8<\/strong>. According to the rendering of the A.V., retained by the R.V., this verse expresses the Psalmist’s confidence that he will soon again experience the favour of God, and give Him thanks for His goodness. But it is equally possible to render<\/p>\n In the day-time Jehovah used to give his lovingkindness charge concerning me,<\/p>\n And in the night his song was with me,<\/p>\n Even prayer unto the God of my life.<\/p>\n This rendering gives the best connexion of thought. The verse is a retrospect like Psa 42:4<\/em><\/span>, and is a further explanation of the ‘remembering God’ of which he speaks in Psa 42:6<\/em><\/span>. He contrasts the present, in which tears are his constant food ( Psa 42:3<\/em><\/span>) and God’s indignation seems to be let loose upon him, with the past, in which God’s lovingkindness constantly watched over him, and glad songs of praise to Him were his constant companions. In the day-time<\/em> and in the night<\/em>, though divided between the two lines for rhythmical reasons, are to be connected together (= continually<\/em>), and taken as referring equally to both clauses. Cp. Psa 92:2<\/span>. God’s lovingkindness, like His light and truth in Psa 43:3<\/span>, is almost personified as the Psalmist’s guardian angel.<\/p>\n Prayer<\/em> denotes any form of communion with God here predominantly thanksgiving. Cp. 1Sa 2:1<\/span>; Hab 3:1<\/span>.<\/p>\n With the beautiful phrase the God of my life<\/em> cp. Psa 66:9<\/span>; and Sir 23:1 ; Sir 23:4 , “O Lord, Father and Master” ( ) of mylife”: “Father and God of my life.”<\/p>\n The Lord<\/em> ] Contrary to the general rule in Book ii ( Introd<\/em>. p. lv.) the name Jehovah has been retained here; unless it is the insertion or alteration of a later editor.<\/p>\n Yet the Lord will command his loving-kindness in the daytime – <\/B>literally, By day the Lord will command his mercy; that is, he will so order or direct his mercy or his favor. The word daytime here refers evidently to prosperity; and the expectation of the psalmist was that a time of prosperity would return; that he might hope for better days; that the loving-kindness of God would again be manifested to him. He did not wholly despair. He expected to see better times (compare the notes at Psa 42:5<\/span>); and, in view of this, and in the confident assurance of it, he says in the subsequent part of the verse that even in the night – the season of calamity – his song should be unto God, and he would praise Him. Some, however, as DeWette, have understood the words daytime and night as synonymous with day and night; that is, at all times; implying an assurance that God would always show his loving-kindness. But it seems to me that the above is the most correct interpretation.<\/P> And in the night his song shall be with me – <\/B>I will praise him, even in the dark night of calamity and sorrow. God will even then give me such views of himself, and such manifest consolations, that my heart will be full of gratitude, and my lips will utter praise. See the notes at Job 35:10<\/span>; compare Act 16:25<\/span>.<\/P> And my prayer unto the God of my life – <\/B>To God, who has given me life, and who preserves my life. The meaning is, that in the dark night of sorrow and trouble he would not cease to call on God. Feeling that he had given life, and that he was able to sustain and to defend life, he would go to him and supplicate his mercy. He would not allow affliction to drive him from God, but it should lead him the more earnestly and fervently to implore his aid. Afflictions, Gods apparently severe dealings, which it might be supposed would have a tendency to turn people from God, are the very means of leading them to him.<\/P> <\/p>\n Psa 42:8<\/span><\/p>\n Yet the Lord will command His lovingkindness in the daytime, and in the night His song shall be with me.<\/em><\/p>\n <\/em><\/p>\n The changes of life and their comforts in God<\/strong><\/p>\n Psa 43:1-5<\/span>, have so close a connection that they must be regarded as one. From external and internal evidence, they belong to David, and to that part of his life when he was fleeing from the face of Absalom his son. It was the Gethsemane of David, and in and up through his heart was throbbing the spiritual life of the Lord Jesus. It is wonderful when we open these ancient books to find the identity of human life. We feel the beatings of the same heart and see the tears which are common to us all.