Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer.
Parallel Translations
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Let the words of my mouth and the meditation of my heart be acceptable in your sight, Yahweh, my rock, and my redeemer.
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Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
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(19-15) Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.
Cross-references (21)
Passages linked to Psalms 19:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 104:34 Let my meditation be sweet to him. I will rejoice in Yahweh.
- Psalms 51:15 Lord, open my lips. My mouth will declare your praise.
- Psalms 119:108 Accept, I beg you, the willing offerings of my mouth. Yahweh, teach me your ordinances.
- 1 Peter 2:5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
- Psalms 66:18-20 If I cherished sin in my heart, the Lord wouldn’t have listened. But most certainly, God has listened. He has heard the voice of my prayer. Blessed be God, who has not turned away my prayer, nor his loving kindness from me.
- Proverbs 15:8 The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
- Psalms 18:1-2 I love you, Yahweh, my strength. Yahweh is my rock, my fortress, and my deliverer; my God, my rock, in whom I take refuge; my shield, and the horn of my salvation, my high tower.
- Psalms 5:1-2 Give ear to my words, Yahweh. Consider my meditation. Listen to the voice of my cry, my King and my God; for I pray to you.
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Hebrews 11:4 By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks.
- Job 19:25 But as for me, I know that my Redeemer lives. In the end, he will stand upon the earth.
- Hebrews 13:15 Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name.
- 1 Peter 1:18-19 knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
- Isaiah 47:4 Our Redeemer, Yahweh of Armies is his name, is the Holy One of Israel.
- Romans 15:16 that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.
- Isaiah 54:5 For your Maker is your husband; Yahweh of Armies is his name. The Holy One of Israel is your Redeemer. He will be called the God of the whole earth.
- Genesis 4:4-5 Abel also brought some of the firstborn of his flock and of its fat. Yahweh respected Abel and his offering, but he didn’t respect Cain and his offering. Cain was very angry, and the expression on his face fell.
- Isaiah 44:6 This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God.
- 1 Thessalonians 1:10 and to wait for his Son from heaven, whom he raised from the dead: Jesus, who delivers us from the wrath to come.
- Isaiah 43:14 Yahweh, your Redeemer, the Holy One of Israel says: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing.
- Revelation 5:9 They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your blood out of every tribe, language, people, and nation,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 14. Let the words of my mouth, and the…
14. Let the words of my mouth, and the meditation of my heart. David asks still more expressly to be fortified by the grace of God, and thus enabled to live an upright and holy life. The substance of the verse is this: I beseech thee, O God, not only to keep me from breaking forth into the external acts of transgression, but also to frame my tongue and my heart to the obedience of thy law. We know how difficult it is, even for the most perfect, so to bridle their words and thoughts, as that nothing may pass through their heart or mouth which is contrary to the will of God; and yet this inward purity is what the law chiefly requires of us. Now, the rarer this virtue — the rarer this strict control of the heart and of the tongue is, let us learn so much the more the necessity of our being governed by the Holy Spirit, in order to regulate our life uprightly and honestly. By the word acceptable, the Psalmist shows that the only rule of living well is for men to endeavor to please God, and to be approved of him. The concluding words, in which he calls God his strength and his redeemer, he employs to confirm himself in the assured confidence of obtaining his requests.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That I may obey thee in thought, word and…
That I may obey thee in thought, word and deed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 19:14 Let the words of my mouth, and…
Psa 19:14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Ver. 14. Let the words of my mouth, and the meditation, &c.] Sint ad beneplaeitum verba, &c. Let both my words and thoughts, as well as my life and actions, be to favourable acceptation; let them be such as may suit with thy law and will.
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O Lord, my strength] Heb. my rock, In Mare, vel in Marah, vel in hoc mundo, say the Rabbis; in the sea of sorrow, and all along the wilderness of this world (Midrash Tillin.).
And my redeemer] Or, my near kinsman, who is Jesus Christ, in whom we may look for all good from God, by virtue of the covenant. This David well understood, and therefore he layeth all the weight on this, "O Lord, my strength and my redeemer."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Having prayed that God would keep him from sinful…
Having prayed that God would keep him from sinful actions, he now prays that God would govern and sanctify his words and thoughts, wherein he had many ways offended, as he here implies, and oft in this book confesseth and bewaileth. And this he the rather doth, because this caution was very necessary to preserve him from presumptuous sins, which have their first rise in the thoughts, and thence proceed to words and expressions, before they break forth into actions.
