| Barnes' Notes on the Bible My soul waiteth for the Lord more than they that watch for the morning - More intently; more anxiously. The Septuagint and Latin Vulgate render this, "My soul hopeth in the Lord from the morning watch until night." The idea is that of watchers - night guards - who look anxiously for the break of day that they may be relieved. It is not that of persons who simply look for the return of day, but of those who are on guard - or it may be who watch beside the sick or the dying - and who look out on the east to mark the first indications of returning light. To them the night seems long; they are weary, and want repose; all around is cheerless, gloomy, and still; and they long for the first signs that light will again visit the world. Thus in affliction - the long, dark, dreary, gloomy night of sorrow - the sufferer looks for the first indication, the first faint ray of comfort to the soul. Thus under deep conviction for sin, and deep apprehension of the wrath of God - that night, dark, dreary, gloomy, often long - the soul looks for some ray of comfort, some intimation that God will be merciful, and will speak peace and pardon. I say, more than they that watch for the morning - Margin, which watch unto the morning. The translation in the text best expresses the sense. There is something exceedingly beautiful and touching in this language of repetition, though it is much enfeebled by the words which our translators have inserted, "I say, more than." The Hebrew is, "more than they that watch for the morning - watch for the morning," as if the mind dwelt upon the words as better expressing its own anxious state than any other words could do. Everyone who has been afflicted will feel the force of this; every one who has been under conviction of sin, and who has felt himself in danger of suffering the wrath of God, will remember how anxiously he longed for mercy, for light, for peace, for some indication, even the most faint, like the first ray which breaks in the east, that his soul would find mercy and peace.
Clarke's Commentary on the BibleMore than they that watch for the morning - I believe the original should be read differently from what it is here. The Chaldee has, "More than they who observe the morning watches, that they may offer the morning oblation." This gives a good sense, and is, perhaps, the true meaning. Most of the Versions have "From the morning to the night watches." Or the passage may be rendered, "My soul waiteth for the Lord from the morning watches to the morning watches." That is, "I wait both day and night."
Gill's Exposition of the Entire BibleMy soul waiteth for the Lord,.... This is repeated for the confirmation of it, and to show the vehement and constant disposition of his mind towards the Lord; as well as for the sake of what follows: more than they that watch for the morning: I say, more than they that watch for the morning; or, "more than the morning watchers, that watch for or until the morning" (h); than watchmen of cities, or the keepers of the wails, as Aben Ezra; those who are upon the last morning watch, and are looking out for the morning light; that they may go off from duty, and lie down and sleep: or than those that sit up with sick persons; who, being solitary and melancholy, as well as want sleep, long for the morning, that they may have some refreshment: or rather than the priests and Levites that watched in the temple, that waited for the morning, that they might be relieved by others; or else than those of that function, who were very diligent to observe the break of day, that they might enter upon their morning sacrifices; of which are many instances in the Misnah (i). So the Targum, "more than they that observe the morning watches, which they observe to offer up the morning sacrifice:'' and Kimchi's paraphrase is, "who rise in the morning watches to pray.'' The coming of Christ is said to be as the morning; and the light of God's countenance is comparable to the morning light; the discoveries of pardoning grace are through the bright shining of the sun of righteousness, and is the healing that is in his wings; and salvation and deliverance from any distress Is light that breaks forth as the morning: all and each of these are more desirable, and more to be waited for, than the natural light of the morning; see 2 Samuel 23:4, Hosea 6:3. (h) So Junius & Tremellius, Musculus, Cocceius. (i) See Misn. Yoma, c. 3. s. 1. & Tamid, c. 3. s. 2.
Geneva Study BibleMy soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
Wesley's Notes 130:6 They - Whether soldiers that keep the night - watches in an army, or the priests or Levites who did so in the temple.
King James Translators' NotesI say...: or, which watch unto
Matthew Henry's Concise Commentary130:5-8 It is for the Lord that my soul waits, for the gifts of his grace, and the working of his power. We must hope for that only which he has promised in his word. Like those who wish to see the dawn, being very desirous that light would come long before day; but still more earnestly does a good man long for the tokens of God's favour, and the visits of his grace. Let all that devote themselves to the Lord, cheerfully stay themselves on him. This redemption is redemption from all sin. Jesus Christ saves his people from their sins, both from the condemning and from the commanding power of sin. It is plenteous redemption; there is an all-sufficient fulness in the Redeemer, enough for all, enough for each; therefore enough for me, says the believer. Redemption from sin includes redemption from all other evils, therefore it is a plenteous redemption, through the atoning blood of Jesus, who shall redeem his people from all their sins. All that wait on God for mercy and grace, are sure to have peace.
Matthew Henry's Whole Bible CommentaryVerses 5-8 Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence-"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice." II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. 44:5. Let all that devote themselves to God cheerfully stay themselves upon him (v. 7, 8), for two reasons:-1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Mt. 1:21), that redeems them from all iniquity (Tit. 2:14), and turns away ungodliness from Jacob, Rom. 11:26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile. |