<\/p>\n Gods carriage unto David, and Davids carriage again unto God<\/strong><\/p>\n 1. <\/strong>The nature of it.<\/p>\n (1)<\/strong> Lovingkindness. There is a common end ordinary kindness which God shows to all sorts of men, upon whom He causes His sun to shine and His rain to fall: but He is peculiar in His favours towards His people, and bears special lovingkindness to them of all others besides (Psa 25:10<\/span>). Now, this peculiar lovingkindness is that which David here speaks of (Eph 1:4-5<\/span>). This is the kindness and love of God our Saviour, which does in time appear unto us, as it is (Tit 3:4<\/span>). And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general spring and fountain and source of all the rest. David in his present condition of distress was now in the depths; deep calleth unto deep, etc. But yet he does promise to himself an experience of Gods favour: Yet the Lord will command His lovingkindness, etc.; that is, He will do somewhat which may help me in this my affliction, as a fruit of His lovingkindness towards me. We should be careful to have good thoughts of God in the worst conditions that can happen unto us, and be well persuaded of His favour towards us, as well as we can; not to say, when any evil befalls us, it will always be thus, it will never be otherwise. No, but there will a change come, when God sees fitting and most expedient for us. God hath a spring of lovingkindness in Him, and this it will stream itself forth in answerable expressions from:Him, and that suitable to our occasions, and the conditions in which we are. If we be such as belong to Him, we may assure ourselves of so much from Him, and He will not be wanting to us in it; He never fails those that wait upon Him.<\/p>\n (2)<\/strong> By His song we may understand those comfortable expressions of Gods lovingkindness to Davids soul which caused him even to sing for joy (Psa 32:7<\/span>; Act 16:25<\/span>). It is a thing which cannot be expressed, the great comfort which the people of God find and feel oftentimes from Him at such times as the world looks upon them as in a miserable condition, while He does secretly whisper to their souls many sweet and gracious intimations.<\/p>\n (a) <\/strong>His acceptance of their persons, and of that favour in which they are with Him (Dan 9:23<\/span>).<\/p>\n (b) <\/strong>His observations of their condition and the affliction under which they are; He does hint, also, that unto them (Exo 3:7<\/span>).<\/p>\n (c) <\/strong>Hope of freedom and deliverance.<\/p>\n 2. <\/strong>The conveyance of it.<\/p>\n (1)<\/strong> While it is said here that God will command:His lovingkindness, there are divers things which are implied in this expression; but that which seems principally to be intended is, the efficacy of it; He will command it, therefore it shall take effect.<\/p>\n (2)<\/strong> The second is, Shall be with me; which does denote the promptness and readiness of it at hand: When trouble is near to afflict, comfort shall then be near to support, and to uphold against trouble (Psa 46:1<\/span>). Because God Himself is with us, therefore His songs shall be with us also, as coming from Him.<\/p>\n 3. <\/strong>The time and season. In the daytime, and in the night. These two divide our whole time, day and night, and they do both of them still tender us somewhat of Gods goodness; His lovingkindness in the daytime; His song in the night; the one as the time for the performance, the other as the time for considering and meditating upon it.<\/p>\n (1)<\/strong> The businesses of the day are commonly of two sorts, our employments and our refreshments, and in either of these do we partake of the lovingkindness of the Lord.<\/p>\n (a) <\/strong>First, in our employments, by way of assistance, as He does enable us to the performance of them; and by way of success, as He does give a blessing and efficacy to them.<\/p>\n (b) <\/strong>So likewise as to our refreshments, it is He which puts a comfort into them, without which they could not be so refreshing and comfortable unto us.<\/p>\n (2)<\/strong> The night is a time of horror and dreadfulness and fear; yea, but then have the servants of God His songs with them; and He refreshes them with gracious intimations when they lie awake in the night. Look, as that is the time wherein conscience is most stirring, so then, also, are there sweetest impartments and communications of the comforts of God to those also who have communion with Him.