Text -- Psalms 119:1-33 (NET)

Psalm 119

119:1 א (Alef) How blessed are those whose actions are blameless, who obey the law of the 119:2 How blessed are those who observe his rules, and seek him with all their heart, 119:3 who, moreover, do no wrong, but follow in his footsteps. 119:4 You demand that your precepts be carefully kept. 119:5 If only I were predisposed to keep your statutes! 119:6 Then I would not be ashamed, if I were focused on all your commands. 119:7 I will give you sincere thanks, when I learn your just regulations. 119:8 I will keep your statutes. Do not completely abandon me! 119:9 ב(Bet) How can a young person maintain a pure life? By guarding it according to your instructions! 119:10 With all my heart I seek you. Do not allow me to stray from your commands! 119:11 In my heart I store up your words, so I might not sin against you. 119:12 You deserve praise, O Lord! Teach me your statutes! 119:13 With my lips I proclaim all the regulations you have revealed. 119:14 I rejoice in the lifestyle prescribed by your rules as if they were riches of all kinds. 119:15 I will meditate on your precepts and focus on your behavior. 119:16 I find delight in your statutes; I do not forget your instructions. 119:17 ג(Gimel) Be kind to your servant! Then I will live and keep your instructions. 119:18 Open my eyes so I can truly see the marvelous things in your law! 119:19 I am like a foreigner in this land. Do not hide your commands from me! 119:20 I desperately long to know your regulations at all times. 119:21 You reprimand arrogant people. Those who stray from your commands are doomed. 119:22 Spare me shame and humiliation, for I observe your rules. 119:23 Though rulers plot and slander me, your servant meditates on your statutes. 119:24 Yes, I find delight in your rules; they give me guidance. 119:25 ד(Dalet) I collapse in the dirt. Revive me with your word! 119:26 I told you about my ways and you answered me. Teach me your statutes! 119:27 Help me to understand what your precepts mean! Then I can meditate on your marvelous teachings. 119:28 I collapse from grief. Sustain me by your word! 119:29 Remove me from the path of deceit! Graciously give me your law! 119:30 I choose the path of faithfulness; I am committed to your regulations. 119:31 I hold fast to your rules. O Lord, do not let me be ashamed! 119:32 I run along the path of your commands, for you enable me to do so. 119:33 ה(He) Teach me, O Lord, the lifestyle prescribed by your statutes, so that I might observe it continually.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 119:6

A due respect, which implies hearty affection, diligent study, and constant practice.

Wesley: Psa 119:6

So as not to allow myself in any known sin, or in the neglect of any known duty.

Wesley: Psa 119:7

When by thy good spirit I shall he more fitly instructed in the meaning of thy word.

Wesley: Psa 119:8

For then I shall fall into the foulest sins.

Wesley: Psa 119:9

Or, any man. But he names the young man, because such are commonly void of wisdom and experience, and exposed to many and great temptations.

Wesley: Psa 119:9

Purge himself from all filthiness of flesh and spirit.

Wesley: Psa 119:11

I have laid it up in my mind like a choice treasure, to be ready upon all occasions to counsel, quicken or caution me.

Wesley: Psa 119:17

Safely and comfortably.

Wesley: Psa 119:18

Enlighten my mind by the light of thy Holy Spirit, and dispel all ignorance and error.

Wesley: Psa 119:18

Those great and marvellous depths of Divine wisdom and goodness, and those profound mysteries of Christ, and God's grace to mankind, and of that everlasting state, which are not to be known but by Divine illumination.

Wesley: Psa 119:19

I am not here as in my home, but as a pilgrim travelling homeward in a strange land.

Wesley: Psa 119:19

Which are my chief support and guide in my pilgrimage.

Wesley: Psa 119:20

Faints, as it frequently does, when a thing vehemently desired is delayed.

Wesley: Psa 119:20

To a more sound knowledge and serious practice of them.

Wesley: Psa 119:21

Obstinate and presumptuous sinners, who sin with an high hand.

Wesley: Psa 119:21

Or, wander, knowingly or wilfully.

Wesley: Psa 119:25

I am in danger of present death: I am like one laid in the grave.

Wesley: Psa 119:25

Preserve my life, or raise me out of the dust.

Wesley: Psa 119:25

According to thy promise.

Wesley: Psa 119:26

My sins; and all my cares, and fears, and troubles.

Wesley: Psa 119:27

More throughly.

Wesley: Psa 119:28

Like wax before the fire.

Wesley: Psa 119:29

Vouchsafe me an accurate knowledge of thy word, and let me govern myself by it in all things.

Wesley: Psa 119:30

Or, set before me as a mark to aim at; as a rule to direct me.

Wesley: Psa 119:32

I will obey thy precepts with all readiness, fervency, and diligence.

Wesley: Psa 119:32

When thou shalt replenish my heart with wisdom, and love to thee and thy law.

JFB: Psa 119:1

Literally, "complete," perfect, or sincere (compare Psa 37:37).

JFB: Psa 119:1

Or, "of"

JFB: Psa 119:1

Course of life.

JFB: Psa 119:1

Act

JFB: Psa 119:1

According to it (compare Luk 1:6).

JFB: Psa 119:1

From a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.

JFB: Psa 119:2

The word of God is so called, because in it He testifies for truth and against sin.

JFB: Psa 119:2

That is, a knowledge of Him, with desire for conformity to His will.

JFB: Psa 119:3

The course He reveals as right.

JFB: Psa 119:4-6

Are those directions which relate to special conduct, from a word meaning "to inspect."

JFB: Psa 119:4-6

Or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.

JFB: Psa 119:4-6

Or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.

JFB: Psa 119:4-6

Or regard carefully as to their whole purport.

JFB: Psa 119:7

Rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.

JFB: Psa 119:8

Recognizes the need of divine grace.

JFB: Psa 119:9

Is better, "for" taking heed, that is, so as to do it. The answer is implied, and inferable from Psa 119:5, Psa 119:10, Psa 119:18, &c., that is, by God's grace.

JFB: Psa 119:10-16

We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.

JFB: Psa 119:21-24

God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.

JFB: Psa 119:28-32

In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency.

JFB: Psa 119:28-32

Or, "expand"

JFB: Psa 119:28-32

With gracious affections.

