help from God, starts with it. His (God Himself) mercy.

7  And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

Solomon does not call himself, "the great Solomon", for before God, no man is great (Jesus Christ, was very man and very God)!
Solomon sees and admits his need for help.
We see here, that a great job, calls for prayer.

8  And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

It is too big of a job for one man, but not for a God helped man! Cf. 2 Kings 6:16  And he answered, Fear not: for they that be with us are more than they that be with them.


9  Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

We see that Solomon asks so that he can help others. Also, please note that this prayer is in private.  Cf. Matthew 6:6  "But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.

" that I may discern between good and bad; not merely between moral good and evil,  of which he had a discernment; but between right and wrong in any case or controversy that came before him between man and man,  that so he might be able to pass a right sentence,  and do justice to every one:


for who is able to judge this thy so great a people? who are so very numerous,  and have so many causes to be heard and and those many of them very intricate and difficult; so that no man is equal to such arduous work,  unless he has more than an ordinary capacity given him by the Lord." [JOHN GILL].


1 Kings 3: 10  And the speech pleased the Lord, that Solomon had asked this thing.

The best thing about this prayer is that it "pleased the Lord". What greater joy is there, than pleasing the Lord? Cf. Hebrews 12:2  looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

11  And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

12  Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

13  And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

God many times, gives us more then we ask for!

14  And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.



1 Kings 18: 36  And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

" Lord God of Abraham,  Isaac,  and Jacob; the covenant God of the ancestors of his people,  though they had now so fully departed from him:


let it be known this day that thou art God in Israel; and that there is no other:


and that I am thy servant; a true worshipper of him,  and his faithful prophet and minister:


and that I have done all these things at thy word; restrained rain from the earth for some years past,  and now had convened Israel,  and the false prophets,  together,  that by a visible sign from heaven it might be known who was the true God; all which he did not of himself,  but by the impulse,  direction,  and,  commandment of the Lord." [JOHN GILL].

37  Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again.

" Ver. 37. Hear me,  O Lord,  hear me; &c.] Which repetition is made to express his importunity," [JOHN GILL].

38  Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.

" Ver. 38. Then the fire of the Lord fell,  &c.] An extraordinary fire from God out of heaven,  as the effects of it show:


and consumed the burnt sacrifice; as it had done in former instances, #Le 9:24 Jud 6:21 1Ch 21:26 2Ch 7:1,3,  and besides this,  which is still more extraordinary,


and the wood,  and the stones,  and the dust; of the altar,  thereby signifying that even such were not to be used any more:


and licked up the water that was in the trench; around the altar,  see #1Ki 18:32." [JOHN GILL].

39  And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God.

" Ver. 39. And when all the people saw it,  they fell on their faces,  &c.] In reverence of God,  astonished at the miracle wrought,  ashamed of themselves and their sins,  particularly their idolatry,  that they should turn their backs on the true God,  and follow idols:


and they said,  the Lord,  he is the God,  the Lord,  he is the God; which acknowledgment of God,  as the true God,  in opposition to Baal,  is repeated,  to show their firm belief and strong assurance of it." [JOHN GILL].


Psa 4:1-5.

1 ¶ <<To the chief Musician on Neginoth, A Psalm of David.>> Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

" God of my righteousness--or,  "my righteous God,  as my holy hill" (#Ps 2:6),  who will act towards me on righteous principles.


thou hast enlarged--expresses relief afforded in opposition to "distress, "which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future." [JFB].

" Ver. 1. Hear me when I call,  O God of my righteousness,  &c.] Or,  "my righteous God" {h},  who is righteous in his nature,  ways,  and works, the just Judge of the whole earth,  who will do right; or "the vindicator of my righteousness",  as the Syriac version renders it; that is,  of his innocence and uprightness,  which the Lord knew and was a witness of: and since he was his covenant God,  he doubted not but he would bring it forth as the light,  and favour his righteous cause,  and do him justice upon his enemies: or the psalmist addresses God in this manner,  because he was the author of his righteousness,  and was the justifier of him,  by imputing the righteousness of his Son unto him.

… The petition put up by the psalmist is,  to be heard when he called,  that is,  to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David,  Christ,  and all the saints,  have found him to be:  " [JOHN GILL].

2  O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

3  But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.

" Ver. 3. The Lord will hear when I call unto him.  Let us remember that the experience of one of the saints concerning the verity of God's promises,  and of the certainty of the written privileges of the Lord's people,  is a sufficient proof of the right which all his children have to the same mercies,  and a ground of hope that they also shall partake of them in their times of need. David Dickson, 1653."


4  Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

5  Offer the sacrifices of righteousness, and put your trust in the LORD.

“Ver. 1.  This is another instance of David's common habit of pleading past mercies as a ground for present favour.  Here he reviews his Ebenezers and takes comfort from them.  It is not to be imagined that he who has helped us in six troubles will leave us in the seventh. God does nothing by halves, and he will never cease to help us until we cease to need.  The manna shall fall every morning until we cross the Jordan.


     Observe, that David speaks first to God and then to men.  Surely we should all speak the more boldly to men if we had more constant converse with God.  He who dares to face his Maker will not tremble before the sons of men.

The name by which the Lord is here addressed,


 God of my righteousness, deserves notice, since it is not used in any other part of Scripture.  It means, Thou art the author, the witness, the maintainer, the judge, and the rewarder of my righteousness; to thee I appeal from the calumnies and harsh judgments of men.  Herein is wisdom, let us imitate it and always take our suit, not to the petty courts of human opinion, but into the superior court, the King's Bench of heaven.

…hear my prayer, and bring thy servant out of his troubles.  The best of men need mercy as truly as the worst of men.  All the deliverances of saints, as well as the pardons of sinners, are the free gifts of heavenly grace.” [SPUR

“Ver. 1. Hear me when I call, etc.  Faith is a good orator and a noble disputer in a strait; it can reason from God's readiness to hear: "Hear me when I call, O God."  And from the everlasting righteousness given to the man in the justification of his person: O God of my righteousness.  And from God's constant justice in defending the righteousness of his servant's cause: "O God of my righteousness."  And from both present distresses and those that are by past, wherein he hath been, and from by gone mercies received: Thou hast enlarged me when I was in distress.  And from God's grace, which is able to answer all objections from the man's unworthiness or ill deserving: Have mercy upon me, and hear my prayer.” David Dickson, 1653.

Verse 1. Hear me when I call — No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all!” [A. CLARKE.].


Psa 5:1 ¶ <<To the chief Musician upon Nehiloth, A Psalm of David.>> Give ear to my words, O LORD, consider my meditation.

“Ver. 1.  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!”


“Psa 5: 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.

" 1. meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings,  as in #Ro 8:26,27." [JFB].

" In this psalm,


I. David settles a correspondence between his soul and God, promising to pray,  and promising himself that God would certainly hear him,  #Ps 5:1-3.


II. He gives to God the glory,  and takes to himself the comfort,  of God's holiness,  #Ps 5:4-6.


III. He declares his resolution to keep close to the public worship of God,  #Ps 5:7.


IV. He prayed,


1. For himself,  that God would guide him,  #Ps 5:8.


2. Against his enemies,  that God would destroy them,  #Ps 5:9-10.


3. For all the people of God,  that God would give them joy,  and keep them safe,  #Ps 5:11-12. And this is all of great use to direct us in prayer." [MATTHEW HENRY].




Ps 5:2  Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

David knows to bring his prayer to Great King, the One who has the love and power to answer it. For God is the One who cares most for us, and our welfare. Again,  only God has all-power, more than enough to answers our prayers!  Cf. Exodus 34:6  And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

  Matthew 28:18  And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

My King, and my God. Observe carefully these little pronouns, "my King, and my God."  They are the pith and marrow of the plea.  Here is a grand argument why God should answer prayer -- because he is our King and our God.  We are not aliens to him: he is the King of our country.  Kings are expected to hear the appeals of their own people.  We are not strangers to him; we are his worshippers, and he is our God: ours by covenant, by promise, by oath, by blood.” [SPURGEON.].


“Ver. 2. Hearken unto the voice of my cry, &c.] Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of his flesh, when on the cross, forsaken by God, deserted by his friends, and surrounded by his enemies, #Heb 5:7; and such, in some measure, was the case of David. The arguments used by him, that the Lord would hearken to him, are as follow: and the first is taken from his interest in the Lord, and his relation to him,

my King and my God; the Lord was David's King in a civil sense; though David was a king over others, yet the Lord, who is the King of kings, was King over him, and he owned him to be so; he was set upon the throne by him, had his kingdom from him, and was accountable to him: and he was his King in a natural sense, the kingdom of nature and providence belonging to him, as he was his Creator, preserver, protector, and defender; and in a spiritual sense, he being delivered from the dominion of other lords, sin, Satan, and the world, and brought to a subjection to him by his Spirit and grace; and so to own him as his King and Lawgiver, as well as his Saviour. And he was his God; not in a general way, as he is the God of the spirits of all flesh living; nor merely in the peculiar way in which he was the God of the people of Israel; but in a most special manner, as being his , covenant God and Father in Christ. He was his God, not only as the God of nature and providence, but as the God of all grace; who had distinguished him by special and spiritual blessings and favours; and whom David loved, believed in, and worshipped as his God. And this his interest in him, and relation to him, he uses with great pertinence and propriety, as an argument that he might be heard by him; since the Lord was his King, and he his subject; the Lord was his God, and he one of his people; the Lord was his father, and he a child of his; and therefore entreats and hopes to be heard; see #Isa 63:15,16. His next argument is taken from his resolution to pray to him, and to continue to do so: for unto thee will I pray; and only to thee: not to the gods of the Heathen, to idols, the works of men's hands, who can neither hear nor save: and to thee always; suggesting, that he would never leave off praying till he was heard; he would give him no rest, day nor night, until he received an answer.” [JOHN GILL.].


Verse 2. Hearken unto the voice of my cry — We may easily find the process through which David’s mind was now passing: 1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose. 2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work. 3. He meditates on God’s goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence. 4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear. 5. As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice. 6. Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: “Hearken unto the voice of my cry.” 7. He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: “Hearken, my King and my God.” I have not only taken thee for my GOD, to save, defend, and make me happy; but I have taken thee for my KING, to govern, direct, and rule over me. 8. Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: “Unto thee will I pray.” R. S. Jarchi gives this a pretty and pious turn: “When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!”” [ADAM CLARKE.].


Ps 6:9  The LORD hath heard my supplication; the LORD will receive my prayer.