<\/p>\n 1. <\/strong>A duty. David knows that God will do thus and thus for him, that He will command His lovingkindness, etc., but yet he will not neglect prayer notwithstanding, but makes use of that as a means which God hath sanctified for the obtaining of favour from Him. God (says he) will do this and this for me, but I will pray to Him for the accomplishment of it.<\/p>\n 2. <\/strong>A privilege. David speaks of it here triumphantly, as he did of all the rest, and mentions it as a great relief to him in his present distress. There are two ways in respect whereof prayer is very comfortable, and a very great advantage to Gods servants, which make conscience of it: first, in the act and performance; and, secondly, in the issue and effect. (Thomas Herren, D. D.<\/em>)<\/p>\n<\/p>\n Blessings by day, songs in the night<\/strong><\/p>\n 1. <\/strong>Night and day should exhibit nothing but seasons for songs. In the best condition there is something over which we may murmur; in the worst something over which we may be thankful. Religion always ministers to hope.<\/p>\n 2. <\/strong>Amid outward trials the Christian may calculate on inward peace.<\/p>\n (1)<\/strong> Because of the lovingkindness of God. God commands this to rest on the faithful. There is no authority to countermand His decree.<\/p>\n (2)<\/strong> Because He is the God of our life.<\/p>\n (3)<\/strong> Because God has promised to bless.<\/p>\n (4)<\/strong> Because personal experience proves that in the past there have been marvellous interventions of God. The remembrance of Gods mercies strengthens faith. I will remember thee from the land of Jordan.<\/p>\n 1. <\/strong>To the duty of praise. This is great part of the employ-meet of heaven. It should begin here.<\/p>\n 2. <\/strong>To renewed prayer. If we are to have true happiness it must be from God, our God, who shall command it. (Homiletic Magazine.<\/em>)<\/p>\n<\/p>\n The song and the prayer<\/strong><\/p>\n Here <\/em>this great pleader is in deep distress, both in body and soul. He feels overwhelmed and broken down; and he pathetically explains, in jerky sentences, as though he really were in trouble, he explains to God what is the matter. And then all at once there comes a gleam of hope, and he begins instantly, just as if by the invisible touch of another hand and another power outside himself. As that gleam of hope comes, he begins to blend prayer and praise together, and says, I will sing, sing in the night, in the quiet and silent darkness I will sing. Some time ago, during a monsoon, when we were steaming down the Indian Ocean on our way to Australia, the clouds and atmosphere were thick. Sometimes it rained in torrents, and sometimes there was a kind of indescribable mist that wetted the ship and everything and everybody there. And then all at once, as by the strange magic of nature, there would come an aperture in the cloud; and just on one spot, and not so long as the area of this chapel, it seemed to me, just on one spot the sun would shine on the troubled and turbid waters. And everybody rushed on deck the moment that the sun thus glistened, and they got to the spot where they could see it best. And we all of us, with a kind of strange joy, hailed that gleam, that flash of sunlight on the sea. And it seemed to have taken us at once into a new world. And here in this psalm, amid all the storm, did you hear it pelt, as I read it? Here is David talking to God, and Davids soul is disquieted. And then all at once there is a gleam, yea, despite it all, and in the teeth of it all, And 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.<\/p>\n Verse 8<\/span>. The Lord will command<\/B><\/I>] 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<\/I> with prayer<\/I> for a continuance of his mercy, and for power to make the best use of these visitations.