JFB: Psa 119:33-38

That is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.

Clarke: Psa 119:1

Blessed are the undefiled in the way - אשרי תמימי דרך ashrey temimey darech , "O the blessedness of the perfect ones in the way."This Psalm begins something like the first, where see the notes Psa 1:1-6 (note). By the perfect, which is the proper meaning of the original word, we are to undertsand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.

Clarke: Psa 119:3

They also do no iniquity - They avoid all idolatry, injustice, and wrong; and they walk in God’ s ways, not in those ways to which an evil heart might entice them, nor those in which the thoughtless and the profligate tread.

Clarke: Psa 119:4

Thy precepts diligently - מאד meod , "superlatively, to the uttermost."God has never given a commandment, the observance of which he knew to be impossible. And to whatsoever he has commanded he requires obedience; and his grace is sufficient for us. We must not trifle with God.

Clarke: Psa 119:5

O that my ways were directed - " I wish that my way may be confirmed to keep thy statutes."Without thee I can do nothing; my soul is unstable and fickle; and it will continue weak and uncertain till thou strengthen and establish it.

Clarke: Psa 119:6

Then shall I not be ashamed - Every act of transgression in the wicked man tends to harden his heart; and render it callous. If a man who fears God is so unhappy as to fall into sin, his conscience reproaches him, and he is ashamed before God and man. This is a full proof that God’ s Spirit has not utterly departed from him, and that he may repent, believe and be healed

Clarke: Psa 119:6

Unto all thy commandments - God requires universal obedience, and all things are possible to him whom Christ strengthens; and all things are possible to him that believes. Allow that any of God’ s commandments may be transgressed, and we shall soon have the whole decalogue set aside.

Clarke: Psa 119:8

O forsake me not utterly - עד מאד ad meod , "to utter dereliction;"never leave me to my own strength, nor to my own heart

Clarke: Psa 119:9

A young man cleanse his way - ארח orach , which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offense, his secret pollutions: and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God

1. He is to consider that his way is impure; and how abominable this must make him appear in the sight of God

2. He must examine it according to God’ s word, and carefully hear what God has said concerning him and it

3. He must take heed to it, לשמר lishmor , to keep guard, and preserve his way - his general course of life, from all defilement.

Clarke: Psa 119:10

With my whole heart have I sought thee -

4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly

5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them

6. He must take care to keep in the path of duty, of abstinence and self-denial; not permitting either his eye, his hand, or his heart to wander from the commandments of his Maker.

Clarke: Psa 119:11

Thy word have I hid in my heart -

7. He must treasure up those portions of God’ s word in his mind and heart which speak against uncleanness of every kind; and that recommend purity, chastity, and holiness. The word of Christ should dwell richly in him. If God’ s word be only in his Bible, and not also in his heart, he may soon and easily be surprised into his besetting sin.

Clarke: Psa 119:12

Blessed art thou -

8. He must acknowledge the mercy of God, in so far preserving him from all the consequences of his sin

9. He should beg of him to become his teacher that his heart and conscience might be instructed in the spirituality of his statutes.

Clarke: Psa 119:13

With my lips have I declared -

10. He should declare to his own heart, and to all his companions in iniquity, God’ s judgments against himself and them; that if his longsuffering merely have not made a proper impression on their hearts, they may tremble at his approaching judgments.

Clarke: Psa 119:14

I have rejoiced -

11. He must consider it his chief happiness to be found in the path of obedience, giving his whole heart and strength to God; and when enabled to do it, he should rejoice more in it than if he had gained thousands of gold and silver. O how great is the treasure of a tender and approving conscience!

Clarke: Psa 119:15

I will meditate -

12. He should encourage self-examination and reflection; and meditate frequently on God’ s words, works, and ways - and especially on his gracious dealings towards him

13. He should keep his eye upon God’ s steps; setting the example of his Savior before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.

Clarke: Psa 119:16

I will delight myself - The word is very emphatical: אשתעשע eshtaasha , I will skip about and jump for joy

14. He must exult in God’ s word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation

15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified

Clarke: Psa 119:17

Deal bountifully - גמל gemol , reward thy servant. Let him have the return of his faith and prayers, that the Divine life may be preserved in his soul! Then he will keep thy word. From גמל gamal , to reward, etc., comes the name of ג gimel , the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist’ s art and ingenuity.

Clarke: Psa 119:18

Open thou mine eyes - גל עיני gal eynai , reveal my eyes, illuminate my understanding, take away the veil that is on my heart, and then shall I see wonders in thy law. The Holy Scriptures are plain enough; but the heart of man is darkened by sin. The Bible does not so much need a comment, as the soul does the light of the Holy Spirit. Were it not for the darkness of the human intellect, the things relative to salvation would be easily apprehended.

Clarke: Psa 119:19

I am a stranger in the earth - In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.

Clarke: Psa 119:20

My soul breaketh - We have a similar expression: It broke my heart, That is heart-breaking, She died of a broken heart. It expresses excessive longing, grievous disappointment, hopeless love, accumulated sorrow. By this we may see the hungering and thirsting which the psalmist had after righteousness, often mingled with much despondency.

Clarke: Psa 119:21

Thou hast rebuked the proud - This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in subjection, and whose kings were among the proudest of human beings. Instead of זדים zedim , the proud, some MSS. read זרים zarim , strangers, and one reads גוים goyim , the heathen; and so the Syriac.

Clarke: Psa 119:22

Remove from me reproach and contempt - Of these the captives in Babylon had a more than ordinary load.

Clarke: Psa 119:23

Princes also did sit - It is very likely that the nobles of Babylon did often, by wicked misrepresentations, render the minds of the kings of the empire evil affected towards the Jews.

Clarke: Psa 119:24

Thy testimonies also are - my counsellors - אנשי עצתי anshey atsathi , "the men of my counsel."I sit with them; and I consider every testimony thou hast given as a particular counsellor; one whose advice I especially need

The Analysis will farther explain the particular uses of this part

Clarke: Psa 119:25

My soul cleaveth unto the dust - It would be best to translate נפשי naphshi , my life; and then cleaving to the dust may imply an apprehension of approaching death; and this agrees best with the petition

Clarke: Psa 119:25

Quicken thou me - חיני chaiyeni , "make me alive."Keep me from going down into the dust.