Be acceptable in thy sight, i.e. be really good and holy, and so well-pleasing to thee.
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My strength: O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies, and whose gracious powerful assistance is absolutely necessary to keep me from my own corrupt inclinations, and from all temptations to sinful thoughts, and words, and actions.
My redeemer: this expression seems to be added emphatically, and with special respect to Christ, who was certainly much in David’s eyes, to whom alone this word Goel can here properly belong, as may appear See Poole "Job 19:25", to which I refer the reader, and by whose blood and Spirit alone David could and did expect the blessings and graces for which he here prayeth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain Let - Having prayed that God would keep him…
Let - Having prayed that God would keep him from sinful actions, he now prays that God would govern, and sanctify his words and thoughts: and this was necessary to preserve him from presumptuous sins, which have their first rise in the thoughts. Redeemer - This expression seems to be added emphatically, and with special respect to Christ, to whom alone this word Goel can properly belong.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Let the words of my mouth] He…
Verse 14. Let the words of my mouth] He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste.
Acceptable in thy sight] Like a sacrifice without spot or blemish, offered up with a perfect heart to God.
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O Lord, my strength] צורי tsuri, "my fountain, my origin."
My redeemer.] גאלי goali, my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God's strength. He had sinned and lost all title to the heavenly inheritance, and therefore needed the interference of the Divine kinsman; of HIM who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be acceptable before God which is not offered up in his strength; through HIM who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship.
ANALYSIS OF THE NINETEENTH PSALM
I. There are TWO parts in this Psalm. The first is doctrinal; the second, penitential. The doctrinal part has two members:-
1. The first teaches us to know God by natural reason, from the book of creation, Ps 19:1-7.
2. But because this way is insufficient to save a soul, therefore in the second part we have a better way prescribed, which is the book of the Scriptures; the excellences of which are described, Ps 19:7-11.
II. The penitential part begins at the twelfth verse, for since the reward to be expected proceeds from the keeping of God's law, and David's heart told him he had not kept it, therefore, he begs pardon and grace, Ps 19:12-14.
I. "The heavens declare," c. By the glory of God we are to understand his goodness, wisdom, power in a word, all his attributes, of which we have a double declaration: -
1. A testimony from the creatures, but especially the heavens, whose magnitude, beauty, order, variety, perpetual motion, light, influences, c., declare that there is an omnipotent, wise, good, and gracious God, who is their Creator with this David begins: "The heavens declare the glory of God, and the firmament showeth forth," c.
2. The vicissitude of day and night, proceeding from their motions, declares this also: "Day unto day uttereth speech," c. 1. The heavens are diligent preachers for they preach all day and all night, without intermission. 2. They are learned preachers, for they preach in all tongues: "There is no speech-where their voice is not heard." 3. They are universal preachers, for they preach to the whole world: "Their sound is gone through all the earth," c.
3. But among all these creatures the SUN, for which God in heaven has set a throne, makes the fairest and clearest evidence, and that in the three following ways:-
1. By his splendour, light, and beauty he riseth as gloriously as a bridegroom coming from under his canopy.
2. By his wonderful celerity, not only in revolving round his own axis, which revolution, although he is one million three hundred and eighty-four thousand four hundred and sixty-two times bigger than the earth, he performs in twenty-five days fourteen hours of our time, but also in the swiftness with which his light comes to the earth. It travels at the rate of one hundred and ninety-four thousand one hundred and eighty-eight miles in a second of time and reaches our earth in eight minutes and about twelve seconds, a distance of ninety-five millions five hundred and thirteen thousand seven hundred and ninety-four English miles, at a mean rate.
3. His strange and miraculous heat, from which nothing is hidden, and by which every thing is benefited.
II. But as the declaration, even from the most glorious of creatures, is not sufficient to make men wise and happy, he has been pleased to declare himself by his WRITTEN WORD, called here the LAW generally; and is commended to us by the following reasons: -
1. From the author: It is the "law of Jehovah."
2. From its sufficiency: It is "perfect."
3. From its utility: "It converts the soul: - gives wisdom to the simple."
4. From its infallibility: "The testimony of the Lord is sure."
5. From its perspicuity: "The statutes of the Lord are right."
6. From the effects it works on the soul: "They rejoice the heart." They quiet the troubled conscience; "being justified by faith, we have peace with God."