<\/P> <\/p>\n Will command<\/B> i.e. will effectually procure or confer upon me, as this verb is used, Lev 25:21<\/span>; Psa 7:6<\/span>, &c. The verb is future, but some render it by the time past, <\/P> the Lord hath commanded; <\/B>making this rehearsal of his former experiences of Gods goodness his argument to support himself, and to prevail with God in prayer; which may seem to suit best with the foregoing and following verses. But we must remember that Davids hopes and fears were strangely mixed, and his expressions of them are commonly interwoven in the same Psalm, and sometimes in one and the same verse, as it is here, Psa 42:5<\/span>,11<\/span>. And therefore there is no necessity of departing from the proper signification of the verb. <\/P> His loving-kindness, <\/B>i.e. his blessings, the effects of his loving-kindness, which God is oft said to command, as Deu 28:8<\/span>; Psa 133:3<\/span>. <\/P> And in the night; <\/B>both day and night, i.e. continually. <\/P> His song shall be with me, <\/B>i.e. I shall have constant matter of singing and praising God for his loving-kindness. <\/P> My prayer shall be unto the God; <\/B>and therefore I will boldly and believingly direct my prayers to him, of whose readiness to hear and help me I have had such ample experience. <\/P> The God of my life; <\/B>the giver and preserver of my life from time to time. <\/P> <\/p>\n 8.<\/B> Still he relies on asconstant a flow of divine mercy which will elicit his praise andencourage his prayer to God.<\/P><\/p>\n [Yet] the Lord will command his lovingkindness in the daytime<\/strong>,…. Which is a tender affection in God towards his people, springs from his sovereign will and pleasure, is from everlasting, is ever the same, never removes from them, and is better than life; the effects of which are all spiritual blessings, grace, and glory: and this the Lord “commands” when he sends it forth with power, makes a clear manifestation and home application of it to them; when he commands his covenant, or bestows covenant blessings on them; when he commands his strength, or gives them strength to bear up under afflictions; when he commands deliverances for Jacob, or works salvation for them; and when he commands blessings temporal and spiritual on them, especially life for evermore: see Ps 111:9<\/span>; and this is done in “the daytime”; either, as some interpret it, in a fit and seasonable time, in God’s appointed time, who has his set time to favour his people, and show his lovingkindness to them; or openly and publicly, so as themselves and others may see the salvation of the Lord; or continually; for mercy, goodness, and lovingkindness, follow them all the days of their lives; yea, are from everlasting to everlasting: and these words may be read either in the past tense, as some do, “yet the Lord hath commanded” m, c. and so respect what had been, and relate to the former experiences and manifestations of the love of God, with which the psalmist encourages himself under his present afflictions or in the future, as in our version; and so they are an expression of faith as to what would be hereafter, that the Lord would appear again, and show him his face and favour;<\/p>\n and in the night his song [shall be] with me<\/strong>; signifying hereby, that he strongly believed he should have occasion of singing praise to God in the night season, though he was now in such mournful circumstances: he calls it “his song”; that is, the Lord’s song; because the matter of it are his lovingkindness, and the blessings springing from it; because the Lord himself is the subject of it; his perfections, his works, his salvation and glory; and because he gives songs in the night, and puts them into the mouths of his people; see Isa 12:2<\/span>; and the psalmist says it would be with him, in his heart, and in his mouth, and be his constant companion wherever he was, lying down, or rising up; and that “in the night”; either figuratively understood of affliction and distress, out of which he would be delivered, and so be compassed about with songs of deliverance; or literally, it being a time of leisure to call to mind the salvation and mercies of the day, and be thankful for them; see Ps 77:6<\/span>;<\/p>\n [and] my prayer unto the God of my life<\/strong>: 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. The prayer of the psalmist follows.<\/p>\n m “praecepit”, Tigurine version; “mandavit”, Hammond; so Aben Ezra and others.