Clarke: Psa 119:26

I have declared my ways - ספרתי sipparti , "I have numbered my ways,"I have searched them out; I have investigated them. And that he had earnestly prayed for pardon of what was wrong in them, is evident; for he adds, "Thou heardest me."

Clarke: Psa 119:28

My soul melteth - דלף dalaph sigifies to distil, to drop as tears from the eye. As my distresses cause the tears to distil from my eyes, so the overwhelming load of my afflictions causes my life to ebb and leak out.

Clarke: Psa 119:29

The way of lying - The propensity to falsity and prevarication, whatsoever is contrary to truth. Remove me from its solicitations, and remove it from me. "Grant me thy law graciously;"give it to me as a rule of moral conduct; but give it to me graciously through the gospel, and then it will not be the letter that killeth, but will be sanctified to me, so as to become to me holy, just, and Good.

Clarke: Psa 119:30

I have chosen the way of truth - And that I may continue in its "remove from me the way of lying."See above.

Clarke: Psa 119:31

I have stuck - דבקתי dabakti , I have cleaved to, been glued to, them: the same word as in Psa 119:25. My soul cleaves as much to thy testimonies, as my life has cleaved to the dust

Clarke: Psa 119:31

O Lord, put me not to shame - Let my sins and follies be blotted out by thy mercy; and so hide and cover them that they shall never appear, either in this or the coming world, to my shame and confusion! How many need to be importunate with God in this prayer!

Clarke: Psa 119:32

I will run - The particle כי elci, which we translate when, should be translated because: Because thou shalt enlarge, or dilate, my heart; make plain my path by cleansing me from my impurity, and taking the hinderances out of my way. I will then run without dread of stumbling, and every day make sensible progress

Clarke: Psa 119:33

Teach me, O Lord, the way of thy statutes - To understand the spiritual reference of all the statutes, etc, under the law, required a teaching which could only come from God

Clarke: Psa 119:33

I shall keep it unto the end - Here is a good thing asked for a good end. He wishes for heavenly teaching; not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.

Calvin: Psa 119:1

1.Blessed are they who are upright In these words the prophet sets forth the same paradox which we met with at the commencement of the Book of Psalms. All men naturally aspire after happiness, but instead of searching for it in the right path, they designedly prefer wandering up and down through endless by-paths, to their ruin and destruction. The Holy Spirit deservedly condemns this apathy and blindness. And but for man’s cupidity, which, with brutish impetuosity, hurries him in the opposite direction, the meaning of the words would appear quite plain to him. And the further a man wanders from God, the happier does he imagine himself to be; and hence all treat, as a fable, what the Holy Spirit declares about true piety and the service of God. This is a doctrine which scarcely one among a hundred receives.

The term way, is here put for the manner, or course and way of life: and hence he calls those upright in their way, whose sincere and uniform desire it is to practice righteousness, and to devote their life to this purpose. In the next clause of the verse, he specifics more clearly, that a godly and righteous life consists in walking in the law of God If a person follow his own humor and caprice, he is certain to go astray; and even should he enjoy the applause of the whole world, he will only weary himself with very vanity. But it may be asked, whether the prophet excludes from the hope of happiness all who do not worship God perfectly? Were this his meaning, it would follow that none except angels alone would be happy, seeing that the perfect observance of the law is to be found in no part, of the earth. The answer is easy: When uprightness is demanded of the children of God, they do not lose the gracious remission of their sins, in which their salvation alone consists. While, then, the servants of God are happy, they still need to take refuge in his mercy, because their uprightness is not complete. In this manner are they who faithfully observe the law of God said to be truly happy; and thus is fulfilled that which is declared in Psa 32:2, “Blessed are they to whom God imputeth not sins.” In the second verse, the same doctrine is confirmed more fully, by pronouncing blessed, not. such as are wise in their own conceit, or assume a sort of fantastical holiness, but those who dedicate themselves to the covenant of God, and yield obedience to the dictates of hits law. Farther, by these words, he tells us that God is by no means satisfied with mere external service, for he demands the sincere and honest affection of the heart. And assuredly, if God be the sole judge and disposer of our life:, the truth must occupy the principal place in our heart, because it is not sufficient to have our hands and feet only enlisted in his service.

Calvin: Psa 119:3

3.Surely they do not work iniquity The statement, that they who follow God as their guide do not work iniquity, may seem to be a mere common-place, and universally admitted truth. The prophet has two reasons for making it; first, to teach us that our life must be entirely under the direction of God; and, secondly, that we may more diligently and carefully attend to his doctrine. It is acknowledged by every one, that those who render obedience to God are in no danger of going astray, and yet every one is found turning aside to his own ways. Does not such licentiousness or presumption palpably demonstrate that they have a greater regard for their own devices than for the unerring law of God? And after all, as often as a man happens to fall, is not the plea of inadvertence instantly alleged, as if none ever sinned knowingly and voluntarily; or as if the law of God, which is an antidote to all delinquencies, because it keeps all our vicious propensities in check, did not furnish us with sufficient wisdom to put us upon our guard? The prophet, therefore, very justly declares, that those who are instructed in the law of God, cannot set up the plea of ignorance when they fall into sin, seeing they are willfully blind. Were they to attend carefully to God’s voice, they would be well fortified against all the snares of Satan. To strike them with terror, he informs them in the fourth verse, that God demands a rigid observance of the law; from which it may be gathered, that he will not suffer the contemners of it to escape with impunity. Besides, by speaking to God in the second person, he places him before our eyes as a Judge.