7. From its purity: "The commandment of the Lord is pure." It is opposed to all bad opinions and evil practices.
8. From its effects in the understanding: "It enlightens the eyes." It dispels all darkness and ignorance, all doubts and fears, diffidence, carnal security, false worship, c., and gives us to see our own deformities.
9. From its uncorruptness: "The fear of the Lord is clean." Other religions are polluted with human inventions, strange ceremonies, uncommanded sacrifices, false gods, c.
10. From its perpetuity: "It endureth for ever." It is an endless law, and an everlasting Gospel.
11. From its truth and equity: "It is altogether true and righteous."
From all which David concludes, that it is both precious and delightful.
1. The price of it is beyond the best gold: "More to be desired than gold yea, than much fine gold."
2. It is delightful: "Sweeter than honey and the honey-comb."
3. This he knew by his own experience: "Moreover, by them is thy servant illuminated."
4. It is profitable to observe them: "For in keeping of them there is, 1. A reward. 2. A great reward."
III. But this last consideration sent David to the throne of mercy. What! a reward, a great reward! and only to those who keep God's law? My conscience tells me that the reward is not for me I cannot plead this observance. David had public sins, secret faults and errors, to deplore. But he had at hand three means of help: 1. Confession of sin. 2. Petition for grace. 3. Faith in the Divine mercy, through the great Redeemer.
1. He knew he was an offender, but he knew not how greatly he had offended. He saw that he was guilty, and asked pardon. He felt that he was impure, and asked cleansing: "Who can understand his errors? cleanse thou me from my secret faults."
2. He prays that he may be preserved from presumptuous sins; that he might not be hardened in transgression: "Keep back also thy servant from presumptuous sins." For which he gives two reasons: 1. If he were not kept back from them, sin would get the dominion over him. Sin would become a king, who would command, rule, and enslave him. 2. If thus kept back, he would be innocent from the great transgression; for he that gets under the strong habit of sin may at last deny God himself, renounce the blood of the covenant, and become a castaway.
3. Lastly, that his prayer may be heard, he prays for his prayer: "Let the words of my mouth and the meditation of my heart be acceptable in thy sight." This is pleading, or supplication.
That prayer and supplication may be successful he acts faith in God, whom he,
1. Claims as his strength; literally, his rock, by whom alone he could resist and overcome.
2. His redeemer, through whom alone he could get pardon for the past, and grace to help him in time of need. To this word he adds nothing, as it includes every thing necessary to saint and sinner. See the notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 19:14. Let the words of my mouth, &c.…
Psa 19:14. Let the words of my mouth, &c. — Having prayed that God would keep him from sinful actions, he now prays that God would govern and sanctify his words and thoughts. And this was necessary in order to his preservation, even from presumptuous sins, which have their first rise in the thoughts, and thence, probably, proceed to expressions before they break forth into actions. Be acceptable in thy sight — Be really good and holy, and so well pleasing to thee. O Lord, my strength — O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies, and whose gracious and powerful assistance is absolutely necessary to keep me from being overcome by my sinful inclinations and other temptations. And my Redeemer — This expression seems to be added emphatically, and with a special respect to Christ, to whom alone this word, גאל, goel, properly belongs. See notes on Job 19:25. Through his blood and Spirit alone did and could David expect the pardon and grace for which he here prays.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Let the words of my mouth - The words…
Let the words of my mouth - The words that I speak; all the words that I speak.
And the meditation of my heart - The thoughts of my heart.
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Be acceptable in thy sight - Be such as thou wilt approve; or, be such as will be pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Compare Pro 14:35; Isa 56:7; Isa 60:7; Jer 6:20; Exo 28:38; Lev 22:20-21; Lev 19:5. This supposes:
(a) that God has such control over our thoughts and words, that he can cause us to order them aright;
(b) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure;
(c) that it is one of the sincere desires and wishes of true piety that the thoughts and words may be acceptable or pleasing to God.
The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (compare Gal 1:10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation.
O Lord my strength - Margin, as in Hebrew, rock. Compare the note at Psa 18:2.
And my redeemer - On the word used here, see the note at Job 19:25; compare Isa 41:14; Isa 43:14; Isa 44:6, Isa 44:24; Isa 47:4; Isa 63:16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are
(a) that God is his Rock, or strength; that is, that he was his defense and refuge; and
(b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death.
