Psalm 38:9

I. This passage, strictly and plainly interpreted, represents a fact that is without exception: "Lord, all my desire is before Thee." In a certain sense, every being susceptible of desire may say this. The desires of all beings are before God; His eye is ever upon them. Every heart lives in Him, and He is and must be better acquainted with each spirit than that spirit can ever be with itself. This fact suggests two thoughts. (1) How great must God be to be capable of such knowledge. (2) How near does such knowledge bring us to God.

II. The text represents also the performance of an important duty. David was in the habit of prayer. All his desires were before God by prayer. He had the habit of speaking to God about everything. This habit of David is likewise our duty. Notice: (1) Prayer is sometimes restrained. There are desires pent up in the soul that are consuming the soul like fire, or eating into the soul like rust. (2) Groaning is sometimes effectual, fervent prayer, and the sort of prayer that avails much.

III. These words represent a state of hallowed privilege. If all my desire be before God, and my groaning be not hid from Him, then (1) there is hope of the desire being satisfied; (2) there is no need for anxiety or fear.

IV. Here, too, is a large provision of rest for the soul. How quiet a man may be, and ought to be, who can speak to God thus. The most common ordinances are the surest channels of relief. Prayer is as old as sin in man; but it is far from being worn out, and there is no substitute for prayer.

V. Here, too, is a comfortable thought for seasons of weakness and of discouragement, for instance when in devotion the mind fails, and the mind does sometimes fail, especially in the case of the sick. And, again, when all things appear to be working against us, and working to our injury, what a consolation it is to feel that the very pressure of business upon a man's spirit is better known to God than it is to the man of business himself!

VI. The text is also a plea in prayer: "All my desire is before Thee." The spirit of prayer has been produced and has been expressed in supplication; and now that there is no restraint in prayer, give to me, work for me, respond according to Thy promise to the thirstings and to the longings of this heart.

S. Martin, Westminster Chapel Pulpit, 1877, p. 127.

I. The first thought here is the efficacy of prayer. (1) It cleanses and purifies the desires. (2) It availeth much with God.

II. The second clause opens a yet deeper depth. There are groanings which cannot become prayers, and "my groaning is not hid from Thee." (1) Believe, first, that God does hear our groaning, and that in hearing it He hears that which first drew Him from His throne to Gethsemane and Calvary. (2) Believe, further, that He is striving by all the agencies and ministries of His love to bring out that groaning into confession. (3) Believe, lastly, that when He has taught you the "speech of the penitent, "Father, I have sinned against heaven and before Thee," you may tune your heart and your lips to praise.

J. Baldwin Brown, The Sunday Afternoon, p. 114.

Reference: Psalm 38:9.—Spurgeon, Sermons, vol. xxvi., No. 1564.

Psalm 38:17There are some roads in which we cannot halt, the road, for instance, which leads to death. There are paths in which it is well to halt: the paths of infidelity and scepticism, unbelief, vain and evil imagination, corrupt and unholy desire, and of outward transgression. But there are paths in which the traveller too often feels ready to halt.

I. Which are these paths? (1) In the path of simple confidence in the redeeming God we are sometimes ready to halt. (2) In the path of implicit and unquestioning obedience we are ready to halt. (3) In the path of the patient endurance of sorrow we are ready to halt. (4) In the path of resisting evil we are ready to halt. (5) In the path of doing good to others we are ready to halt.

II. But why ready to halt? (1) One is ready to halt because he is so weak, (2) another because he is so weary, (3) some because they are disappointed, (4) others because they are ready to despair.

III. What shall those who are ready to halt do? (1) If they will, they may complain. They may complain to God, but not of God. (2) They should consider their ways. (3) They ought to pray. (4) They must not yield to weariness, but battle with it, and go on. Consistency, integrity, wisdom, gratitude, all say, "Go on." And the end saith, "Come on." Christ saith to the pilgrim ready to halt, "Move on. Go on."

S. Martin, Comfort in Trouble, p. 136.

References: Psalm 38:21.—Spurgeon, Evening by Evening, p. 165; Ibid., Morning by Morning, p. 146.

Psalm 39:1I. How important it is that we should seek to order our speech aright, seeing that our words are the outcoming of our inmost heart, the revelation of the deepest, most hidden things which are there.

II. How important it is that we should order our speech aright, seeing that words reach so far, exercise so vast an influence. They have sometimes been called "winged," and so they are, travelling far and fast by paths of their own.

III. We might well pray this prayer, having regard to the difficulty of the duty which we here propose to ourselves: a difficulty so great that St. James could say, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body."

IV. Consider the strict judgment and account to which God will call us for our use of this excellent talent of speech. "By thy words thou shalt be justified, and by thy words thou shalt be condemned;" and from other sayings of Christ our Lord it is to be feared that many a light word, as it seems now, will prove heavy enough at the day of judgment: many a word lightly spoken now will have to be heavily accounted for then.

R. C. Trench, Sermons in Westminster Abbey, p. 114.

References: Psalm 39:1.—R. Duckworth, Christian World Pulpit, vol. xx., p. 200; C. Wordsworth, Sermons at Harrow School, p. 198; Spurgeon, Evening by Evening, p. 74; J. E. Vaux, Sermon Notes, 3rd series, p. 60.