Calvin: Psa 119:5

5.I wish that my ways may be directed The original word כון , kun, is sometimes rendered to establish, and, accordingly, it may seem as if the prophet were soliciting for himself the virtue of perseverance. I am rather inclined to understand it as signifying to direct; for, although God’s plainly instructing us in his law, the obtuseness of our understanding, and the perversity of our hearts, constantly need the direction of his Spirit. Our main desire, therefore, ought to be for an understanding wisely regulated by the law of God, and also for a docile and obedient heart. Next, he adds, if a man carefully observe the law of God, he need be under no apprehension that he will ever regret what he has done or undertaken to do. The word respect intimates, that we must not be influenced by our own designs, nor decide, according to Carnal reason, what we are to do, but must at once come to the determination, that they who turn not aside, either to the right hand or the left, from the observance of God’s commandments, are indeed in the right path. They who reverently respect his law, may not escape the censure of the great bulk of mankind, yet the prophet declares, that They shall not be ashamed, because they have a good conscience in the presence of God and the angels, and, with the approval of this celestial assembly, they are well satisfied and contented; for if they depended upon the opinion of the world, their courage would presently fail. He says, all thy precepts, intimating, that among the snares of Satan, amid such thick darkness and so great insensibility as ours, the utmost vigilance and caution are necessary, if we would aim at being entirely exempted from blame. Wherefore, in all that we do, we must endeavor to have the law before us, to keep us from falling.

Calvin: Psa 119:7

7.I will praise thee He affirms it to be a singular instance of the loving-kindness of God, if a person has made considerable proficiency in his law. As a token and testimony of this, he here puts the giving of thanks to God; as if he should say, Lord, thou wilt confer upon me an inestimable blessing, if thou instruct me in thy law. It follows, therefore, that nothing in this life is more to be desired than this; and my fervent prayer is, that we may be fairly and fully convinced of the truth of it. For while searching carefully after such things as we deem advantageous to us, we do not overlook any earthly convenience, and yet we neglect that which is of most importance. The phrase, the judgments of thy righteousness, is the same with the commandments, in which perfect righteousness is comprehended; and thus the prophet commends God’s law on account of the thorough perfection of the doctrine contained in it. From this verse we learn, that none will praise God unfeignedly and cordially but he who has made such proficiency in his school as to mold his life into subjection to him. It is vain to make a pretense of praising God with the mouth and the tongue if we dishonor him by our life. Hence the prophet very justly here makes the fruit of genuine piety to consist in celebrating the praises of God without hypocrisy.

Calvin: Psa 119:8

8.I will observe thy statutes In these words he avers it to be his intention to observe the law of God, but, conscious of his own weakness, he utters a prayer that God would not deprive him of his grace. The term forsake is susceptible of two interpretations, either that God withdraws his Spirit, or that he permits his people to be brought low by adversity, as if he had forsaken them. The latter interpretation agrees best with the context, and is most in accordance with the phrase immediately subjoined, very far The prophet is not altogether averse to the trial of his faith, only he is apprehensive lest it might fail were the trial to be too long protracted, and therefore he desires to be treated with tenderness in his infirmity.,’ O God! thou sees my frame of mind, and, as I am but a man, do not conceal too long from me the tokens of thy favor, or defer helping me longer than is proper for me, lest, imagining myself to be forsaken of thee, I turn aside from the direct pursuit of godliness.”

Calvin: Psa 119:9

9.Wherewith shall a young man cleanse his way? In this place he repeats, in different words, the same truth which he formerly advanced, That, however much men may pique themselves upon their own works, there is nothing pure in their life until they have made a complete surrender of themselves to the word of the Lord. The more effectually to excite them to this, he produces, in an especial manner, the example of children or youths. In mentioning these, he by no means gives an unbridled license to those who have arrived at mature years, or who are aged, as if they were competent to regulate their own life, and as if their own prudence served as a law to them; but because youth puts men where two ways meet, and renders it imperative for them to select the course of life which they mean to follow, he declares that, when a person sets about the regulation of his life, no advice will prove of any advantage, unless he adopts the law of God as his rule and guide. In this way the prophet stimulates men to an early and seasonable regulation of their manners, and not to delay doing so any longer, agreeably to the words of Solomon, “Remember thy Creator in thy youth, ere the days of trouble come, and the years which shall be grief unto thee,” Ecc 12:1 ⁴⁰² They who defer from time to time become hardened in their vicious practices, and arrive at mature years, when it is too late to attempt a reformation. There is another reason, arising from the fact, of the carnal propensities being very powerful in youth, requiring a dortble restraint; and the more they are inclined to excess, the greater is the necessity for curbing their licentiousness. The prophet, therefore, not without reason, exhorts them particularly to attend to the observance of the law. We may reason from the greater to the less; for if the law of God possesses the power of restraining the impetuosity of youth, so as to preserve pure and upright all who take it for their guide, then, assuredly, when they come to maturity, and their irregular desires are considerably abated, it will prove the best antidote for correcting their vices. The reason, therefore, of so much evil prevailing in the world, arises from men wallowing in their own impurity, and being disposed to yield more to their own inclination than to heavenly instruction. The only sure protection is, to regulate ourselves according to God’s word. Some, wise in their own conceit, throw themselves into the snares of Satan, others, from listlessness and languor, live a vile and wicked life.

Calvin: Psa 119:10

10.With my whole heart Conscious of the integrity of his heart, the prophet still implores the help of God, that he might not stumble by reason of his infirmity. He makes no boast of self-preparation, as if he had spontaneously begun to inquire after God, but in praising the grace which he had experienced, he at the same time aspires after steadfastness to persevere in walking in his ways. It is folly on the part of the Papists to seize upon this and similar passages, as if the saints, of their own free will, anticipated the grace of the Holy Spirit, and afterwards were favored with his aid. The prophet does not make a division between God and himself, but rather prays God to continue his work till it is completed, agreeably with what we are generally taught, to keep God mindful of his benefits until he accomplish them.

In the meantime, there is good cause for presenting our supplication to God, to stretch out his hand towards us when he sees our minds so settled, that we are solicitous of nothing so much as acting uprightly. And as he elevates us with confidence to ask the gift of perseverance, when he inspires our hearts with proper affection towards him, so also does he entreat us for the future not to sink into a careless and languid state like soldiers who have been discharged, but seek to be constantly directed by the spirit of wisdom, and to be sustained by the principles of fortitude and virtue. David here, from his own example, points out to us a rule, that by how much a man finds himself succored by God, by so much ought he to be induced the more carefully and earnestly to implore the continuance of his aid; for unless he restrain us, we will instantly wander and go astray. This sentiment is more explicitly stated in the original word תשגני , tashqeni, which is in the passive voice, and signifies, to be led astray ⁴⁰³ From the import of the term, I do not mean to establish the doctrine that God secretly incites us to commit sin, but only to let my readers know, that such is our liability to err, that we immediately relapse into sin the instant he leaves us to ourselves. This passage also admonishes us that the man who swerves but a little from God’s commandments is guilty of going astray.