It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Redeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his works, appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wherever we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 14. Let the words—A comprehensive prayer that both the…
14. Let the words—A comprehensive prayer that both the inner man and the outgoings of the heart may be acceptable to God.
Meditation of my heart—Its devices and secret counsels. What higher standard of holiness does the New Testament set for us than is contained in these last two verses?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. be acceptable] An expression borrowed from the laws…
14. be acceptable] An expression borrowed from the laws of sacrifice. See Lev_1:3-4 (R.V.); cp. Exo_28:38. Prayer, “uttered or unexpressed,” is a spiritual sacrifice. Cp. Psa_141:2; Hos_14:2.
The P.B.V., be always acceptable, is from the LXX. The Heb. for always would be tâmîd. If this word may be restored to the text on the authority of the LXX, it would suggest a reference to the daily sacrifice which was to be offered continually (Exo_29:38 ff.), and in later times was called the Tâmîd.
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my strength &c.] My rock (see on Psa_18:2), and my redeemer, delivering me from the tyranny of enemies and the bondage of sin, as He delivered Israel from the bondage of Egypt. Cp. Exo_15:13; Isa_63:9.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Meditation.—Heb., higgaîon. (See Psa_9:16; Psa_92:3.)
(14) Meditation.—Heb., higgaîon. (See Psa_9:16; Psa_92:3.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Let the words of my mouth, and the meditation…
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight. Nor let my doings only be righteous; let the door of my lips be kept, that I utter no evil word, and the recesses of my heart be purged, that I think no evil thought. O Lord, my strength; literally, my Rock (ydiWx), as in Psa_18:1. And my Redeemer. (comp. Psa_78:35; and see Gen_48:16 Exo_15:13 Lev_25:48 Rth_4:4 Job_19:25 Isa_63:9) As applied to God, the word "Redeemer" (laewOg) always means a "Deliverer" from sin, or death, or danger.
A sacrifice and a prayer.
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"Let the words of my mouth and the meditation of my heart, be acceptable in thy sight, O Lord, my Strength and my Redeemer." Let us look at this language
I AS OFFERING A SACRIFICE. The thoughts and feelings of the soul uttered and unuttered.
1. The sacrifice is spiritual. Words and meditations. Man"s heart is the most precious thing God has created the jewel of the universe. The thoughts that come out of the heart and the words that utter them these are the precious treasures the psalmist offers before God.
2. The sacrifice is complete. The words of the mouth and the meditation of the heart indicate the whole man. This is the Christian view of man"s priestly work the presenting of body and soul as living sacrifices. Not a partial offering of one part of our lives, nor of the outward apart from the inward life, but the total consecration of our whole being.
3. This offering is not acceptable to God on its own account. It is acceptable to God on account of the great expiatory sacrifice, and because that has brought us into a new and peculiar relation with God. Intrinsically, the offering is not acceptable. For all man"s words taken together, what are they? Our words when they utter our most religious thoughts, our truest deepest faith, our most rapturous love, our triumphant hope and praise, are unworthy of being thus offered. But when you add the words of every day and every employment, these are vain, proud, irreligious, sometimes blasphemous. And then our thoughts! But God in Christ is pleased with our offering. A child"s letter is pleasing to its father because it is his child"s.
II AS CONTAINING A PRAYER. Then what do they imply?
1. That God alone can deliver him from the sins he prays against. From secret and presumptuous sin. A faith is implied that God would so deliver him. They may have a wider meaning.
2. That God is the Inspirer of right words and right thoughts. Make my words and thoughts such as shall be acceptable in thy sight.
III THE WARRANT FOR OFFERING BOTH SACRIFICE AND PRAYER. The psalmist felt that God was his Rock and his Salvation. Stability and deliverance are the principal thoughts here. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The words of my mouth, and the meditation of…
Psa_19:14
The words of my mouth, and the meditation of my heart.