“Ver. 9. The Lord hath heard my supplication. The Holy Spirit had wrought into the Psalmist's mind the confidence that his prayer was heard.  This is frequently the privilege of the saints.  Praying the prayer of faith, they are often infallibly assured that they have prevailed with God.  We read of Luther that, having on one occasion wrestled hard with God in prayer, he came leaping out of his closet crying, "Vicimus, vicimus;" that is, "We have conquered, we have prevailed with God."  Assured confidence is no idle dream, for when the Holy Ghost bestows it upon us, we know its reality, and could not doubt it, even though all men should deride our boldness.” [SPURGEON.].


“Ver. 9. The Lord hath heard my supplication, etc. The psalmist three times expresses his confidence of his prayers being heard and received, which may be either in reference to his having prayed so many times for help, as the apostle Paul did (#2Co 12:8); and as Christ his antitype did (#Mt 26:39,42,44); or to express the certainty of it, the strength of his faith in it, and the exuberance of his joy on account of it.” John Gill, D.D., 1697-1771.


Ps 17:1 ¶ <<A Prayer of David.>> Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.

“Ver. 1. Hear... attend... give ear. This petition repeated thrice, indicates a great power of feeling and many tears; because the craft of the ungodly, in truth, grieves and afflicts the spiritual man more than their power and violence, for we can get a knowledge of open force and violence, and, when we see the danger, can in some way guard against it. Martin Luther.

“Ver. 1. That goeth not out of feigned lips. There are such things as "feigned lips;" a contraction between the heart and the tongue, a clamour in the voice and scoffing in the soul, a crying to God, "Thou art my father, the guide of my youth;" and yet speaking and doing evil to the utmost of our power (#Jer 3:4-5), as if God could be imposed upon by fawning pretences, and, like old Isaac, take Jacob for Esau, and be cozened by the smell of his garments; ... This is an unworthy conceit of God, to fancy that we can satisfy for inward sins, and avert approaching judgments by external offerings, by a loud voice, with a false heart, as if God (like children), would be pleased with the glittering of an empty shell, or the rattling of stones, the chinking of money, a mere voice, and crying without inward frames and intentions of service.” Stephen Charnock.


“Ver. 1. Not out of feigned lips. Not only a righteous cause, but a righteous prayer are urged as motives why God should hear.  Calvin remarks on the importance of joining prayer to the testimony of a good conscience, lest we defraud God of his honour by not committing all judgments to him.” J. J. Stewart Perowne.

Verse 1. Hear the right — Attend to the justice of my cause, qdx hwhy Yehovah tsedek, righteous Jehovah. “O righteous Jehovah, attend unto my cry.”

Goeth not out of feigned lips. — My supplication is sincere: and the desire of my heart accompanies the words of my lips.” [A. CLARKE.].


Ps 32:6  For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

“Ver. 6. The floods of great waters. The afflictions of the faithful are likened to waters.  Fire and water have no mercy, we say.  But of the two water is the worst.  For any fire may be quenched with water; but the force of water, if it begins to be violent, cannot by any power of man, be resisted.  But these our tribulations which are waters are "many waters." Our common proverb is, "Seldom comes sorrow alone:" but as waters come rolling and waving many together, so the miseries of this life.” Thomas Playfere.

“Ver. 6. Floods of great waters.  Unfamiliar with the sudden flooding of thirsty water courses, we seldom comprehend the full force of the most striking images in the Old and New Testaments.” W.J.  Conybeare, and J.S. Howson, in "Life and Epistles of St. Paul."

Verse 6. For this shall every one that is godly — Because thou art merciful; because thou hast shown mercy to all who have truly turned to thee, and believed in thee; every one who fears thee, and hears of this, shall pray unto thee in an acceptable time, when thou mayest be found; in the time of finding. When the heart is softened and the conscience alarmed, that is a time of finding. God is ever ready; men are not so. Who can pray with a hard heart and a dark mind? While you feel relentings, pray.

Surely in the floods — In violent trials, afflictions, and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; “they shall not come nigh him,” so as to weaken his confidence or destroy his soul. His house is founded on a rock.” [Adam CLARKE.].


Ps 35:13  But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

“And my prayer returned into mine own bosom.  Prayer is never lost: if it bless not those for whom intercession is made, it shall bless the intercessors. Clouds do not always descend in showers upon the same spot from which the vapours ascended, but they come down somewhere; and even so do supplications in some place or other yield their showers of mercy.  If our dove find no rest for the sole of her foot among our enemies, it shall fly into our bosoms and bring an olive branch of peace in its mouth.  How sharp is the contrast all through this Psalm between the righteous and his enemies!  We must be earnest to keep the line of demarcation broad and clear.” [SPURGEON.].


“and my prayer returned into mine own bosom; that is, he prayed privately and heartily for them, as for himself; he was constant in it, his heart was in it, and he took delight in it, and he was heard and answered; unless the sense should be, that his prayer was slighted by them, and so returned back to himself, as a present despised is returned; but however it was not without its effect, the good for which he prayed for them was returned by the Lord unto him.” [JOHN GILL.].

My prayer returned into mine own bosom. — Though from the wayward and profligate life they led, they did not profit by my prayers, yet God did not permit me to pray in vain. They were like alms given to the miserable for God’s sake, who takes care to return to the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, but also where they carry any thing that is given to them.” A. CLARKE.].


Ps 39:12  Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.

  Ver. 12. Hear my prayer, O Lord.  Drown not my pleadings with the sound of thy strokes.  Thou hast heard the clamour of my sins, Lord; hear the laments of my prayers.  And give ear unto my cry.  Here is an advance in intensity: a cry is more vehement, pathetic, and impassioned, than a prayer.  The main thing was to have the Lord's ear and heart.  Hold not thy peace at my tears.  This is a yet higher degree of importunate pleading.  Who can withstand tears, which are the irresistible weapons of weakness?  How often women, children, beggars, and sinners, have betaken themselves to tears as their last resort, and therewith have won the desire of their hearts!” [SPURGEON.].

Verse 12. Hear my prayer — Therefore, O Lord, show that mercy upon me which I so much need, and without which I must perish everlastingly.

I am a stranger with thee — I have not made this earth my home; I have not trusted in any arm but thine. Though I have sinned, I have never denied thee, and never cast thy words behind my back. I knew that here I had no continuing city. Like my fathers, I looked for a city that has permanent foundations, in a better state of being.” A. CLARKE.].


Ps 42:8  Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.

“ [and] my prayer unto the God of my life: natural, spiritual, and eternal; being the author, giver, and preserver of each; and this is no inconsiderable mercy, to have such a God to pray unto in a time of distress; as well as in a time of salvation, to go to, and make known requests with thanksgiving; which seems to be intended here, since it is joined with a song. Prayer and praise go together, the object of which are not lifeless idols, that cannot save; but the living God, who is a God hearing and answering prayer, and does not despise the prayer of the destitute.” [JOHN GILL.].

“And my prayer unto the God of my life.  Prayer is yoked with praise.  He who is the living God, is the God of our life, from him we derive it, with him in prayer and praise we spend it, to him we devote it, in him we shall prefect it.  To be assured that our sighs and songs shall both have free access to our glorious Lord is to have reason for hope in the most deplorable condition.” [SPURGEON.].


“Ver. 8. And my prayer unto the God of my life.  Here may be seen that David's religion was a religion of prayer after deliverance, as well as before.  The selfish who cry out in trouble will have done with their prayers, when the trouble is over.  With David it was the very reverse.  Deliverance from trouble would strengthen his confidence in God, embolden his addresses to him, and furnish him with new arguments ... There is great need of prayer after deliverance; for the time of deliverance is often a time of temptation; the soul being elated, and thrown off its guard.  At such seasons much of the joy that is felt may be merely natural, as David's would probably be when rescued from that corroding care which injures the body as well as distresses the soul.  There is danger of mistaking; of supposing it to be all spiritual, and hence of imagining the soul to be in a higher state of grace than it really is, and so, of being imperceptibly drawn into a state of false security.  There is then especial need of that prayer.  "Hold thou me up, and I shall be safe."  And with some peculiarly, who being of a sanguine constitution of mind, are in times of enjoyment, soon puffed up and brought into danger.” Henry March.

“Ver. 8. (last clause).  Your song and your prayer must be directed to God as the God of your life.  You do not own him as God, except you own and adore him as your all sufficient good, and that "fulness which filleth all in all."  You detract from the glory of his Godhead, if you attribute not this to him; and if, accordingly, as one that cannot live without him, you do not seek union with him, and join yourself to him, and then rejoice and solace yourself in that blessed conjunction.” John Howe.

“Ver. 8. The God of my life.  There is a threefold life whereof we partake, and God is the God of each unto us.  First, the life of nature; secondly, the life of grace; thirdly, the life of glory.” T. Horton.


Verse 8. The Lord will command — Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his mercy and goodness; and alternately mingle my singing with prayer for a continuance of his mercy, and for power to make the best use of these visitations.” [A. CLARKE.].


Ps 54:2  Hear my prayer, O God; give ear to the words of my mouth.

“Ver. 2.  Hear my prayer, O God.  This has ever been the defence of saints.  As long as God hath an open ear we cannot be shut up in trouble.  All other weapons may be useless, but all prayer is evermore available.  No enemy can spike this gun.


 Give ear to the words of my mouth.  Vocal prayer helps the supplicant, and we keep our minds more fully awake when we can use our tongues as well as our hearts.  But what is prayer if God hear not? It is all one whether we babble nonsense or plead arguments if our God grant us not a hearing.  When his case had become dangerous, David could not afford to pray out of mere custom, he must succeed in his pleadings, or become the prey of his adversary.” [SPURGEON.].

“Ver. 2. Hear my prayer, O God, &c.] The psalmist first puts up his petitions, and then desires to be heard; his distress, and the fervency of his spirit, not suffering him to observe order;” [JOHN GILL.].


Ps 55:1 ¶ <<To the chief Musician on Neginoth, Maschil, A Psalm of David.>> Give ear to my prayer, O God; and hide not thyself from my supplication.

Ps 55:. 2  Attend unto me, and hear me: I mourn in my complaint, and make a noise;

“note well that it is never the bare act of prayer which satisfies the godly, they crave an audience with heaven, and an answer from the throne, and nothing less will content them.” [SPURGEON.].

Verse 1. Give ear to my prayer — The frequency of such petitions shows the great earnestness of David’s soul. If God did not hear and help, he knew he could not succeed elsewhere; therefore he continues to knock at the gate of God’s mercy.

Verse 2. I mourn in my complaint yjyŤb besichi, in my sighing; a

strong guttural sound, expressive of the natural accents of sorrow.