Calvin: Psa 119:11

11.I have hid thy word in my heart This psalm not being composed for the personal and peculiar use of the author only, we may therefore understand, that as frequently as David sets before us his own example, under this model he points out the course we ought to pursue. Here we are informed that we are well fortified against the stratagems of Satan when God’s law is deeply seated in our hearts. For unless it have a fast and firm hold there, we will readily fall into sin. Among scholars, those whose knowledge is confined to books, if they have not the book always before them, readily discover their ignorance; in like manner, if we do not imbibe the doctrine of God, and are well acquainted with it, Satan will easily surprise and entangle us in his meshes. Our true safeguard, then, lies not in a slender knowledge of his law, or in a careless perusal of it, but in hiding it deeply in our hearts. Here we are reminded, that however men may be convinced of their own wisdom, they are yet destitute of all right judgment, except as far as they have God as their teacher.

Calvin: Psa 119:12

12.Blessed art thou, O Jehovah! Such had been the prophet’s proficiency, that he was not only one of ‘God’s disciples, but also a public teacher of the Church. Nevertheless, acknowledging himself and all the upright to be only one their journey till they arrive at the close of life, he fails not to ask for the spirit of understanding. This passage informs us generally, that if God do not enlighten us with the spirit of discernment, we are not competent to behold the light which shines forth from his law, though it be constantly before us. And thus it happens, that not a few are blind even when surrounded with the clear revelation of this doctrine, because, confident in their own perspicacity, they contemn the internal illumination of the Holy Spirit. Farther, let us learn from this passage, that none are possessed of such superiority of intellect as not to admit of constant increase. If the prophet, upon whom God had conferred so honorable an office as a teacher of the Church, confesses himself to be only a disciple or scholar, what madness is it for those who are, greatly behind him in point of attainments not to strain every nerve to rise to higher excellence? Nor does he depend upon his own merits for obtaining his requests; he beseeches God to grant them from a regard to his own glory. This appears from the phraseology by which he introduces his request, Blessed art thou, O Jehovah! intimating, that his confidence of success originated in God’s being fully entitled to all praise on account of his unbounded goodness, justice, and mercy.

Calvin: Psa 119:13

13.With my lips In this verse he declares that the law of God was not only deeply engraven on his own heart, but that it was his earnest and strenuous endeavor to gain over many of his fellow-disciples into subjection to God. It is indeed a heartless matter to speak of the law of God abstractly, as we see hypocrites do, who talk very fluently about the whole doctrine of godliness, to which they are entire strangers. What the prophet noticed above, respecting the affection of the heart for God’s law, he now likewise applies to the lips. And, immediately afterwards, he again establishes the truth of what he had asserted about his cordial and unfeigned endeavors to instruct others; by saying, that he derived no less pleasure from the doctrine of God than from all the riches of the world. He indirectly contrasts his holy love for the law, with which he was inflamed, with the unholy avarice which has taken possession of almost all the world. “As wealth attracts to itself the hearts of mankind, so I have taken more exquisite delight in the progress which I make in the doctrine of godliness, than if I abounded in all manner of riches.”

Calvin: Psa 119:15

15.In thy precepts That to which I formerly adverted must not be forgotten — the prophet’s not making a boast of his own acquirements, but setting before others an example for their imitation. We are aware that the majority of mankind are so much involved in the cares of the world, as to leave no time or leisure for meditating upon the doctrine of God. To meet this callous indifference, he very seasonably commends diligence and attention. And even were we not so ensnared by the world, we know how readily we lose sight of the law of God, in the daily temptations which suddenly overtake us. It is not therefore without reason that the prophet exhorts us to constant exercise, and enjoins us to direct all our energies to the subject of meditation on God’s precepts. And as the life of men is unstable, being continually distracted by the carnality of their minds, he declares that he will consider attentively the ways of God. Subsequently, he repeats the exquisite pleasure he took in this pursuit. For our proficiency in the law of God will be small, until we cheerfully and heartily set our minds upon it. And, in fact, the commencement of a good life consists in God’s law attracting us to him by its sweetness. By the same means the lusts of the flesh, too, are subdued or mitigated. In our natural state, what is more agreeable to us than that which is sinful? This will be the constant tendency of our minds, unless the delight which we feel in the law carry us in the opposite direction.

Calvin: Psa 119:17

17.Do good to thy servant The term גמל gamal, which some render to requite, does not, among the Hebrews, import mutual recompense, but frequently signifies to confer a benefit, as in Psa 116:7, and many other passages. Here it must be viewed as expressive of free favor. The words, however, may admit of two senses. They may be read as a separate clause, in this manner: O God! display thy goodness to thy servant, and thus I shall live, or then I shall esteem myself happy. Or the verse may form one connected statement: O God! grant to thy servant the favor that, while I live, I may keep thy commandments. If the former lection is adopted, then, by these words, the prophet declares that, without the favor of God, he is like a dead man; that though he might abound in every thing else, yet he could not subsist without feeling that God was propitious towards him. The latter interpretation is preferable, That the prophet asks as a principal favor, that, while he lives, he may devote himself entirely to God; being fully persuaded that the grand object of his existence consists in his exercising himself in his service, an object which he firmly resolves to pursue. For this reason these two clauses are connected together, that I may live, and keep thy word. “I desire no other mode of living than that of approving myself to be a true and faithful servant of God.” All wish God to grant them a prolongation of their life; a wish after which the whole world ardently aspire, and yet there is scarcely one among a hundred who reflects upon the purpose for which he ought to live. To withdraw us from cherishing such irrational propensities, the prophet here describes the main object of our existence. He declares it to be owing to the peculiar grace of the Holy Spirit, that any person keeps the law of God. Had he imagined that the preparing oneself for the observance of his law depended on his own free will, then this prayer would have been nothing else than downright hypocrisy.