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Words and thoughts
The prayer speaks for itself, as the prayer of a truly righteous man. One might almost call that man a perfect man whose whole life was lived in perfect accord with it. For the majority of us, it is far easier to control ones actions than ones words. What mischief is done by the exaggerated denunciations of violent language, and by the false position of guilt in which strong epithets and expletives are usually placed. All expressions of bad feeling are wrong, not because they are expressions, but because they spring from the bad feeling, and that is the thing of which we ought to be ashamed and afraid. The use of expletives has been put on a false footing altogether, and the way in which they have been condemned has done more to increase it than to stop it. Yet how very far better it would be for us never to use rash or violent or misplaced words. All habits of this kind are bad. What a safeguard the prayer of the text is against all corrupting influences of the tongue, and against lying. By the words of our mouth, how vast is the influence we may exercise for good or evil! Of all the common forms of sinning with the tongue, the most common, and perhaps the worst, is the sin of lying. There is an amazing amount of careless falsehood spoken. What gives religion its preeminence as a moral power, is its recognition of a holy God who looketh on the heart, and m whose sight the pious soul longs to be wholly and alway acceptable. The earnest desire to be right in the sight of God would give an immense impulse to the instinctive love of truth which belongs to our nature. The most vital part of religion is, intense desire to be made righteous, and entire trust in the strength and grace of God. (Charles Voysey.)
Acceptable words
Meditations into which a man puts his heart will surely prove the spring of action. The depths of this prayer are reached in the petition concerning the meditations of the heart. Meditation is only unuttered speech. We think in words. Yet the words we utter have a separate existence, and most powerfully affect the thoughts of our mind. Language has a reflex influence upon our thoughts. Thought is revealed in speech, but speech reacts upon thought. The Bible is fully alive to the importance of right words. Consider some of the essentials of acceptable words,
1. They must be truthful words. Our words must be in harmony with our thought. Our speech should be photographic of our thought. There are thoughts which seem to reach beyond the capacity of language. Speech is the clothing of thought, and, like clothing, should fit. Right thoughts would exclude--
(1) All exaggerated words. This is a special failing of our own day.
(2) All unreal words.
(3) All flattering words.
2. They must he charitable words. There are men who have an instinct for searching out evil, just as hounds have for scenting out their prey. Evil ought so to sorrow our hearts as to make it impossible for us to blazon it abroad. Truth and goodness ought to be so attractive to us as to lead us to dwell thereon with delight and joy. Oh, that we had greater tenderness for sinful, wandering souls!
3. They must be godly words. Earthly speech may be seasoned with godly thoughts. Earthly things may be seen m a heavenly light. The spirit of a Christian may be seen in common ways, in ordinary work, in earthly speech. (W. Garrett Horder.)
The acceptableness of the words of the mouth and the meditation of the heart in Gods sight
It is a strong evidence of the love of God towards sinful man, that any thing such a frail and erring being can do or say can be acceptable to Him. There are few sins which can be less excused, or which are committed with less temptation, than the habit of uttering improper or indecent language. It is our duty to resist such temptations, and this duty is to be performed by making the meditations of our hearts acceptable to God. To this end we must begin with striving to acquire, and with earnestly praying for, purity of mind. Our minds become tainted before we are aware of the importance and the value of cleanliness of thought. The voluntary meditation of our hearts now form an image, an anticipated representation of the state in which we shall be. Whatever gives us most delight and heartfelt pleasure in this world is that which will give us strength in the next. (John Nance, D. D.)
Consecration of word and thought
I. The utterance of the text as an act of sacrifice. A dedication to God such as any devout man may make both of words and thoughts.
1. There is nothing so much in our power as are our words. We cannot change our heart, but we can our speech. Perhaps some man exclaims that his temper has overmastered him; that he is possessed by the devil; that he cannot govern his own thoughts; that volleys of wicked words issue from his lips, and that his words cannot be acceptable to God. I reply, as far as words are concerned, you have simply and solely yourself to blame, However hot your passion, you are not forced to speak; for God has given you power to hold your tongue. It is pure absurdity to put down those curses or those noisy slanderous words of yours to your own depravity, or to Adam, or to the devil. You have only your present self to blame, and neither Adam nor the devil will bear a particle of the responsibility. There are certain devilish words that even you would not utter ill the hearing of a child; there are others that you would repress if a holy man were standing by your side; there are many which your instinctive reverence for the sanctuary would have the power to hush. These simple facts may do much to convince you that dominion over the tongue is given you, and that it is within your power to present to God even words that may be acceptable to Him. The Scriptures contain many words which it were acceptable for the most vile to speak unto God.