<\/p>\n 8. Jehovah will command his loving-kindness by day The verb here used is of the future tense; but I do not deny that, according to the Hebrew idiom, it might be rendered in the past tense, as some do who think that David here enumerates the benefits which he had formerly received from God, in order by contrast to add greater force to the complaint which he makes of his present sad and miserable condition; as if he had said, How comes it to pass that God, who formerly manifested so much kindness towards me, having as it were changed his mind, now deals towards me with great severity? But as there is no sufficient reason for changing the tense of the verb, and as the other interpretation seems more in accordance with the scope of the text, let us adhere to it. I do not, indeed, positively deny, that for the strengthening of his faith, David calls to memory the benefits which he had already experienced from God; but I think that he here promises himself deliverance in future, though it be as yet hidden from him. I have, therefore, no desire to raise any discussion regarding the verb, whether it should be taken in the future or in the past tense, provided only it be fully admitted that the argument of David is to this effect: Why should I not expect that God will be merciful to me, so that in the day-time his loving-kindness may be manifested towards me, and by night upon my bed a song of joy be with me? He, no doubt, places this ground of comfort in opposition to the sorrow which he might well apprehend from the dreadful tokens of the divine displeasure, which he has enumerated in the preceding verse. The prayer of which he speaks in the end of the verse is not to be understood as the prayer of an afflicted or sorrowful man; but it comprehends an expression of the delight which is experienced when God, by manifesting his favor to us, gives us free access into his presence. And, therefore, he also calls him the God of his life, because from the knowledge of this arises cheerfulness of heart. <\/p>\n (8) Yet the Lord.<\/strong>Better, By day Jehovah shall command <\/em>(or, literally, Jehovah command<\/em>) his grace.<\/em><\/p>\n And in the night his song<\/strong>i.e.<\/em>, a song to Him; but the emendation shrah, <\/em>song, for shrh, <\/em>his song, commends itself. The parallelism of this verse seems to confirm the conclusion drawn from the sentence at end of Book II., that the title prayer, <\/strong>and song were used indiscriminately for any of the hymns in religious use.<\/p>\n 8<\/strong>. <\/strong> In the daytime, and in the night <\/strong> Faith here rallies. God shall command, or make sure, confirm, his mercy to me by day, and in the night his song shall be with me<\/strong>; a picture of unintermitted trust, prayer, and praise. “His song” means a song concerning Him, <\/em> as celebrating his glorious attributes and acts. While God makes sure his mercy, David is ceaseless in praise and confidence.<\/p>\n ‘Yet in the daytime YHWH used to command his covenant love,<\/p>\n And in the night his song was with me,<\/p>\n Even a prayer to the God of my life.<\/p>\n I will say to God my rock, Why have you forgotten me?<\/p>\n Why do I go mourning because of the oppression of the enemy?<\/p>\n With crushing in my bones,<\/p>\n My adversaries reproach me,<\/p>\n While they continually say to me,<\/p>\n Where is your God?’<\/p>\n But he thinks back to the days when in the daytime YHWH used to command His covenant love, while in the night time he would remember God’s songs, which contained a prayer to the God Who had given him life. They had been happy and secure days when it had seemed that nothing could ever go wrong. Surely then God had not now forgotten him. Thus he determines to buck himself up, and to ask God, Whom he sees as his rock and fortress (no doubt having in mind the craggy fortress in which he is being held) why He has forgotten him, and has allowed him to find himself in this predicament. Why should he be living in mourning at the oppression of his captors, which makes him feel as if he is being crushed. Why should God allow his adversaries to reproach him, as they continually say to him, ‘Where is your God?’ (compare Psa 42:3<\/span>).<\/p>\n Note the mention of YHWH. His good memories have brought back the thought that God is his covenant God, which is why he speaks of covenant love (chesed). or perhaps it was precisely because he was about to speak of covenant love, that he uniquely speaks of YHWH. The two go together. He saw himself as very much within God’s covenant.<\/p>\n The point here is that he will not allow the circumstances to make him forget that God is his Rock, and thus forget about God’s goodness, and willingness to act on his behalf.<\/p>\n Psa 42:8<\/span><\/em><\/strong>. <\/strong>Yet the Lord will command, <\/em><\/strong>&c.