Very similar is the doctrine contained in the next verse. Having acknowledged, that power to keep the law is imparted to men by God, he, at the same time, adds, that every man is blind, until he also enlighten the eyes of his understanding. Admitting that God gives light to us by his word, the prophet here means that we are blind amid the clearest light, until he remove the veil from our eyes. When he confesses that his eyes are veiled and shut, rendering him unable to discern the light of the heavenly doctrine, until God, by the invisible grace of his Spirit, open them, he speaks as if he were deploring his own blindness, and that of the whole human race. But, while God claims this power for himself, he tells us that the remedy is at hand, provided we do not, by trusting to our own wisdom, reject the gracious illumination offered to us. Let us learn, too, that we do not receive the illumination of the Spirit of God to make us contemn the external word, and take pleasure only in secret inspirations, like many fanatics, who do not regard themselves spiritual, except they reject the word of God, and substitute in its place their own wild speculations. Very different is the prophet’s aim, which is to inform us that our illumination is to enable us to discern the light of life, that God manifests by his word. He designates the doctrine of the law, marvelous things, ⁴⁰⁴ to humble us, to contemplate with admiration its height; and to convince us the more of our need of the grace of God, to comprehend the mysteries, which surpass our limited capacity. From which we infer, that not only the ten commandments are included in the term la but also the covenant of eternal salvation, with all its provisions, which God has made. And knowing, as we do, that Christ, “in whom are hid all the treasures of knowledge and wisdom,” “is the end of the law,” we need not be surprised at the prophet commending it, in consequence of the sublime mysteries which it contains, Col 2:3; Rom 10:4

Calvin: Psa 119:19

19.I am a stranger on the earth It is proper to inquire into the reason for his calling himself a sojourner and stranger in the world. The great concern of the unholy and worldly is to spend their life here easily and quietly; but those who know that they have their journey to pursue, and have their inheritance reserved for them in heaven, are not engrossed nor entangled with these perishable things, but aspire after that place to which they are invited. The meaning may be thus summed up: “Lord, since I must pass quickly through the earth, what will become of me if I am deprived of the doctrine of thy law?” We learn from these words from what point we must commence our journey, if we would go on our way cheerfully unto God.

Besides, God is said to conceal his commandments from those whose eyes he does not open, because, not being endued with spiritual vision, in seeing they see not, so that what is before their eyes is hid from them. And, to demonstrate that he does not present his request in a careless manner, the prophet adds, that his affection for the law is most intense; for it is no common ardor which is expressed by him in the following language, My soul is rent with the desire it hath at all times unto thy judgments. As the man who may concentrate all his thoughts on one point with such intensity as almost to deprive him of the power of perception, may be said to be the victim of his intemperate zeal, so the prophet declares the energy of his mind to be paralyzed and exhausted by his ardent love for the law. ⁴⁰⁵ The clause, at all times, is meant to express his perseverance; for it may occasionally happen that a man may apply himself with great ardor to the study of the heavenly doctrine; but it is only temporary-his zeal soon vanishes away. Steadfastness is therefore necessary, lest, through weariness, we become faint in our minds.

Calvin: Psa 119:21

21.Thou hast destroyed the proud Others render it:, Thou hast rebuked the proud; a translation of which the Hebrew term גער , gaar, admits when the letter ב , beth, is joined with it in construction; but this being awaiting, it is better to render it destroy ⁴⁰⁶ It makes, however, little difference to the main drift of the passage, there being no doubt that the intention of the prophet is, to inform us that God’s judgments instructed him to apply his mind to the study of the law; and certainly this is an exercise which we ought on no account to defer till God visit us with chastisement.. But when we behold him taking vengeance upon the wicked, and the despisers of his word, we must be stupid, indeed, if his rod do not teach us wisdom; and, doubtless, it is an instance of special kindness on God’s part, to spare us, and only to terrify us from afar, that he may bring us to himself without injuring or chastising us at all.

It is not without reason that he denominates all unbelievers proud, because it is true faith alone which humbles us, and all rebellion is the offspring of pride. From this we learn how profitable it is to consider carefully and attentively the judgments of God, by which he overthrows such haughtiness. When the weak in faith see the wicked rise in furious. opposition against God, arrogantly casting off all restraint, and holding all religion in derision with impunity, they begin to question whether there be a God who sits as judge in heaven. God may, for a time, wink at this: by-and-bye, we witness him setting forth some indication of his judgment, to convince us that he hath not in vain uttered threatening against the violators of his law; and we ought to bear in mind that all who depart from him are reprobate.

Let it be carefully observed that, by wandering from his commandments, is not meant all kinds of transgression indiscriminately, but that unbridled licentiousness which proceeds from impious contempt of God. It is, indeed, given as a general sentence, that

“every one is cursed who continueth not in all
things which are written,” Deu 27:26

But as Godwin his paternal kindness, bears with those who fail through infirmity of the flesh, so here we must understand these judgments to be expressly executed upon the wicked and reprobate; and their end, as Isaiah declares, is,

“ that the inhabitants of the earth may learn righteousness,”
(Isa 26:9)

Calvin: Psa 119:22

22.Remove from me reproach This verse may admit of two senses: Let the children of God walk as circumspectly as it is possible for them to do, they will not escape being liable to many slanders, and therefore they have good reason to petition God to protect the unfeigned godliness which they practice against poisonous tongues. The following meaning may not inappropriately be given to the passage: O Lord, since I am conscious to myself, and thou art a witness of my unfeigned integrity, do not permit the unrighteous to sully my reputation, by laying unfounded accusations to my charge. But the meaning will be more complete if we read it as forming one continued sentence: O God, permit not the ungodly to mock me for endeavoring to keep thy law. For this impiety has been rampant in the world even from the beginning, that the sincerity of God’s worshippers has been matter of reproach and derision; even as, at this day, the same reproaches are still cast upon God’s children, as if not satisfied with the common mode of living, they aspired being wiser than others. That which was spoken by Isaiah must now be accomplished, “Behold I and my children, whom thou hast given me to be for a sign;” so that God’s children, with Christ their head, are, among the profane, as persons to be wondered at. Accordingly, Peter testifies that they charge us with madness for not following their ways, (1Pe 4:4;) and as this reproach — the becoming the subjects of ridicule on account of their unfeigned affection for God’s law — tends to the dishonor of his name, the prophet very justly demands the suppression of all these taunts; and Isaiah also, by his own example, directs us to flee to this refuge, because, although the wicked may arrogantly pour out their blasphemies on the earth, yet God sitteth in heaven as our judge.