And make a noise — I am in a tumult-I am strongly agitated.” [A. CLARKE.].


Ps 61:1 ¶ <<To the chief Musician upon Neginah, A Psalm of David.>> Hear my cry, O God; [i]attend unto my prayer.

“Pharisees may rest in their prayers; true believers are eager for an answer to them: ritualists may be satisfied when they have, "said or sung" their litanies and collects, but living children of God will never rest till their supplications have entered the ears of the Lord God of Sabaoth.

…Attend unto my prayer. Give it thy consideration, and such an answer as thy wisdom sees fit.” [SPURGEON.].

“Ver. 1.  Hear my cry, O God; attend unto my prayer.  Aquinas saith that some read the words thus, Intende ad cantica mea, attend unto my songs -- and so the words may be safely read, from the Hebrew word hgr ranah, which signifies to shout or shrill out for joy -- to note that the prayers of the saints are like pleasant songs and delightful ditties in the ears of God.  No mirth, no music, can be so pleasing to us as the prayers of the saints are pleasing to God. #So 2:14 Ps 141:2.” Thomas Brooks.

Ps 61:2  From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.

“No spot is too dreary, no condition too deplorable; whether it be the world's end or life's end, prayer is equally available.

…I will cry.  It was a wise resolution, for had he ceased to pray he would have become the victim of despair; there is an end to a man when he makes an end to prayer.  Observe that David never dreamed of seeking any other God; he did not imagine the dominion of Jehovah to be local: he was at the end of the promised land, but he knew himself to be still in the territory of the Great King; to him only does he address his petitions.” [SPURGEON.].


“Ver. 2.  Higher.  A  hiding place must be locus exelsissimus. Your low houses are soon scaled.  Jesus Christ is a high place; he is as high as heaven.  He is the Jacob's ladder that reacheth from earth to heaven.  #Ge 28:12.  He is too high for men, too high for devils; no creature can scale these high walls.” Ralph Robinson (1614-1655), in "Christ All and in All."



Ps 65:2  O thou that hearest prayer, unto thee shall all flesh come.

“Ver. 2.  O thou that hearest prayer.  This is thy name, thy nature, thy glory.  God not only has heard, but is now hearing prayer, and always must hear prayer, since he is an immutable being and never changes in his attributes.  What a delightful title for the God and Father of our Lord Jesus Christ!  Every right and sincere prayer is as surely heard as it is offered.  Here the psalmist brings in the personal pronoun thou…

Unto thee shall all flesh come. …Flesh they are, and therefore weak; frail and sinful, they need to pray; and thou art such a God as they need, for thou art touched with compassion, and dost condescend to hear the cries of poor flesh and blood.” [SPURGEON.].

“Ver. 2.  O thou that hearest prayer, etc.  This is one of his titles of honour, he is a God that hears prayer; and it is as truly ascribed to him as mercy or justice.” David Clarkson.

“Ver. 2.  O thou that hearest prayer.  Observe


 1.  That God is called the hearer of prayers, since he hears, without distinction of persons, the prayers of every one poured forth with piety, not only of the Jews, but also of the Gentiles; as in #Ac 10:34-35... It follows, therefore, as a necessary consequence, that all flesh should come to him.


2.  To come to God, is not indeed simply tantamount to saying, to draw near to God, to adore, call upon, and worship him, but to come to Zion for the purpose of adoring God; for it was just now said, that God must be praised in Zion, and to this the phrase, to come to God, must be referred.  On this account also la is not used, but d[, whose proper force is right up to God, or to the place of the habitation of God to render adoration to God.” Hermann Venema.

“Ver. 2.  All flesh.  By flesh is meant man in his weakness and need.” J. J. Stewart Perowne.

“But God's people need not lay it aside on that score.  Our text bears two things with respect to that matter.

 1.  A comfortable title ascribed to God, with the unanimous consent of all the sons of Zion, who are all praying persons: O thou that hearest prayer.  He speaks to God in Zion, or Zion's God, that is in New Testament language, to God in Christ.  An absolute God thundereth on sinners from Sinai, there can be no comfortable intercourse betwixt God and them, by the law: but in Zion, from the mercyseat, in Christ, he is the hearer of prayer; they give in their supplications, and he graciously hears them.  Such faith of it they have, that praise waits there for the prayer hearing God.

 2.  The effect of the savour of this title of God, spread abroad in the world: Unto thee shall all flesh come: not only Jews, but Gentiles.  The poor Gentiles who have long in vain implored the aid of their idols, hearing and believing that God is the hearer of prayer, will flock to him, and present their petitions.  They will throng in about his door, where by the gospel they understand beggars are so well served.  They will come in even unto thee, Hebrew. They will come in even to thy seat, thy throne of grace, even unto thyself through the Mediator... That God is the hearer of prayer, and will hear the prayers of his people, is evident from these considerations:


First.  The supernatural instinct of praying that is found in all that are born of God, #Ga 4:6.  It is as natural for them to fall a praying when the grace of God has touched their hearts, as for children when they are born into the world to cry, or to desire the breasts.  #Zec 12:10, compared with #Ac 9:11, where in the account that is given of Paul, at his conversion, it is particularly noticed, "Behold, he prayeth."  Hence the whole saving change on a soul comes under the character of this instinct.  #Jer 3:4,19.


     Secondly.  The intercession of Christ, #Ro 8:34.  It is a great part of the work of Christ's intercession to present the prayers of his people before his Father, #Re 8:4, to take their causes in hand, contained in their supplications.  #1Jo 2:1.


     Thirdly.  The promises of the covenant, whereby God's faithfulness is impawned for the hearing of prayer, as #Mt 7:7: see also #Isa 65:24.


     Fourthly.  The many encouragements given in the Word to the people of God, to come with their cases unto the Lord by prayer.  He invites them to his throne of grace with their petitions for supply of their needs.  #So 2:14.  He sends afflictions to press them to come. #Ho 5:15.  He gives them ground of hope of success, #Ps 50:15, whatever extremity their case is brought to.  #Isa 41:17.  He shows them that however long he may delay their trial, yet praying and not fainting shall be successful at length.  #Lu 18:8.


Fifthly.  The gracious nature of God, with the endearing relations he stands in to his people.  #Ex 22:27.  He wants not power and ability to fulfil the holy desires of his people; he is gracious, and will withhold no good from them that they really need.  He has the bowels of a father to pity them, the bowels of a mother to her sucking child.  He has a most tender sympathy with them in all their afflictions, the touches on them are as on the apple of his eye; and he never refuses them a request, but for their good.  #Ro 8:28.


     Sixthly.  The experiences which the saints of all ages have had of the answer of prayer.  The faith of it brings them to God at conversion, as the text intimates: and they that believe cannot be disappointed.  Lastly.  The present ease and relief that prayer sometimes gives to the saints, while yet the full answer of prayer is not come.  #Ps 138:3.” Thomas Boston (1676-1732).


Ps 66:18  If I regard iniquity in my heart, the Lord will not hear me:

“ Ver. 18.  If I regard iniquity in my heart.  If, having seen it to be there, I continue to gaze upon it without aversion; if I cherish it, have a side glance of love toward it, excuse it, and palliate it;


 The Lord will not hear me.  How can he?  Can I desire him to connive at my sin, and accept me while I wilfully cling to any evil way?  Nothing hinders prayer like iniquity harboured in the breast; as with Cain, so with us, sin lieth at the door, and blocks the passage. If thou listen to the devil, God will not listen to thee.  If you refuse to hear God's commands, he will surely refuse to hear thy prayers.  An imperfect petition God will hear for Christ's sake, but not one which is wilfully miswritten by a traitor's hand.” [SPURGEON.].


“Ver. 18.  If I regard iniquity in my heart, the Lord will not hear me.  The very supposition that "if he regarded iniquity in his heart, the Lord would not hear him," implies the possibility that such may be the state even of believers; and there is abundant reason to fear that it is in this way their prayers are so often hindered, and their supplications so frequently remain unanswered.  Nor is it difficult to conceive how believers may be chargeable with regarding iniquity in their heart, even amidst all the solemnity of coming into the immediate presence of God, and directly addressing him in the language of prayer and supplication.  It is possible that they may put themselves into such a situation, in a state of mind but little fitted for engaging in that holy exercise; the world, in one form or another, may for the time have the ascendancy in their hearts; and there may have been so much formality in their confessions, and so much indifference in their supplications, that when the exercise is over, they could not honestly declare that they really meant what they acknowledged, or seriously desired what they prayed for.” Robert Gordon, D.D., 1825.

“Ver. 18.  Whence is it that a man's regarding or loving sin in his heart hinders his prayers from acceptance with God?”

I.                     Because he cannot pray by the Spirit.

II.                   As long as a man has sin in his heart, he cannot pray in faith.

III.                  Because, with sin in our hearts, we cannot pray with fervency.


Ps 66:19  But verily God hath heard me; he hath attended to the voice of my prayer.

“Ver. 19.  But verily God hath heard me.  Sure sign this that the petitioner was no secret lover of sin.  The answer to his prayer was a fresh assurance that his heart was sincere before the Lord.  See how sure the psalmist is that he has been heard; it is with him no hope, surmise, or fancy, but he seals it with a verily.  Facts are blessed things when they reveal both God's heart as loving, and our own heart as sincere.


 He hath attended to the voice of my prayer.  He gave his mind to consider my cries, interpreted them, accepted them, and replied to them; and therein proved his grace and also my uprightness of heart. Love of sin is a plague spot, a condemning mark, a killing sign, but those prayers, which evidently live and prevail with God, most clearly arise from a heart which is free from dalliance with evil.  Let the reader see to it, that his inmost soul be rid of all alliance with iniquity, all toleration of secret lust, or hidden wrong.” [SPURGEON.].


Ps 66:20  Blessed be God, which hath not turned away my prayer, nor his mercy from me.

“ Ver. 20.  The mercy of God.


                     I.  In permitting prayer.

                    II.  In inclining to prayer.

                   III.  In hearing prayer. [SPURGEON.].


Ps 69:13 ¶ But as for me, my prayer is unto thee, O LORD, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

Ver. 13.  But as for me, my prayer is unto thee, O Lord.  He turned to Jehovah in prayer as being the most natural thing for the godly to do in their distress.  To whom should a child turn but to his father.

… In an acceptable time.  …There is to each of us an accepted time, and woe to us if we suffer it to glide away unimproved.  God's time must be our time, or it will come to pass that, when time closes, we shall look in vain for space for repentance.  Our Lord's prayers were well timed, and always met with acceptance.”