<\/strong> In the day-time the Lord commanded his favour; I say; and in the night his song is in my mouth; a prayer to my living God. <\/em>He applies to God day and night. In the day-time he prays God to command his favour to attend him; and in the night he has always a song directed to him. I cannot withhold from my reader in this place, the ingenious Mr. Merrick’s paraphrase of this and the two foregoing verses: <\/p>\n Thy mercies, Lord, before my eyes Shall yet in sweet remembrance rise; Tho’ now, with mournful step, and slow, O’er Jordan’s lonely banks I go, And, exil’d from thy much-lov’d dome, On distant Hermon pensive roam; Deeps to confederate deeps aloud Have call’d, and from the bursting cloud Their licens’d rage the storms have shed, And heap’d their billows o’er my head. Yet, midst the storm, and midst the wave, Thy love the beams of comfort gave: Thy name to rapture prompts my tongue, My joy by day, by night my song: To thee my soul ascends in prayer, And in thy bosom pours its care. <\/p>\n Every verse seems to change the mourner’s situation. Here again he takes comfort. The Lord will give songs in the night, and the day shall manifest his praise.<\/p>\n Psa 42:8<\/span> [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.<\/p>\n Ver. 8. Yet the Lord will command his lovingkindness<\/strong> ] He will after all this misery send forth a commission and a command to set me free; and his mandamus<\/em> command will do it at any time. <\/p>\n <\/p>\n And in the night his song shall be with me<\/strong> ] When others that are without God in the world have restless nights, the gnats of cares and griefs molesting them, a saint can sing away care, and call his soul to rest, as Psa 116:7<\/span> , being filled with peace and joy through believing; such as setteth him a singing to God’s glory. <\/p>\n <\/p>\n And my prayer unto the God of my life<\/strong> ] i.e.<\/em> My praises, which are a chief part of prayer, 1Ti 6:1<\/span> . Thanksgiving is an artificial begging, Gratiarum actio est ad plus dandum invitatio.<\/p>\n Yet. Omit this. <\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n His lovingkindness . . . His song. Figure of speech Ellipsis (Complex), App-6, by which each is to be repeated in the other = “His lovingkindness [and His song] in the daytime; and in the night His song [and His lovingkindness] shall be with me”. <\/p>\n GOD of my life. Some codices, with Syriac, read “the living GOD” (App-4. IV). <\/p>\n command: Psa 44:4, Psa 133:3, Lev 25:21, Deu 28:8, Mat 8:8 <\/p>\n in the night: Psa 32:7, Psa 63:6, Psa 149:5, Job 35:10, Isa 30:29, Act 16:25 <\/p>\n the God: Psa 27:1, Col 3:3 <\/p>\n Reciprocal: Psa 16:7 – in the Psa 68:28 – commanded Psa 77:6 – my song Psa 92:2 – every night Psa 119:50 – This Psa 119:55 – night Psa 119:62 – midnight Psa 119:147 – I prevented Psa 143:8 – to hear Lam 2:19 – cry out Joh 14:1 – not<\/p>\n Psa 42:8-9. Yet the Lord will command Will effectually provide and confer upon me; his lovingkindness His blessings, the effect of his lovingkindness, which God is often said to command. In the day-time, and in the night Both day and night, that is, continually. His song shall be with me I shall have constant cause for singing and praising God for his loving-kindness. And my prayer shall be unto the God of my life The giver and preserver of my life from time to time. I will boldly and believingly direct my prayers to him, of whose readiness to hear and help me I have had such ample experience. I will say unto God my rock I will expostulate the case with him, who hath formerly been a sure refuge to me; Why hast thou forgotten me? Why dost thou now seem quite to neglect and forget me? Why go I mourning? Why dost thou leave me in this mourning state, and not succour me speedily?<\/p>\n 42:8 [Yet] the LORD {h} 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.<\/p>\n (h) He assures himself of God’s help in time to come.<\/p>\n Nevertheless he believed God would remain loyal to him. In the daytime the Lord would pour out His love to the psalmist, and in the night he would respond by praising God.<\/p>\n "God’s continual love is a comfort for the soul continually beset by questions and mourning (cf. Psa 42:3)." [Note: VanGemeren, p. 334.] <\/span><\/p>\n [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. 