In the following verse, he states more plainly that it was not in vain he besought God to vindicate him from such calumnies; for he was held in derision, not only by the common people, and by the most abandoned of mankind, but also by the chief men, who sat as judges. The term, to sit, imports that they had spoken injuriously and unjustly of him, not merely in their houses and at their tables, but publicly and on the very judgment-seat, where it behooved them to execute justice, and render to every one his due. The particle גם , gam, which he employs, and which signifies also or even, contains an implied contrast between the secret whisperings of the common people, and the imperious decisions of these imperious men, enhancing still more the baseness of their conduct. Nevertheless, in the midst of all this he steadfastly persevered in following after godliness. Satan was assailing him with this device in order to drive him to despair, but he tells us that he sought a remedy from it in meditation on the law of God. We are here taught, that it is not unusual for earthly judges to oppress God’s servants, and make a mock of their piety. If David could not escape this reproach, why should we, in these times, expect to do so? Let us further learn, that there is nothing more perverse than to place dependence upon the judgments of men, because, in doing so, we must, of necessity, constantly be in a state of vacillation. Let us therefore rest satisfied with the approbation of God, though men causelessly defame us — not only men of low degree, but also the very judges themselves, from whom the utmost impartiality might be expected.

Calvin: Psa 119:24

24.Also thy testimonies are my delight The particle גם , gam, connects this with the preceding verse. To adhere unflinchingly to our purpose, when the world takes up an unjust opinion of us, and, at the same time, constantly to mediate on God’s law, is an example of Christian fortitude seldom to be met with. The prophet now informs us how he overcame this temptation. Thy testimonies, says he, are my delight: “ Although the cruel injustice of men, in charging me falsely, grieves and annoys me, yet the pleasurable delight which I take in thy law is a sufficient recompense for it all.” He adds, that God’s testimonies are his counselors, by which we are to understand he did not rely on his own judgment simply, but took counsel from the word of God. This point ought to be carefully considered, inasmuch as we see how blind affection predominates in directing the lives of men. Whence does the avaricious man ask council, but from the erroneous principle which he has assumed, that riches are superior to every thing? Why does the ambitious man aspire after nothing so much as power, but because he regards nothing equal to the holding of honorable rank in the world? It is not surprising, therefore, that men are so grievously misled, seeing they give themselves up to the direction of such evil counselors. Guided by the word of God, and prudently yielding obedience to its dictates, there will then be no inlet to the deceits of our flesh, and to the delusions of the world, and we will stand invincible against all the assaults of temptation.

Calvin: Psa 119:25

25.My soul cleaveth to the dust ⁴⁰⁹ He means that he had no more hope of life than if he had been shut up in the tomb; and this must be carefully attended to, that we my not become impatient and grieved, whenever it may please God to make us endure various kinds of death. And, by his own example, he instructs us, when death stares us in the face, and all hope of escape fails, to present our petitions to God, in whose hand, as we have elsewhere seen, are the issues of death, and whose peculiar prerogative it is to restore life to those that are dead, (Psa 68:21) As the combat is hard, he betakes himself to the promises of God, and invites others to do the same. The expression, according to thy word, ⁴¹⁰ is an acknowledgment, that should he depart from God’s word, no hope would be left for him; but as God has affirmed that the life of the faithful is in his hand, and under his protection, shut up as he was in the grave, he yet comforted himself with the expectation of life.

Calvin: Psa 119:26

26.I have declared my ways In the first part of this verse he affirms he had prayed sincerely, and had not imitated the proud, who, trusting to their own wisdom, fortitude, and opulence, make not God their refuge. That man is said to declare his ways to God, who presumes neither to attempt nor undertake any thing unless with His assistance, and, depending wholly on His providence, commits all his plans to His sovereign pleasure, and centers all his affections in Him; doing all this honestly, and not as the hypocrites, who profess one thing with their lips, and conceal another within their hearts. He adds, that he was heard, which was of great importance in making him cherish good hope for the future.

In the second part of the verse he solemnly declares, that he holds nothing more dear than the acquiring of a true understanding of the law. There are not a few who make known their desires unto God, but then they would that he would yield to their extravagant passions. And, therefore, the prophet affirms that he desires nothing more than to be well instructed in God’s statutes. This statement is strengthened by the next verse, in which he once more asks the knowledge of these to be communicated to him. In both passages it must be carefully observed, that with the law of God set before us, we will reap little benefit from merely perusing it, if we have not his Spirit as our internal teacher.

Some expositors will have the word which I have translated, I will meditate, to be, I will entreat or argue, and thus the Hebrew term שוח , shuach, is referred both to the words and thoughts. The latter meaning is most in accordance with the scope of the passage. I take the import of the prophet’s words to be this: — That I may meditate upon thy wondrous works, make me to understand thy commandments. We will have no relish for the law of God until he sanctify our minds, and render them susceptible of tasting heavenly wisdom. And from this disrelish springs indifference, so that it is a grievous thing for the world to give a respectful attention to the law of God, having no savor for the admirable wisdom contained in it. With great propriety, therefore, does the prophet pray that this way may be opened to him by the gift of knowledge. From these words we are instructed, that in proportion to the spirit of knowledge given to us, our regard for the law of God, and our delight in meditating on it, ought to increase.

Calvin: Psa 119:28

28.My soul droppeth away for grief As a little before he said that his soul cleaved to the dust, so now, almost in the same manner, he complains that it melted away with grief. Some are of opinion that he alludes to tears, as if he had said that his soul was dissolved in tears. But the simpler meaning is, that his strength was poured out like water. The verb is in the future tense, yet it denotes a continued action. The prophet assures himself of a remedy for this his extreme sorrow, provided God stretch out his hand towards him. Formerly, when almost lifeless, he entertained the expectation of a revival through the grace of God; now also, by the same means, he cherishes the hope of being restored to renovated and complete vigor, notwithstanding he was nearly consumed. He repeats the expression, according to thy word, because, apart from his word, God’s power would afford us little comfort. But when he comes to our aid, even should our courage and strength fail, his promise is abundantly efficacious to fortify us.