2. The meditations of our hearts. These may seem to be less fitting for sacrifice; but they, too, can largely be brought into the control of our will; and then we may offer them to God on the altar of spiritual sacrifice.
II. How comprehensive the prayer. All the words of my mouth. These include--
1. All my soliloquies, my unuttered thinkings.
2. All my conversation, all my speakings whatsoever.
3. All I say unto God, in praise and prayer, in cries and ejaculations of gratitude and entreaty.
4. The meditations of the heart include even a larger share of human existence than the words of the mouth. These meditations reveal the habitual objects of reverence or distrust; the whole empire of fear, hope, and suspicion; of faith, prayerfulness, and love. Now, if this text is a prayer that all these things may be acceptable in the sight of God, it sweeps up into itself a large portion of our whole being. The prayer itself is a holy prayer, for this is the will of God, even our sanctification. (Henry Reynolds, D. D.)
The meditation of my heart.--
Mental prayer
There are four kinds of prayer, distinguished by the purposes for which the soul approaches God: namely, to praise Him, to thank Him, to propitiate Him, or to invoke His help. But we note now another division of prayer. That which we have referred to depends upon the motive of the soul, this upon the maimer of the act of prayer itself. The Psalmist, having prayed that he might be cleansed from sin, and innocent from the great transgression, proceeds further to desire that he may become pleasing to God--Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight. In these words he provides us with the main division of prayer, based on the organ or faculty which is employed in it: by the words of my mouth, vocal prayer is suggested; by the meditation of my heart, mental prayer is described. Mental prayer is transacted entirely within the soul; vocal prayer employs the ministry of the tongue, or in some other way finds expression. The order of the Psalmist is that of acquirement and attainment. We learn in childhood first to say prayers, afterwards to think them: we govern our words first, and then bring under subjection our thoughts. All prayer is either mental or vocal. Mental prayer includes meditation and contemplation. Vocal is such as is used in the services of the Church.
I. First, we will deal with the practice of meditation, and consider--
1. Its authority, which is derived from the Scriptures. We have instances of it in the Old Testament, Enoch, Noah, Isaac, of whom it is first expressly spoken (Gen_24:63). In the New Testament it is twice told of Mary how she pondered in her heart the things that were told her. Christ Himself gives examples of this kind of prayer (Joh_18:2; Mat_14:23; Luk_6:12). Mary of Bethany. The apostles also (Act_1:14; 1Ti_4:15; Gal_1:17-18). And so in the writings of the saints we have constant reference to the practice of meditation. St. Ambrose bids us exercise ourselves in meditation before conflict, that we may be prepared for it, and in a striking passage describes the nutritive effects of meditation; he says, we ought for a long while to bruise and refine the utterances of the heavenly Scriptures, exerting our whole mind and heart upon them, that the sap of that spiritual food may diffuse itself into all the veins of our soul, etc. St. Augustine enumerates the steps which lead up to prayer,--meditation begets knowledge, knowledge compunction, compunction devotion, and devotion perfects prayer. St. Basil enjoins mental prayer as a means of exercising the faculties of the soul. St. Gregory mentions the morning as a fitting time for meditation; he says, as the morning is the first part of the day, each of the faithful ought at that moment to lay aside all thoughts of this present life, in order to reflect upon the means of rekindling the fire of charity. St. Bernard represents meditation and prayer as the two feet of the soul, by which it ascends. St. Ignatius, in his Spiritual Exercise, systematised it. St. Theresa declares it essential to the Christian life.
2. Its dignity. It involves a continuing in communion with God in tender and affectionate intercourse, growing into a holy familiarity and friendship. St. Augustine in his confessions records the joy which he experienced when his soul found its resting place in God--Sometimes thou bringest me to certain feelings of tenderness, and to an extraordinary sweetness, which, should it still increase, I know not what would happen. Such communion is surely a preparation for heaven and a foretaste of beatitude. It is said of St. Francis de Sales, that one day when he was in retreat, and holding continuous and close communion with God, he became so overwhelmed with joy that at last he exclaimed, Withdraw Thyself, O Lord, for I am unable any longer to bear Thy great sweetness.
3. Its importance. This is because of its rich productiveness in the fruits of prayer; we have found that, whether it be regarded as a good work which stores up favour with God, or as an act of compensation for past neglect, or as a means of adding force to our petitions, or as to its subjective effect on our life--it outstrips other kinds of prayer in the number and quality of its effects.