Ps 72:15  And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.

“Ver. 15.  Prayer also shall be made for him continually; and daily shall he be praised.  In all conquered countries, two things marked the subjection of the people:


 1.  Their money was stamped with the name of the conqueror.

 2.  They were obliged to pray for him in their acts of public worship.” [ Adam Clarke.].


Ps 72:20  The prayers of David, the son of Jesse, are ended.

“Ver. 20.  The prayers of David the son of Jesse are ended. (Compared with) Psalm 86, title, A prayer of David.  How can the prayers of David be said to be ended, when more begin?  Answer: The end David had in making the Psalms, prayers, and praises, is one thing; but to make a final end of praying is another.  Many several opinions have been given to reconcile this.  Some that here end the prayers he made for Solomon.  Some that here end the prayers he made in the days of his affliction.  Some that here end the praises that he made, not the prayers, turning the word tepillahs into tehillahs.  Some that here end David's, the rest that follow are Asaph's.  Some that this Psalm was the last, the rest posthumes, found after his death.  Some think it is spoken as the phrase is in #Job 31:40: "The words of Job are ended;" and yet he had some words after this, but not so many.  But the soundest resolution is this: -- Here ends the prayers of David the son of Jesse; that is, here they are perfected.  If any ask hereafter what or where lies the end that all these Psalms were made for? tell them here it lies in this Psalm, and, therefore, placed in the midst of all; as the centre in midst of a circle, all the lines meet here, and all the Psalms determine here; for it is only a prophetical treatise of the kingdom of Christ drawn out to the life, and it is dedicated to Solomon, because here is wisdom; other men had other ends, it may be, but the son of Jesse had no other end in the world but to set out Christ's kingdom in making of his Psalms. William Streat, in "The Dividing of the Hoof."  1654.


Ps 80:4  O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

“how long wilt thou be angry against the prayer of thy people? which must be put up in a wrong manner, in a very cold and lukewarm way, without faith and love, and with wrath and doubting; or otherwise God is not angry with, nor sets himself against the prayer of his people; nor does he despise, but is highly delighted with it: or how long wilt thou be angry with thy people, and continue the tokens of thy displeasure, though they pray, and keep praying, unto thee? it is in the Hebrew text, "how long wilt thou smoke {m} at the prayer of thy people?" that is, cause thine anger to smoke at it; in which it is thought there is an allusion to the smoke of the incense, to which prayer is compared; see #Ps 141:2 Re 8:3,4, and denotes the acceptance of it with God through the mediation of Christ; but here his displicency at it, not being offered up through him, and by faith in him; such were the prayers of the Pharisees, #Mt 6:5,7 23:14. … Ps 80:4  O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

“ow long wilt thou be angry against the prayer of thy people? which must be put up in a wrong manner, in a very cold and lukewarm way, without faith and love, and with wrath and doubting; or otherwise God is not angry with, nor sets himself against the prayer of his people; nor does he despise, but is highly delighted with it: or how long wilt thou be angry with thy people, and continue the tokens of thy displeasure, though they pray, and keep praying, unto thee? it is in the Hebrew text, "how long wilt thou smoke {m} at the prayer of thy people?" that is, cause thine anger to smoke at it; in which it is thought there is an allusion to the smoke of the incense, to which prayer is compared; see #Ps 141:2 Re 8:3,4, and denotes the acceptance of it with God through the mediation of Christ; but here his displicency at it, not being offered up through him, and by faith in him; such were the prayers of the Pharisees, #Mt 6:5,7 23: …” [JOHN GILL.].


“Ver. 4. "Angry against the prayer of thy people."  There may be infirmities enough in our very prayers to make them unacceptable.  As if they be Exanimes, without life and soul; when the heart knows not what the tongue utters.  Or Perfunctoriae, for God will have none of those prayers that come out of feigned lips.  Or Tentativae, for they that will petere tentando, tempt God in prayer, shall go without.  Or Fluctuantes, of a wild and wandering discourse, ranging up and down, which the Apostle calls "beating the air," as huntsmen beat the bushes, and as Saul sought his father's asses.  Such prayers will not stumble upon the kingdom of heaven.  Or if they be Preproperae, run over in haste, as some use to chop up their prayers, and think long till they have done.  But they that pray in such haste shall be heard at leisure.  Or sine fiducia; the faithless man had as good hold his peace as pray; he may babble, but prays not; he prays ineffectually, and receives not.  He may lift up his hands, but he does not lift up his heart.  Only the prayer of the righteous availeth, and only the believer is righteous.  But the formal devotion of a faithless man is not worth the crust of bread which he asks.  Or sine humilitate, so the pharisee's prayer was not truly supplicatio, but superlatio.  A presumptuous prayer profanes the name of God instead of adoring it.  All, or any, of these defects may mar the success of our prayers.” Thomas Adams.


Ps 84:8 ¶ O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

“#8-12 In all our addresses to God, we must desire that he would look on Christ, his Anointed One, and accept us for his sake: we must look to Him with faith, and then God will with favour look upon the face of the Anointed: we, without him, dare not show our faces. The psalmist pleads love to God's ordinances. Let us account one day in God's courts better than a thousand spent elsewhere; and deem the meanest place in his service preferable to the highest earthly preferment.” [matthew Hen.].

“Give ear, O God of Jacob.  Though Jehovah of hosts, thou art also the covenant God of solitary pleaders like Jacob; regard thou, then, my plaintive supplication.”  [SPURGEON.].

“Ver. 8.  There are two distinct thoughts of great practical value to the Christian, in this short prayer.  There is the sense of divine majesty, and the consciousness of divine relationship. As Lord of hosts, he is almighty in power; as the God of Jacob, he is infinite in mercy and goodness to his people.” Things New and Old.


Ps 86:1 ¶ <<A Prayer of David.>> Bow down thine ear, O LORD, hear me: for I am poor and needy.

“TITLE. -- A Prayer of David. We have here one of the five psalms entitled Tephillahs or prayers. This psalm consists of praise as well as prayer, but it is in all parts so directly addressed to God that it is most fitly called "a prayer." A prayer is none the less but all the more a prayer because veins of praise run through it. This psalm would seem to have been specially known as David's prayer; even as the ninetieth is "the prayer of Moses." David composed it, and no doubt often expressed himself in similar language; both the matter and the wording are suitable to his varied circumstances and expressive of the different characteristics of his mind.” [SPURGEON.].


“Title. -- The prophet David has penned two psalms, which he has eminently appropriated to himself as his own: the one is styled David's prayer, though many other psalms are prayers -- it is #Ps 86:1-17; the other David's praise, #Ps 145:1-21. The first his tephilla, the latter his tehilla; in each of these he makes a solemn rehearsal of the very words of Moses, in #Ex 34:6-7.  In #Ps 86:1-17 he brings them in as they were a support unto his faith in his distresses from sins and miseries, to which use he puts them, #Ps 86:3-4 6-7.  And again, #Ps 86:16-17, he makes a plea of these words by way of prayer. In #Ps 145:1-21, he brings them in as they are an elogium or celebration of the glorious nature and excellencies of God, to excite the sons of men to love and praise him.” --Thomas Goodwin.


1 ¶ <<A Prayer of David.>> Bow down thine ear, O LORD, hear me: for I am poor and needy.

“Ver. 1. Bow down thine ear, O Lord, hear me. In condescension to my littleness, and in pity to my weakness, "bow down thine ear, O Lord." When our prayers are lowly by reason of our humility, or feeble by reason of our sickness, or without wing by reason of our despondency, the Lord will bow down to them, the infinitely exalted Jehovah will have respect unto them. Faith, when she has the loftiest name of God on her tongue, and calls him Jehovah, yet dares to ask from him the most tender and condescending acts of love.  Great as he is he loves his children to be bold with him.


“Title. -- The prophet David has penned two psalms, which he has eminently appropriated to himself as his own: the one is styled David's prayer, though many other psalms are prayers -- it is #Ps 86:1-17; the other David's praise, #Ps 145:1-21. The first his tephilla, the latter his tehilla; in each of these he makes a solemn rehearsal of the very words of Moses, in #Ex 34:6-7.  In #Ps 86:1-17 he brings them in as they were a support unto his faith in his distresses from sins and miseries, to which use he puts them, #Ps 86:3-4 6-7.  And again, #Ps 86:16-17, he makes a plea of these words by way of prayer. In #Ps 145:1-21, he brings them in as they are an elogium or celebration of the glorious nature and excellencies of God, to excite the sons of men to love and praise him.” --Thomas Goodwin.

1 ¶ <<A Prayer of David.>> Bow down thine ear, O LORD, hear me: for I am poor and needy.

“Ver. 1. Bow down thine ear, O Lord, hear me. In condescension to my littleness, and in pity to my weakness, "bow down thine ear, O Lord." When our prayers are lowly by reason of our humility, or feeble by reason of our sickness, or without wing by reason of our despondency, the Lord will bow down to them, the infinitely exalted Jehovah will have respect unto them. Faith, when she has the loftiest name of God on her tongue, and calls him Jehovah, yet dares to ask from him the most tender and condescending acts of love.  Great as he is he loves his children to be bold with him.



 For I am holy. I am set apart for holy uses, therefore do not let thine enemies commit a sacrilege by injuring or defiling me: I am clear of the crimes laid to my charge, and in that sense innocent; therefore, I beseech thee, do not allow me to suffer from unjust charges: and I am inoffensive, meek, and gentle towards others, therefore deal mercifully with me as I have dealt with my fellow men. Any of these renderings may explain the text, perhaps all together will expound it best. It is not self righteous in good men to plead their innocence as a reason for escaping from the results of sins wrongfully ascribed to them; penitents do not bedaub themselves with mire for the love of it, or make themselves out to be worse than they are out of compliment to heaven. No, the humblest saint is not a fool, and he is as well aware of the matters wherein he is clear as of those wherein he must cry "peccavi." To plead guilty to offences we have never committed is as great a lie as the denial of our real faults.


 O thou my God, save thy servant that trusteth in thee. Lest any man should suppose that David trusted in his own holiness he immediately declared his trust in the Lord, and begged to be saved as one who was not holy in the sense of being perfect, but was even yet in need of the very clements of salvation.  How sweet is that title, "my God", when joined to the other, "thy servant"; and how sweet is the hope that on this ground we shall be saved; seeing that our God is not like the Amalekitish master who left his poor sick servant to perish. Note how David's poor I am (or rather the I repeated without the am) appeals to the great I AM with that sacred boldness engendered by the necessity which breaks through stone walls, aided by the faith which removes mountains.” [SPUR


“Ver 2. Holy. The word has been variously translated: -- Godly, De Muis, Ainsworth and others; charitable, or beneficent, Piscator; merciful or tenderhearted, Mariana; diligently or earnestly compassionate, Vatablus; meek, Calvin; a beloved one, Version of American Bible Union; one whom thou lovest, Perowne; a devoted or dedicated man, --Weiss.