8. According to the rendering of the A.V., retained by the R.V., this verse expresses the Psalmist’s confidence that he will soon again experience the favour … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 42:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14575","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14575","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14575"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14575\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14575"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14575"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14575"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>There must be changes in every true life. There is day and there is night, the most opposed conditions. See this especially in the life of our Lord. And these changes are according to a fixed law.<\/p>\n
II. <\/strong>To suit these changes in life there are divine provisions. In the day God commands His lovingkindness–His manifold kind providences and grace, and in the night His song–the deep, inward realization of His love.<\/p>\n
III. <\/strong>There is a constant duty on our part amid all–to pray–My prayer unto the God of my life. (John Key, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The carriage of God to David.<\/p>\n
II. <\/strong>The carriage of David to God. My prayer unto the God of my life.<\/p>\n
I. <\/strong>Large anticipations.<\/p>\n
II. <\/strong>Determined dedication.<\/p>\n
I. <\/strong>And, first of all, let me say that every soul has its own prayer–My prayer unto the God of my life. Whoever we are, whatever we may be; it must be, specially, exclusively, intensely my own prayer. No man can ever take the place of my soul, and feel its sins, and its sorrows, and its wants. And so he can never breathe my prayer. It must be My prayer unto the God of my life. And if we think a minute, we see that it must be so. For prayer springs from different causes; it is uttered in different circumstances and conditions; it is expressed in different words–and must be! The learned and refined man will express his prayer to God in refined and beautiful language. But the unlearned, as Paul calls them, and the unrefined men will express their prayers in quite another way. But we have one common centre; we are every one of us on the main road that leads unto Him who is, and will be for ever, the Light, the Truth, the Way. All along the line that is it: the sinner must pray for himself. Every soul has its own prayer.<\/p>\n
II. <\/strong>And now, the next thing that I think there is in the text is this: every true prayer is to the God of my life. Brethren, I am deeply thankful for that beautiful definition of God, The God of my life. When I went to Mr. Spurgeons College, the first theological book put in my hand was Hodges Outlines of Theology. <\/em>There are very many definitions of God there also, but I have forgotten them all. I have not, however, forgotten this, in any change in my life and circumstances: God of my life. Yes, every step of the way, all along the dark roads, and all along the sunny days, the God of my life. He is the God of all the mysteries, as well as of all the things that are palpable. The things that you and I cannot explain, for which we find no reason, lie is still the God of my life. Why that father, who is the bread-winner for a wife and several children, at the most critical time in the familys life, why should he be smitten down to death? Why is all this? He is the God of my life and of yours also. And I am sure, in the face of every enigma, He is the God of my life. When Jacob was dying, he wanted to bless the two boys of Joseph. And in doing so he said a most beautiful thing, which is a beautiful description of God. Did you ever dwell on it? The God which fed me. Now, I like that. The God which fed me all my life long unto this day, the angel that redeemed me, bless the lads. The poetry of that is to me exquisite. But the description of God comes home to my very heart. The God who has fed me all my life long unto this day, you show you have a God of Providence as well as a God of grace. Do let me say to you, it is to that God, the God of my life, that the prayer is directed every morning, and at noonday, and at night. He is the God of my life, the God of my joys, the God of my sorrows, the God of my hopes, the God of all my burdens and forgivenesses, the God of the lovingkindness that crystallizes and shines and glitters round the cross. He is the God of an infinite love, of an infinite salvation. (W. Buff.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"