4. Its nature and exercise. There are preliminary acts, such as--
(1) Adoration.
(2) Preparatory prayer that we may have the aid of the Holy Ghost.
(3) The endeavour to picture to yourself the event upon which you are to meditate.
Then there will be called into exercise: memory, that you may have the subject of meditation before the mind; understanding, that you may reflect upon it and investigate its meaning; the will, for we have to stir ourselves up to this exercise. The will acts On the body, by causing the muscles to contract; on the mind, by determining what trains of thought it shall pursue; on the spirit, by holy resolve: this its most wonderful power. Such resolve must be definite, and its execution not delayed. And the meditation will end with appropriate devotions and inquiries. But mental prayer includes also--
II. Contemplation. It is a gift which is very rarely possessed. It is said that, besides a peculiar elevation of soul towards God and Divine things, on the natural side contemplation requires certain qualities of mind and character, and is seldom attained except after a process of spiritual trial and purification; so that, in passing from the consideration of meditation to that of contemplation, we feel that we are going off the thoroughfare into the byways of religion. Some of its special features.
(1) There is no labour in it, as in meditation, but the soul beholds truth intuitively, and remains gazing upon God. The amazement of delight fills the soul as it beholds the things of God. So that it is
(2) a foretaste of eternal bliss, like to that which St. Peter enjoyed on the Mount of Transfiguration.
(3) Another feature is repose. It is restful calm, and closes the senses to the external world. It is ever associated with the idea of rest. Mary sat at Jesus feet and heard His word.
(4) The union of the soul with God is another mark, and is the first object of contemplative prayer.
III. A difficulty in the use of this mental prayer. It is dryness of spirit.
1. Its causes are--
(1) The condition of conscience,--some sin, perhaps hidden, may have come between the soul and God; or
(2) bodily health; or
(3) the providence of God. He sends it as a spiritual trial, and this form of it is the most severe. (Job_29:2-4; Psa_22:1-31 :l, 42:5, 143:7.) If we find no sin in the conscience, after diligent search, it is best to leave the matter in the hand of God. Only, never let dryness of spirit cause us to give up mental prayer. Let us not think that because we have not happy feeling therefore our prayer cannot be acceptable to God. God may delight in that which gives us no delight. As when the moon is in crescent, there are a few bright points still visible upon its unillumined part; and those bright points art supposed to be peaks of mountains so lofty as to be able to catch the sunlight; so in the darkness of the soul, the withdrawal of grace is not total, but there are still, as it were, certain eminences, which the Sun of Righteousness now and then touches with His glory. But whatever the dryness or the darkness be, if we persevere, the light will return at last. (W. H. Hutchings, M. A.)
Davids desire
All wish to please--
1. Some to please themselves. Whoever is offended, they must be indulged.
2. Some to please men. And this is not in all cases improper. Let every one of us please his neighbour, but it must be for his good to edification.
3. Some endeavour to please God. Such were Paul and his companions. We labour . . . to be accepted of Him. And such was David. He would dedicate all his powers to God. A natural man cares for his conduct as men see it. But he makes no conscience of his speech, or of his thoughts.
I. Davids prayer shows his humility, he asks only that his works may be acceptable.
II. His affection. He desires only to please Him.
III. Consciousness of duty. He knew that he was bound to seek Gods favour.
IV. Regard to self-interest. It could not but be well for him if he pleased God. Innumerable are the benefits of pleasing God. (William Jay.)
Pious desire
In these words we are taught--
I. The interesting light in which to contemplate the character of God.
1. God is His peoples strength. Of their bodies and of their souls.
2. Their Redeemer. He is so from the curse of the law; from sin; from the power of death and the grave. And at what cost of suffering was all this effected!
3. And we have individual interest in God. My strength: My Redeemer.
II. The pious desire of those that fear the Lord.
1. It is an habitual desire, but felt more strongly at certain seasons, as in meditation.
2. What David was persuaded of, that to the Lord everything was perfectly known.
3. About what he was concerned, that his words and thoughts might be acceptable in Thy sight. God delights in such meditation of His people. (Anon.)
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Psa_20:1-9
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain redeemer Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa…
redeemer Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:14 words of my mouth . . . meditation…
19:14 words of my mouth . . . meditation of my heart: The psalmist desires to please God in everything he says and thinks (see Luke 6:45; Rom 12:1-2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.