 Ver. 2. For I am Holy. Some have objected to David's pleading his own good character; but if he did not go beyond the truth, and the occasion called for it, there was nothing wrong in his so doing. Job, David, Peter, John and Paul all did it, #Job 27:5 Ps 116:16 #Joh 21:15-17 Re 1:10 1Co 9:1. Nor is it presumptuous to ask God to show mercy to us for we show it to others; or to forgive us for we forgive others, #Mt 5:7 6:14-15” --William S. Plumer.

Ver. 2. I am holy ... thy servant which trusteth in thee. They that are holy, yet must not trust in themselves, or in their own righteousness, but only in God and his grace. --Matthew Henry.


 Ver. 2. Save thy servant that trusteth in thee. When God saves his servant, he saves what belongs to himself; and, when he saves him that trusts in him, he shows himself to be just and faithful, in carrying out what he promised.” –Bellarmine.


Ver. 2-5. The aspirations after holiness which are found in this Psalm, coupled with its earnest invocation of mercy from the God with whom there is forgiveness, render it peculiarly applicable to those whose daily access is to a throne of needed grace. Christians know that while their standing is the blameless perfection of the Lord their righteouness, they are in many things offenders still. Nor do we ever fully prove the preciousness of Jesus as our portion, except we are drawn to him by that Spirit which reveals to us a nakedness and poverty within ourselves, which his blessed fulness can alone redress.


      There is a c

onsciousness of personal sanctification through faith (#Ps 86:2) associated with an acutely sensitive perception of intrinsic worthlessness, such as only finds relief in the remembrance of unaltered grace (#Ps 86:5), which, to the exercised spirit of one really growing in the knowledge of God, will address itself with an especial acceptance. --Arthur Pridham.

2         Be merciful unto me, O Lord: for I cry unto thee daily.

For I cry unto thee daily. Is there not a promise that importunity shall prevail? May we not, then, plead our importunity as an argument with God? He who prays every day, and all the day, for so the word may mean, may rest assured that the Lord will hear him in the day of his need. If we cried sometimes to man, or other false confidences, we might expect to be referred to them in the hour of our calamity, but if in all former times we have looked to the Lord alone, we may be sure that he will not desert us now. See how David pleaded, first that he was poor and needy, next that he was the Lord's set apart one, then that he was God's servant and had learned to trust in the Lord, and lastly that he had been taught to pray daily; surely these are such holy pleadings as any tried believer may employ when wrestling with a prayer hearing God, and with such weapons the most trembling suppliant may hope to win the day. [SPUR


Ver. 3. Be merciful unto me. Lest any should by the former words, ("I am holy",) suspect him to be a merit monger, he beggeth mercy with instancy and constancy of request. --John Trapp.


 Ver. 3. I cry unto thee daily. A great difference between saints and sinners in prayer is that sinners who pray at all, pray only when they are in trouble, whereas saints cry daily unto God. Compare #Job 27:10. --William S. Plumer.


4  Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.

Thought and desire are the wings of love; for he that loves is borne on to, and abides in, what he loves, by thinking constantly on, and longing for, the object of his love.  Whoever truly, and from his heart, loves God, by thinking on him and longing for him lifts up his soul to God; while, on the contrary, whoever loves the earth, by thinking on and coveting the things of the earth, lets his soul down to its level. --Bellarmine.

Ver. 4. Unto thee, Lord, do I lift my soul. If thou hadst corn in thy rooms below, thou wouldest take it up higher, lest it should grow rotten.  Wouldest thou remove thy corn, and dost thou suffer thy heart to rot on the earth? Thou wouldest take thy corn up higher: lift up thy heart to heaven.  And how can I, dost thou say? What ropes are needed? What machines?  What ladders? Thy affections are the steps; thy will the way. By loving thou mountest, by neglect thou descendest. Standing on the earth thou art in heaven, if thou lovest God. For the heart is not so raised as the body is raised: the body to be lifted up changes its place: the heart to be lifted up changes its will. --Augstine.

 Ver. 4. Unto thee, O Lord, do I lift my soul, intimates that he had brought himself to the Lord as a living sacrifice, even as the heave offering in the tabernacle -- to show that it belonged to God and to his altar, and, that man had no part in it -- was lifted up by the hands of the priests. --Benjamin Weiss


Psa 86: 5  For thou, Lord, art good, and ready to forgive; and [ii]plenteous in mercy unto all them that call upon thee.

“Ver. 5. For thou, Lord, art good, and ready to forgive. Good at giving and forgiving; supplying us with his good, and removing our evil. Here was the great reason why the Psalmist looked to the Lord alone for his joy, because every joy creating attribute is to be found in perfection in Jehovah alone.  Some men who would be considered good are so self exultingly indignant at the injuries done them by others, that they cannot forgive; but we may rest assured that the better a being is, the more willing he is to forgive, and the best and highest of all is ever ready to blot out the transgressions of his creatures.

And plenteous in mercy unto all them that call upon thee. God does not dispense his mercy from a slender store which perchance may be so impoverished as to give out altogether, but out of a cornucopiae he pours forth the infinite riches of his mercy: his goodness flows forth in abounding streams towards those who pray and in adoring worship make mention of his name. David seems to have stood in the cleft of the rock with Moses, and to have heard the name of the Lord proclaimed even as the great lawgiver did, for in two places in this psalm he almost quotes verbatim the passage in #Ex 34:6 -- "The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth."” [SPUR

Ver. 5. Ready to forgive. …Whereas most men, though they will forgive, yet they are not ready to forgive, they are hardly brought to it, though they do it at last. But God is "ready to forgive"; he hath, as it were, pardons ready drawn (as a man who would be ready to do a business, he will have such writings as concern the passing of it ready); there is nothing to do but to put in the date and the name; yea indeed, the date and the name are put in from all eternity. Thus the Scripture speaks to show how forward God is to do good; he needs not set his heart to it; his heart is ever in the exactest fitness. --Joseph Caryl.


6 Give ear, O LORD, unto my prayer; and attend to the [iii]voice of my supplications.

“Attend to the voice of my supplications. Here are repetitions, but not vain repetitions.  When a child cries it repeats the same note, but it is equally in earnest every time, and so was it with the suppliant here. Note the expression, "the voice of my supplications", as if they were not all voice but were partly made up of inarticulate noise, yet amid much that was superfluous there really was a distinct voice, an inner meaning, a living sense which was the heart's intention.  This he would have the Lord sift out from the chaff, and hear amid the mingled din. May our prayers never be voiceless; may the soul's intent always give them a live core of meaning.” [SPUR

7 In the day of my trouble I will call upon thee: for thou wilt answer me.

“there are some particular times or days of trouble; which trouble arises from different causes; sometimes from themselves, their corruptions, the weakness of their grace, and the poor performance of their duties; sometimes from others; from the persecutions of the men of the world; from the wicked lives of profane sinners, and especially professors of religion, and from the spread of false doctrine; sometimes from Satan and his temptations; and sometimes from the more immediate hand of God in afflictions, and from the hidings of his face: these troubles do not last always; they are but for a day, for a particular time; and such a season is a fit one for prayer, and the Lord invites and encourages his people to call upon him in prayer when this is the case, #Ps 50:15. Christ had his times of trouble, in which he called upon his divine Father, #Joh 11:33,41 12:27  for thou wilt answer me; which the idols of the Gentiles could not do; Baal could not answer his priests, #1Ki 18:26, this the psalmist concluded, both from the promise of God, #Ps 50:15, and from his frequent experience, #Ps 138:3, a very encouraging reason or argument this to call on the Lord: Christ was always heard and answered, #Joh 11:41,42. ” [JOHN GILL.].


8  Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.

Ver. 8-10. -- There are two kinds of doubt which are wont in the hour of temptation to assail the soul: the doubt as to God's willingness, and the doubt as to God's power to succour. The first of these the Psalmist has already put from him; he now shows that he has overcome the second. God is able as well as willing to help, …--J.J.S. Perowne.

9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.

Ver. 9. All nations whom thou hast made, and these include all mankind, since they all come of the first Adam -- thy creature” [SPUR

10 For thou art great, and doest wondrous things: thou art God alone.

Ver. 10. For thou art great. He had before said, "thou art good"; it is a grand thing when greatness and goodness are united; it is only in the Divine Being that either of them exists absolutely, and essentially.” [SPUR

“Ver. 10. For thou art great, &c.] In his nature, and the perfections of it; in his power, wisdom, truth, faithfulness, love, grace, and mercy; and in all his persons; the Father is great, greater than all; the Son is the great God, and our Saviour; and the Spirit, which is in his people, is greater than he that is in the world:



 and doest wondrous things; in nature and providence; such as the forming of all things out of nothing; upholding all things by the word of his power; the formation of man, soul and body, and the union of both; and the constant government of the world; and more especially in grace, as the provision in the covenant in eternity, the mission of Christ in time, the conversion of a sinner, and bringing him to eternal glory:


 thou art God alone; to the exclusion of all such who are not gods by nature; but not to the exclusion of the Son and Spirit, who are, with the Father, the one God, #1Jo 5:7.” [JOHN GILL.].

11  Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.

Ver. 11. Teach me thy way: I will walk in thy truth: unite my heart. Here is the "Via, Veritas, Vita" of the Gospel (#Joh 14:6).  "Via tua, Veritas tua, Vita tua, Christus." Christ is our Way, Truth, and Life, because he is Man united to God, and is one substance with the Father. --Christopher Wordsworth.

Ver. 11. Teach. The common version of the verb here is too vague, as it fails to bring out the peculiar suitableness of the term to express the kind of teaching here specifically meant. The original meaning of the Hebrew word is to point out or mark the way. --J.A. Alexander.


Ver. 11. I will walk in thy truth. Walking, in the Scripture, takes in the whole of our conversation or conduct: and to walk in anything, intends a fulness of it. For a man to walk in pride, is something more than to be proud: it says, that pride is his way, his element; that he is wholly under the influence of it. --William Jay.

