D. Scott Meadows

“But I give myself unto prayer.” —Psalm 109:4

Lying tongues [Psa 109.2] were busy against the reputation of David, but he did not defend himself; he moved the case into a higher court, and pleaded before the great King himself [1 Pet 4.19]. Prayer is the safest method of replying to words of hatred [Psa 31.5; Luke 23.46]. The Psalmist prayed in no cold-hearted manner, he gave himself to the exercise—threw his whole soul and heart into it—straining every sinew and muscle, as Jacob did when wrestling with the angel [Gen 32].

Thus, and thus only, shall any of us speed at the throne of grace [Heb 4.16]. As a shadow has no power because there is no substance in it, even so that supplication, in which a man’s proper self is not thoroughly present in agonizing earnestness and vehement desire, is utterly ineffectual, for it lacks that which would give it force. “Fervent [intensely passionate] prayer,” says an old divine, “like a cannon planted at the gates of heaven, makes them fly open.” The common fault with the most of us is our readiness to yield to distractions. Our thoughts go roving hither and thither, and we make little progress towards our desired end. Like quicksilver [liquid metal mercury] our mind will not hold together, but rolls off this way and that. How great an evil this is! It injures us, and what is worse, it insults our God. What should we think of a petitioner, if, while having an audience with a prince, he should be playing with a feather or catching a fly?

Continuance and perseverance are intended in the expression of our text. David did not cry once, and then relapse into silence; his holy clamour [loud noise] was continued till it brought down the blessing. Prayer must not be our chance [accidental] work, but our daily business, our habit and vocation [calling]. As artists give themselves to their models, and poets to their classical pursuits, so must we addict ourselves to prayer. We must be immersed in prayer as in our element, and so pray without ceasing. Lord, teach us so to pray [Luke 11.1] that we may be more and more prevalent [archaic sense: predominant, powerful] in supplication.

—C. H. Spurgeon, Morning and Evening, 15 January PM

On Psalm 109.4

The whole verse reads, “For my love they are my adversaries: But I give myself unto prayer.” In his Psalms commentary, Spurgeon remarked on the last phrase, “He did nothing else but pray. He became prayer as they became malice. This was his answer to his enemies, he appealed from men and their injustice to the Judge of all the earth, who must do right. True bravery alone can teach a man to leave his traducers [slanderers] unanswered, and carry the case unto the Lord” (The Treasury of David, in loc.).

The structure of this devotional message

I. David’s Prayer (para. 1)
• His response to slander
• His safety in this response
• His fervency in prayer
• His persistence (para. 3)

II. Our Imitation of David (para. 2)
• Required for powerful prayer
• Requires mental concentration
• Requires our persistence (para. 3)

Interaction with Spurgeon’s comments

C. H. Spurgeon was himself, as all faithful ministers to one degree or another, the victim of “lying tongues.” When he first came to the high profile London pulpit as an unknown, little more than a country bumpkin preacher fervently proclaiming the doctrines of sovereign grace, the press lampooned him mercilessly. Even after a lifetime of arduous work as an evangelist, pastor, and author with thousands converted through his wellknown ministry and a large congregation hanging on his every word, he still suffered harsh criticism during the Downgrade Controversy, and stood nearly alone among the Baptist pastors of his association.

His book Morning and Evening was published in 1865, so the remarks above were probably composed about ten years after he came to London. He was only about thirty years old but he had suffered plenty already. See how much the Lord had already taught him in the crucible!

Two things stand out, starting with the spiritual resort of prayer when slandered. Our first impulse so often is self-defense directed toward the critic or others who have heard him. As a rule, this is not wise. Accusations usually fly like feathers from a pillow emptied at the top of a steeple. Running about to gather them up is a fool’s errand. Whenever we suffer this way, committing ourselves into the hands of our sovereign, sympathetic Lord Jesus by prayer should be our first resort. His mercy for all involved is what we need, and He delights to give it through our prayers.

Spurgeon also had learned the importance of earnest, persistent prayer. “The effectual fervent prayer of a righteous man availeth much” (Jas 5.16). There is no corresponding Greek word in the original text for the English word “fervent,” but praying with all attention, sincerity and strong desire for the glory of God and the good of men is obviously commendable. Spurgeon’s zeal for this may have led to an overstatement, however, when he says that without a very high degree of feeling, prayer is bound to be “utterly ineffectual,” and even that those feelings “give it force.” Scripture rather teaches that faith—even a tiny amount—is the indispensable element in prayer, and that the gracious love and power of our God in heaven is what “gives force” even to prayers suffering great defects (Matt 17.20; 2 Chron 20.6, 12). To pray aright is to confess our utter inability to help ourselves, and then to cast ourselves on God alone. If our earnestness made prayer effectual, we should thank ourselves when it is answered. Because the cause of answered prayer is not in us, but is rather our sovereign and gracious Father in heaven, whose ears are open to our faintest cries, we are bound to praise Him alone when He delivers us. Ω