Ver. 11. Unite my heart to fear thy name. The end which he desired to secure was that he might truly fear God, or properly reverence and honour him; the means which he saw to be necessary for this was that his "heart" might be "united" in this one great object; that is, that his heart might be single in its views and purposes; that there might be no distracting purposes; that one great aim might be always before him. The word rendered unite -- dxy, yahhad -- occurs as a verb only in three places. In #Ge 49:6 it is rendered united: "Unto their assembly, mine honour, be not thou united." In #Isa 14:20 it is translated joined: "Thou shalt not be joined unto them." The adverb -- dxy ya-hhad -- occurs often, and is rendered together, #Ge 13:6 22:6,8,19 36:7; et soepe.  The idea is that of union, or conjunction; of being together; of constituting one; and this is accomplished in the heart when there is one great ruling object before the mind which nothing is allowed to interfere with.  It may be added, that there is no more appropriate prayer which a man can offer than that his heart may have such unity of purpose, and that nothing may be allowed to interfere with that one supreme purpose. --Albert Barnes.

Ver. 11. Unite my heart, etc. Sincerity drives but one design, and that is to please and enjoy God; and what can more establish and fix the soul in the hour of temptation than this? The reason why the hypocrite is unstable in all his ways, is given us by the apostle: he is "a double minded man", a man of two souls in one body; …--John Flavel.

Ver. 11. Teach me thy way, O Lord, &c.] The methods of thy grace, which thou hast taken, and dost take, in the salvation of men, in the contrivance, impetration, and application of it; or the way which thou hast marked out for thy people to walk in, the way of thy commandments: each of these the psalmist had knowledge of before; but he desires to be more and more instructed therein, as every good man does; see #Ps 25:4,5 Isa 2:3.

unite my heart to fear thy name; there must be an heart given to man to fear the Lord; for the fear of the Lord is not naturally in their hearts, or before their eyes; and they should have, not a divided and distracted heart, an heart divided between God and the world, between the fear of God and the fear of man; but a heart united to the Lord, that cleaves to him, and him only; a single and a sincere heart; a heart that has a single view to his glory, and a sincere affection for him; and such a heart the Lord has promised to give to his people, in order to fear him, #Jer 32:39.” [JOHN GILL.].

12     I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.

"This is the second time in the psalm that David calls the Lord "my God", the first time he was in an agony of prayer (#Ps 86:2), and now he is in an ecstacy of praise.  If anything can make a man pray and praise, it is the knowledge into that the Lord is his God.

And I will glorify thy name for evermore, eternity gratitude will prolong its praise. God has never done blessing us, let us never have done blessing him. As he ever gives us grace, let us ever render to him the glory of it.  " [SPUR

"Ver. 12. I will praise thee, O Lord my God, with all my heart, &c.] And under that consideration, that he was his God, and which itself is sufficient matter of praise;" [JOHN GILL.].

13  For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.

13     O God, the proud are risen against me, and the assemblies of violent men have sought after my soul;

and have not set thee before them.

15  But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

16  O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.

17  Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.


Ps 88:2  Let my prayer come before thee: incline thine ear unto my cry;

Ver. 2. Incline thine ear, etc. It is necessary that God should incline his ear unto our prayer, else it would be in vain to come before Him. The prodigal did not venture to present his prayer before the father ran and fell upon his neck and kissed him. For then he said, #Lu 15:21, "Father, I have sinned against heaven, and in thy sight", etc ... and so he obtained mercy. Esther did not present her prayer to Ahasuerus before he descended from his throne and inclined himself to her. #Es 5:2, etc. --Le Blanc.

“Ver. 2. Let my prayer come before thee, &c.] Not before men, as hypocrites desire, but before the Lord…” [JOHN GILL.].


Ps 88:13  But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.

“Ver. 13. But unto thee have I cried, O Lord, &c.] Formerly, and had been heard, answered, and relieved, and which was an encouragement to cry again to him in his distress;

…and in the morning shall my prayer prevent thee; not before the Lord is awake, and can hear; for he neither slumbers nor sleeps, and he always hears: but the meaning is, that he would pray before he entered upon another business; this should be the first thing in the morning he would do, and this he would do before others did, or he himself used to do; before the usual time of morning prayer; signifying, he would pray to him very early, which is expressive of his vehemency, fervency, and importunity and earnestness, and what a sense he had of his case, and of his need of divine help: so Christ rose early in the morning, a great while before day, to pray, #Mr 1:35. See Gill on "Ps 5:4"...” [JOHN GILL.].

Verse 13. Shall my prayer prevent thee. — It shall get before thee; I will not wait till the accustomed time to offer my morning sacrifice, I shall call on thee long before others come to offer their devotions.” [ADAM CLARKE.].


Ps 90:1 ¶ <<A Prayer of Moses the man of God.>> Lord, thou hast been our [iv]dwelling place in all generations.

Title. A prayer of Moses. Moses may be considered as the first composer of sacred hymns. --Samuel Burder.

“Ver. 1. Lord, thou hast been our dwelling place in all generations, &c.] Even when they had no certain dwelling place in the world; so their ancestors, Abraham, Isaac, and Jacob, dwelt in tabernacles in the land of promise, as in a strange land; and their posterity for many years served under great affliction and oppression in a land that was not theirs; and now they were dwelling in tents in the wilderness, and removing from place to place; but as the Lord had been in every age, so he now was the dwelling place of those that trusted in him; being that to them as an habitation is to man, in whom they had provision, protection, rest, and safety;” [JOHN GILL.].

Ver. 1. Our dwelling place. God created the earth for beasts to inhabit, the sea for fishes, the air for fowls, and heaven for angels and stars, so that man hath no place to dwell and abide in but God alone. --Giovanni della Mirandola Pico, 1463-1494.



Ps 100:4  Enter his gates with thanksgiving, and his courts with praise! Give thanks to him, bless his name!

“ Ver. 4. Enter into his gates with thanksgiving. To the occurrence of the word thanksgiving in this place the Psalm probably owes its title. In all our public service the rendering of thanks must abound; it is like the incense of the temple, which filled the whole house with smoke. Expiatory sacrifices are ended, but those of gratitude will never be out of date. So long as we are receivers of mercy we must be givers of thanks. Mercy permits us to enter his gates; let us praise that mercy. What better subjcct for our thoughts in God's own house than the Lord of the house.


 And into his courts with praise. Into whatever court of the Lord you may enter, let your admission be the subject of praise: thanks be to God, the innermost court is now open to believers, and we enter into that which is within the veil; it is incumbent upon us that we acknowledge the high privilege by our songs.


 Be thankful unto him. Let the praise be in your heart as well as on your tongue, and let it all be for him to whom it all belongs.



 And bless his name. He blessed you, bless him in return; bless his name, his character, his person. Whatever he does, be sure that you bless him for it; bless him when he takes away as well as when he gives; bless him as long as you live, under all circumstances; bless him in all his attributes, from whatever point of view you consider him.” [SPUR


Ps 102:1 ¶ <<A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD.>> Hear my prayer, O LORD, and let my cry come unto thee.

“<A prayer of the afflicted, when he is [v]overwhelmed, and poureth out his complaint before the Lord>>;…


 Ver. 1-2. This language is the language of godly sorrow, of faith, of tribulation, and of anxious hope: of faith, for the devout suppliant lifts up his heart and voice to heaven, "as seeing him who is invisible," (#Heb 11:27) and entreats him to hear his prayer and listen to his crying: of tribulation, for he describes himself as enduring affliction, and unwilling to lose the countenance of the Lord in his time of his trouble: of anxious hope, for he seems to expect, in the midst of his groaning, that his prayers, like those of Cornelius, will "go up for a memorial before God" who will hear him, "and that right soon." Charles Oxenden, in "Sermons on the Seven Penitential Psalms,"


er. 1-2. Note, David sent his prayer as a sacred ambassador to God.  Now there are four things requisite to make an embassy prosperous. The ambassador must be regarded with favourable eye: he must be heard with a ready ear: he must speedily return when his demands are conceded. These four things David as a suppliant asks from God his King. Le Blanc.


Ps 102:17  He will regard the prayer of the destitute, and not despise their prayer.

Ver. 17. He will regard the prayer of the destitute, &c.] Of the destitute of human help and support, protection and defence; as the church in the wilderness; of the "poor", as the Syriac and Arabic versions, both in spirit and in purse; of the "humble", as the Septuagint and Vulgate Latin: the word {c} signifies a low shrub or plant; it is rendered, the heath in the wilderness,” [JOHN GILL.].

“And not despise their prayer. When great kings are building their palaces it is not reasonable to expect them to turn aside and listen to every beggar who pleads with them, yet when the Lord builds up Zion, and appears in his robes of glory, he makes a point of listening to every petition of the poor and needy. He will not treat their pleas with contempt; he will incline his ear to hear, his heart to consider, and his hand to help.” [SPUR

Ver. 17. He will regard the prayer of the destitute, etc. The persons are here called "the destitute." The Hebrew word which is here translated "destitute" doth properly signify myrica, a low shrub, humiles myrica, low shrubs that grow in wildernesses, some think they were juniper shrubs, some a kind of wild tamaris, but a base wild shrub that grew nowhere but in a desolate forlorn place; and sometimes the word in the text is used to signify the deserts of Arabia, the sandy desert place of Arabia, which was a miserable wilderness. Now when this word is applied to men, it always means such as were forsaken men, despised men; such men as are stripped of all that is comfortable to them: either they never had children, or else their children are taken away from them, and all comforts banished, and themselves left utterly forlorn, like the barren heath ih a desolate howling wilderness. These are the people of whom my text speaks, that the Lord will regard the prayer of "the destitute;" and this was now the state of the Church of God when they offered up this prayer, and yet by faith did foretell that God would grant such a glorious answer...

This is also a lesson of singular comfort to every afflicted soul, to assure them their prayers and supplications are tenderly regarded before God.

thou hast a faithful promise from him to be rewarded: he will regard the prayer of the destitute. Stephen Marshall, in a Sermon entitled "The Strong Helper," 1645.



Ps 109:4  For my love they are my adversaries: but I give myself unto prayer.

Ver. 4. (first clause). None prove worse enemies than those that have received the greatest kindnesses, when once they turn unkind. As the sharpest vinegar is made of the purest wine, and pleasant meats turn to the bitterest humours in the stomach; so the highest love bestowed upon friends, being ill digested or corrupt, turns to the most unfriendly hatred, proximorum odia sunt acerrima. --Abraham Wright.

“Ver. 4. For my love they are my adversaries; that's an ill requital; but how did David requite them? We may take his own word for it; he tells us how, "But I give myself unto prayer"; yea, he seemed a man wholly given unto prayer. The elegant conciseness of the Hebrew is, "But I prayer"” [SPUR

Doubtless he prayed and prayed much for himself; he prayed also for them. We may understand these words, "I give myself unto prayer", two ways. First I pray against their plots and evil dealings with me (prayer was David's best strength always against his enemies), yet that was not all.  But, secondly, "I give myself unto prayer", that the Lord would pardon their sin, and turn their hearts, when they are doing me mischief; or, though they have done me mischief, I am wishing them the best good.  David (in another place) showed what a spirit of charity he was clothed with, when no reproof could hinder him from praying for others, #Ps 141:5. --Joseph Caryl.


Ver. 4. The translator of the Syriac version has inserted in #Ps 109:4 [Arabic] "and I have prayed for them", as if he had copied them from the words of our Lord in #Mt 5:44, where in the Syriac version of the New Testament we have exactly the same construction. It is in keeping with the inscription of the Psalm, which applies it directly to Christ. It would seem as if the Translator understood this verse of the crucifixion and of the Redeemer's prayer for his murderers, or as if the only way to understand the elliptical language of the Psalmist was from the teaching and example of our Lord. --E.T. Gibson, of Crayford.

“But I give myself unto prayer; or "I am a man of prayer" {y}; as Aben Ezra and Kimchi supply it;” [JOHN GILL.]. {y} hlpt ynaw "et ego vir orationis", Pagninus, Gejerus.

Ver. 4. A Christian is all over prayer: he prays at rising, at lying down, and as he walks: like a prime favourite at court, who has the key to the privy stairs, and can wake his prince by night. --Augustus Montague Toplady, 1740-1778.


Ps 109:7  When he is tried, let him come forth guilty; let his prayer be counted as sin!

“And let his prayer become sin, let it be fruitless and in vain; and so far from being heard, let it he treated as an abomination; let it be considered as an aggravation of his crime, as Haman's was, #Est 7:7,8, let his prayer being without faith in the blood of Christ, be reckoned sinful, as it was; let his cries, and tears, and repentance issue in desperation, and that in sin, as it did in destroying himself, #Mt 27:5.” [JOHN GILL.].

Ver. 7. Let his prayer become sin. As the clamours of a condemned malefactor, not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, "Lord, Lord, open unto us." --Matthew Henry.

Ver. 7. Let his prayer become sin. Kimchi in his annotations thus explains these words: i.e., "let it be without effect, so that he does not get what he asks for; let him not hit the mark at which he aims": for ajx sometimes has the meaning to miss. --Wolfgang Musculus.

Ver. 7. Let his prayer become sin. The prayer of the hypocrite is sin formally, and it is sin in the effect, that is, instead of getting any good by it, he gets hurt, and the Lord instead of helping him because he prays, punishes him because of the sinfulness of his prayers. Thus his prayer becomes sin to him, because he receives no more respect from God when he prays than when he sins. And sin doth not only mingle with his prayer (as it doth with the prayers of the holiest), but his prayer is nothing else but a mixture or mingle mangle (as we speak) of many sins. --Joseph Caryl.

Ver. 7-19. These and the following verses, although they contain terrible imprecations, will become less dreadful if we understand them as spoken concerning men pertinaciously cleaving to their vices, against whom only has God threatened punishments; not against those who repent with all their heart, and become thoroughly changed in life. --John Le Clerc.


Ps 141:2  Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

“Ver. 2. Let my prayer be set forth before thee [as] incense, &c.] Which was offered every morning on the altar of incense, at which time the people were praying, #Ex 30:1,7,8 Lu 1:10; and was an emblem of it, even of pure, holy, and fervent prayer;” [JOHN GILL.].

Ver. 2. Let my prayer be set forth before thee [as] incense, &c.] Which was offered every morning on the altar of incense, at which time the people were praying, #Ex 30:1,7,8 Lu 1:10; and was an emblem of it, even of pure, holy, and fervent prayer; which being offered on the altar Christ, which sanctifies every gift, and by him the High Priest; through whom every sacrifice is acceptable unto God; and through whose blood and righteousness, and the sweet incense of his mediation and intercession, it becomes fragrant and a sweet odour to the Lord; and being directed to him, it goes upwards, is regarded by him, and continues before him as sweet incense; which is what the psalmist prays for; see #Mal 1:11 Re 8:3,4;


 [and] the lifting up of my hands as the evening sacrifice; the burnt sacrifice of the evening, according to Ben Melech, the lamb slain every evening; or else the minchah, as the word is; the meat, or rather the bread offering made of fine flour, with oil and frankincense on it, which went along with the former, #Ex 29:38-41; and so the Targum,


 ``as the sweet gift offered in the evening.''


 This only is mentioned, as being put for both the morning and the evening sacrifice; or because the incense was offered in the morning, from which it is distinguished: or it may be, as Kimchi thinks, this psalm was composed in the evening; and so the inscription in the Syriac version is,


 ``a psalm of David, when he meditated the evening service.''


 Or because this was the last sacrifice of the day; there was no other after it, as Aben Ezra observes; and the most acceptable; to which may be added, that this was the hour for prayer, #Ac 3:1 10:3. Wherefore "lifting up of [the] hands" was a prayer gesture, and a very ancient one both among Jews and Gentiles {x}; Aristotle {y} says, all men, when we pray, lift up our hands to heaven; and it is put for that itself, #1Ti 2:8; and is desired to be, like that, acceptable unto God; as it is when the heart is lifted up with the hands, and prayer is made in the name and faith of Christ.


 {x} Vid. Barthii Animadv. in Claudian. ad Rufin. l. 2. v. 205.

 {y} De Mundo, c. 6. Vid. Plutarch. in Vita Camilli. "Sustulit ad sidera palmas", Virgil. Aeneid. 2. so Ovid. Fasti, l. 3.” [JOHN GILL.].

“Ver. 2. Let my prayer be set forth before thee as incense. As incense is carefully prepared, kindled with holy fire, and devoutly presented unto God, so let my prayer be.” [JOHN GILL.].

Ver. 2. Let my prayer be set forth before thee. Margin, directed. The Hebrew word means to fit; to establish; to make firm.  The Psalmist desires that his prayer should not be like that which is feeble, languishing, easily dissipated; but that it should be like that which is firm and secure. --Albert Barnes.

Ver. 2. Let my prayer be set forth before thee as incense. Literally, Let my prayer, incense, be set in order before Thee, -- implying that prayer was in the reality what incense was in the symbol ... Passing to New Testament Scripture, though still only to that portion which refers to Old Testament times, we are told of the people without being engaged in player, while Zacharias was offering incense within the Sanctuary (#Lu 1:10); they were in spirit going along with the priestly service. And in the book of Revelation the prayers of saints are once and again identified with the offering of incense on the golden altar before the throne. #Re 5:8 8:3-4. --Patrick Fairbairn, in "The Typology of Scripture."

Ver. 2. Set forth. Prayer is knowing work, believing work, thinking work, searching work, humbling work, and nothing worth if heart and hand do not join in it. --Thomas Adam, 1701-1784.

Ver. 2. As incense. That in general by incense prayer is signified, the Scripture expressly testifieth. And there is a fourfold resemblance between them: 1. In that it was beaten and pounded before it was used. So doth acceptable prayer proceed from a broken and contrite heart: #Ps 51:17. 2. It was of no use until fire was put under it, and that taken from the altar. Nor is that prayer of any virtue or efficacy which is no[ kindled by the fire from above, the Holy Spirit of God, which we have from our altar, Christ Jesus.  3. It naturally ascended upwards towards heaven, as all offerings in the Hebrew are called twl[, "ascensions", uprisings. And this is the design of prayer, to ascend unto the throne of God: "I will direct unto thee, and will look up"; that is, pray: #Ps 5:3.

It yielded a sweet savour; which was one end of it in temple services, wherein there was so much burning of flesh and blood. So doth prayer yield a sweet savour unto God; a savour of rest, wherein he is well pleased. --John Owen.

1.      er. 2. In the gorgeous ceremonial worship of the Hebrews, none of the senses were excluded from taking part in the service ... The sense of smell occupied, perhaps, the most prominent place; for the acceptance of the worship was always indicated by a symbol borrowed from this sense: "The Lord smelled a sweet savour." The prayer of the people ascended as incense, and the lifting up of their hands as the evening sacrifice. The offering of incense formed the essential part of the religious service. The altar of incense occupied one of the most conspicuous and honoured positions in the tabernacle and temple ... On this altar a censer full of incense poured forth its fragrant clouds every morning and evening; and yearly, as the day of atonement came round, when the high priest entered the holy of holies, he filled a censer with live coals from the sacred fire on the altar of burnt offerings, and bore it into the sanctuary, where lie threw upon the burning coals the "sweet incense beaten small", which lie had brought in his hand. Without this smoking censer lie was forbidden, on pain of death, to enter into the awful shrine of Jehovah.  Notwithstanding the washing of his flesh, and the linen garments with which he was clothed, tie dare not enter the holiest of all with the blood of atonement, unless he could personally shelter himself under a cloud of incense.

2.      … It has been supposed by some writers that incense was invented for the purpose of concealing or neutralizing the noxious effluvia caused by the number of beasts slaughtered every day in the sanctuary. Other writers have attached a mystical import to it, and believed that it was a symbol of the breath of the world arising in praise to the Creator, the four ingredients of which it was composed representing the four elements. While a third class, looking upon the tabernacle as the palace of God, the theocratic King of Israel, and the ark of the covenant as his throne, regarded the incense as merely corresponding to the perfume so lavishly employed about the person and appointments of an Oriental monarch. It may doubtless have been intended primarily to serve these purposes and convey these meanings, but it derived its chief importance in connection with the ceremonial observances of the Mosaic ritual from the fact of its being the great symbol of prayer. It was offered at the time when the people were in the posture and act of devotion; and their prayers were supposed to be presented to God by the priest, and to ascend to him in the smoke and odour of that fragrant offering.  Scripture is full of allusions to it, understood in this beautiful symbolical sense.  Acceptable, prevailing prayer was a sweet smelling savour to the Lord; and prayer that was unlawful, or hypocritical, or unprofitable, was rejected with disgust by the organ of smell.

   The altar of incense stood in the closest connection with the altar of burnt offerings. The blood of the sin offering was sprinkled on the horns of both on the great day of annual atonement. Morning and evening, as soon as the sacrifice was offered, the censer poured forth its fragrant contents, so that the perpetual incense within ascended simultaneously with the perpetual burnt offering outside.  Without the live coals from off the sacrificial altar, the sacred incense could not be kindled; and without the incense previously filling the holy place, the blood of atonement from the altar of burnt offering could not be sprinkled on the mercy seat. Beautiful and expressive type of the perfect sacrifice and the all prevailing intercession of Jesus -- of intercession founded upon atonement, of atonement preceded and followed by intercession! Beautiful and expressive type, too, of the prayers of believers kindled by the altar fire of Christ's sacrifice, and perfumed by his merits! --Hugh Macmillan, in "The Ministry of Nature", 1871.


Ps 141:5 ¶ Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.

“#5-10 We should be ready to welcome the rebuke of our heavenly Father, and also the reproof of our brethren. It shall not break my head, if it may but help to break my heart: we must show that we take it kindly.” [MATTHEW HENRY.].

Ver. 5. Let the righteous smite me, The word slh is seldom used in Scripture but to signify a severe stroke which shakes the subject smitten, and causeth it to tremble; see #Pr 23:35 1Sa 14:16 #Ps 74:6; and it is used for the stroke of the hammer on the anvil in fashioning of the iron (#Isa 41:7).  Wherefore the word dsx following may be taken adverbially, as a lenitive of that severity which this word imports: "Let him smite me, but" leniter, benigne, misericorditer, "gently, kindly, friendly, mercifully": and so some translations read the words, "Let the righteous smite me friendly, or kindly." --John Owen.


Ps 142:1 ¶ <<Maschil of David; A Prayer when he was in the cave.>> I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.

Title. He calls this prayer Maschil, "a psalm of instruction", because of the good lessons he had himself learned in the cave, learned on his knees, and so learned that he desired to teach others. --Matthew Henry.

“There can be no situation so distressing or dangerous, in which faith will not get comfort from God by prayer. We are apt to show our troubles too much to ourselves, poring upon them, which does us no service; whereas, by showing them to God, we might cast the cares upon him who careth for us, and thereby ease ourselves. Nor should we allow any complaint to ourselves or others, which we cannot make to God.” [MATTHEW HENRY.].


Ps 143:1 ¶ <<A Psalm of David.>> Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness.

#1-6 We have no righteousness of our own to plead, therefore must plead God's righteousness, and the word of promise which he has freely given us, and caused us to hope in. [MATTHEW HENRY.].

Ver. 1. Hear my prayer. ... give ear to my supplications... answer me. He doth here three times repeat his camest desire to be heard, as in fifth psalm four times he doubles and ingeminateth this same suit to be heard. ...  When he doubles his request of hearing, he would have God hear with both his ears, that is, most attentively and readily: so instant is a mind that he desireth the prayer he putteth up to be remembered, as was said the angel to the centurion: "Thy prayer and almsdeeds are come up God": #Ac 10:4. --Archibald Symson.


Pr 15:8 ¶ The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

“Ver. 8. The sacrifice of the wicked [is] an abomination to the Lord, &c.] Even those sacrifices which were of divine appointment under the former dispensation, when offered by wicked men, without faith in Christ, without any sense of sin, repentance for it, and reformation from it; when these were used as a cloak for sin, under which they sheltered and satisfied themselves, and went on in sin; when they brought them "with a wicked mind", as in #Pr 21:27; when either what they brought were not according to the law, the lame and the blind; or were not their own, but robbery for burnt sacrifice; or supposing that these would atone for their sins of themselves; when either of these, or all this, was the case, it was an abomination to the Lord; see #Isa 1:11-15 61:8 66:3.” [JOHN GILL.].

Verse 8. The sacrifice of the wicked is an abomination — Even the most sedulous attendance on the ordinances of God, and performance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.

The prayer of the upright is his delight. — What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, “He loveth him that followeth after righteousness.”” [ADAM CLARKE.].

If we begin to shuffle and shift, we shall be left to shift for ourselves. Are we acting in a straight line and thus following out the Lord’s revealed will? Then let us pray much and pray in faith. If our prayer is God’s delight, let us not stint Him in that which gives Him pleasure.” [SPURGEON].


Pr 15:29 ¶ The LORD is far from the wicked: but he heareth the prayer of the righteous.

Verse 29. The Lord is far from the wicked — He is neither near to hear, nor near to help.” [ADAM CLARKE.].

Pr 28:9 ¶ He that turneth away his ear from hearing the law, even his prayer shall be abomination.

Verse 9. He that turneth away his ear from hearing the law — Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master’s will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.” [ADAM CLARKE.].



Verse 8. The sacrifice of the wicked is an abomination — Even the most sedulous attendance on the ordinances of God, and performance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.

The prayer of the upright is his delight. — What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, “He loveth him that followeth after righteousness.”” [ADAM CLARKE.].


Pr 15:29 ¶ The LORD is far from the wicked: but he heareth the prayer of the righteous.

Verse 29. The Lord is far from the wicked — He is neither near to hear, nor near to help.” [ADAM CLARKE.].


Pr 28:9 ¶ He that turneth away his ear from hearing the law, even his prayer shall be abomination.

Verse 9. He that turneth away his ear from hearing the law — Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master’s will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.” [ADAM CLARKE.].


Isa 26:16  LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.

" 16. visited --sought.


 poured out--(# Ps 62:8), as a vessel emptying out all its contents.


 prayer --literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare#Jer 13:17 De 8:16)." [JFB].



Isa 37:4  It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.


Isa 38:5  Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.


Isa 56:7  Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.


Jer 7:16 ¶ Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.

Verse 16. Therefore pray not thou for this people— They have filled up the measure of their iniquity, and they must become examples of my justice. How terrible must the state of that place be, where God refuses to pour out the spirit of supplication on his ministers and people in its behalf!” [ADAM CLARKE.].


Jer 11:14  Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.

Verse 14. Therefore pray not thou for this people— I am determined to

give them up into the hands of their enemies; I will neither hear thy

intercession, nor regard their prayers. Their measure is full.” [ADAM CLARKE.].



La 3:8  Also when I cry and shout, he shutteth out my prayer.

" 8. shutteth out --image from a door shutting out any entrance (#Job 30:20)" [JFB].

" This is a great temptation for the godly when they do not see the fruit of their prayers and causes them to

         think that they are not heard, which thing God uses so that they might pray more earnestly and often." GENEVA].


La 3:44  Thou hast covered thyself with a cloud, that our prayer should not pass through.

" 44. (#La 3:8). The "cloud" is our sins, and God's wrath because of them(#Isa 44:22 59:2)." [JFB].

" Ver. 44. Thou hast covered thyself with a cloud, &c.] With wrath and anger, as a cloud; he wrapped up himself in thick darkness, so as not to be seen or come at: sin, when it appears not pardoned, is as a cloud between God and his people; and this causes him to show his anger and displeasure; which is the cloud about him, Or the hiding of his face." [JOHN GILL].



Da 9:3  And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

Verse 3. I set my face-to seek by prayer— He found that the time of the promised deliverance could not be at any great distance; and as he saw nothing that indicated a speedy termination of their oppressive captivity, he was very much afflicted, and earnestly besought God to put a speedy end to it; and how earnestly he seeks, his own words show. He prayed, he supplicated, he fasted, he put sackcloth upon his body, and he put ashes upon his head. He uses that kind of prayer prescribed by Solomon in his prayer at the dedication of the temple. See 1 Kings 8:47, 48.” [ADAM CLARKE.].


Da 9:17  Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.

As God looks upon the bow, that he may remember the

covenant, so should we, that we may be mindful of the covenant with faith

and thankfulness. Without revelation this gracious assurance could not be

known; and without faith it can be of no use to us; and thus it is as to the

still greater dangers to which all are exposed, and as to the new covenant

with its blessings.” [MATTHEW HENRY].


Da 9:21  Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.

Verse 21. The man Gabriel— Or the angel Gabriel, who had appeared to me as a man. Ťya ish is the same here as person-the person Gabriel. Being caused to fly swiftly— God hears with delight such earnest, humble, urgent prayers; and sends the speediest answer. Gabriel himself was ordered on this occasion to make more than usual speed.” [ADAM CLARKE.].


Jon 2:7  When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.

My prayer came in unto thee— Here prayer is personified, and is

represented as a messenger going from the distressed, and entering into the

temple of God, and standing before him. This is a very fine and delicate

image. This clause is one of those which I suppose the prophet to have

added when he penned this prayer.” [ADAM CLARKE.].




Hab 3:1 ¶ A prayer of Habakkuk the prophet upon Shigionoth.

“which sense is favoured by the Targum,


 ``a prayer which Habakkuk the prophet prayed, when it was revealed unto him concerning the length (of time) which (God) gave to the wicked; that, if they would return to the law with a perfect heart, they should be forgiven all the sins which they had committed before him as ignorance:''


 but there does not appear throughout the whole prayer one single petition for the pardon of any sin at all.” [JOHN GILL.].



[ii]  rab {rab}


 contracted from 07231; TWOT - 2099a,2099b


 AV - many 190, great 118, much 36, captain 24, more 12, long 10,

      enough 9, multitude 7, mighty 5, greater 4, greatly 3, misc 40; 458



 1) much, many, great

 1a) much

 1b) many

 1c) abounding in

 1d) more numerous than

 1e) abundant, enough

 1f) great

 1g) strong

 1h) greater than adv

 1i) much, exceedingly n m

[iii] RSV has “cry”. Ver 6. Supplications ytwnwxt, deprecations. The Psalmist forms a peculiar Hebrew word, feminine plural, not found elsewhere, to convey more impressively the idea of suppliant weakness. --A.R. Fausset.

qowl {kole} or qol {kole}


 from an unused root meaning to call aloud; TWOT - 1998a,2028b; n m


 AV - voice 383, noise 49, sound 39, thunder 10, proclamation + 05674 4,

      send out + 05414 2, thunderings 2, fame 1, misc 16; 506


 1) voice, sound, noise

 1a) voice

 1b) sound (of instrument)

 2) lightness, frivolity

[iv] w[m maon; but instead

of this several MSS. have zw[m maoz, “place of defense,” or “refuge,”

which is the reading of the Vulgate, Septuagint, Arabic, and Anglo-Saxon. Ever since thy covenant with Abraham thou hast been the Resting-place, Refuge, and Defence of thy people Israel. Thy mercy has been lengthened out from generation to generation. [adam clarke].

[v] as the word {f} signifies, with shame and sorrow for it; almost overset with, and ready to faint and sink under, afflictions, which like waves and billows roll over him; and at the same time is attended with much darkness and unbelieving frames of soul: "and poureth out his complaint before the Lord"; [JOHN GILL.].