Calvin: Psa 119:29

29.Take away from me the way of falsehood Knowing how prone the nature of man is to vanity and falsehood, he first asks the sanctification of his thoughts, lest, being entangled by the snares of Satan, he fall into error. Next, that he may be kept from falsehood, he prays to be fortified with the doctrine of the law. The second clause of the verse is interpreted variously. Some render it, make thy law pleasant to me. And as the law is disagreeable to the flesh, which it subdues and keeps under, there is good cause why God should be asked to render it acceptable and pleasant to us. Some expound it, have mercy upon me according to thy law as if the prophet should draw pity from the fountain-head itself, because God in his law promised it to the faithful. Both of these meanings appear to me forced; and, therefore, I am more disposed to adopt another, freely grant to me thy law. The original term, חנני channeni, cannot be translated otherwise in Latin than, gratify thou me; an uncouth and barbarous expression I admit, yet that will give me: little concern, provided my readers comprehend the prophet’s meaning. ⁴¹¹ The amount is, that being full of blindness, nothing is more easy than for us to be greatly deceived by error. And, therefor unless God teach us by the Spirit of wisdom, we will presently be hurried away into various errors. The means of our being preserved from error are stated to consist in his instructing us in his law. He makes use of the term to gratify. “It is indeed an incomparable kindness that men are directed by thy law, but in consequence of thy kindness being unmerited, I have no hesitation in asking of thee to admit me as a participator of this thy kindness.” If the prophet, who for some time previous served God, in now aspiring after farther attainments, does not ask for a larger measure of grace to be communicated to him meritoriously, but confesses it to be the free gift of God, then that impious tenet, which obtains in the papacy, that an increase of grace is awarded to merit as deserving of it, must fall to the ground.

Calvin: Psa 119:30

30.I have chosen the way of truth In this and the following verse he affirms that he was so disposed as to desire nothing more than to follow righteousness and truth. It is, therefore, with great propriety he employs the term to choose. The old adage, that man’s life is as it were at the point where two ways meet, refers not simply to the general tenor of human life, but to every particular action of it. For no sooner do we undertake any thing, no matter how small, than we are grievously perplexed, and as if hurried off by a tempest, are confounded by conflicting counsels. Hence the prophet declares, that in order constantly to pursue the right path, he had resolved and fully determined not to relinquish the truth. And thus he intimates that he was not entirely exempted from temptations, yet that he had surmounted them by giving himself up to the conscientious observance of the law.

The last clause of the verse, I have set thy judgments before me, relates to the same subject. There would be no fixed choice on the part of the faithful, unless they steadily contemplate the law, and did not suffer their eyes to wander to and fro. In the subsequent verse he not only asserts his entertaining this holy affection for the law, but also combines it with prayer, that he might not become ashamed and enfeebled under the derision of the ungodly, while he gave himself wholly to the law of God. Here he employs the same term as formerly, when he said his soul cleaved to the dust, and, in doing so, affirms he had so firmly taken hold of God’s law, that he cannot be separated from it. From his expressing a fear lest he might be put to shame or overwhelmed with reproach, we learn that the more sincerely a man surrenders himself to God, the more will he be assailed by the tongues of the vile and the venomous.

Calvin: Psa 119:32

32.I will run the way of thy commandments The meaning of the prophet is, that when God shall inspire him with love for his la he will be vigorous and ready, nay, even steady, so as not to faint in the middle of his course. His words contain an implied admission of the supineness inability of men to make any advancement in well-doing until God enlarge their hearts. No sooner does God expand their hearts, than they are fitted not only for walking, but also for running in the way of his commandments. He reminds us that the proper observance of the law consists not merely in external works, — that it demands willing obedience, so that the heart must, to some extent, and in some way, enlarge itself. Not that it has the self-determining power of doing this, but when once its hardness and obstinacy are subdued, it moves freely without being any longer contracted by its own narrowness. Finally, this passage tells us, when God has once enlarged our hearts, there will be no lack of power, because, along with proper affection, he will furnish ability, so that our feet will be ready to run.

Calvin: Psa 119:33

33.Teach me, O Jehovah/the way of thy statutes He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor. The majority of mankind think of anything rather than this, as that which they ought to ask from God. The Holy Spirit, therefore, often inculcates this desire, and we ought always to keep it in mind, that not only the inexperienced and unlearned, but those who have made great progress, may not cease to aspire after farther advancement. And as the Spirit of understanding comes from above, they should seek to be guided by his invisible agency to the proper knowledge of the law.

In the second clause of the verse the prophet points out the particular kind of doctrine of which he treats, that which virtually and effectually tends to renovate the heart of man. Interpreters explain the word עקב , ekeb, two ways. Some would have it to denote wages or reward, and then the Psalmist’s meaning would be: After I have been well instructed, then shall I know that those who apply themselves to the observance of thy law will not labor in vain; and, therefore, for the sake of the reward, I will keep thy commandments, persuaded that thou wilt never disappoint thy servants. Others render it, until the end, because those whom God teaches he teaches successfully, and, at the same time, strengthens them for prosecuting their journey without feeling lassitude or languor by the way, and enables them to persevere with constancy until they arrive at the termination of their course. I am far from supposing that he has no reference to the grace of perseverance. Let my readers, however, consider whether this verse may not be taken simply as the words stand in the original. The preposition until is not expressed by the prophet, who merely says, I will keep the end. “Lord, I have need of constant teaching, that I may not fall short of, but keep my eye continually upon my mark; for thou commandest me to run in thy course, on condition that death alone should be the goal. Unless thou teach me daily, this perseverance will not be found in me. But if thou guide me, I will be constantly upon the watch, and will never turn away my eyes from my end, or aim.” In my version I have inserted the commonly received reading.

Defender: Psa 119:1

"Law" (Hebrew torah) is the primary name for the Old Testament Scriptures as a whole, especially the Pentateuch. Of the eight different words used for the Scriptures in this remarkable psalm - the longest chapter in the Bible - "law" occurs most frequently. The psalm is an acrostic poem with twenty-two stanzas one for each letter of the Hebrew alphabet. The verses all begin with a particular letter in each verse of the stanza (aleph in the first stanza, beth in the second stanza). This structure is clearly intended to stress the literal (letter-by-letter, word-by-word) divine origin of the Scriptures (compare Christ's testimony in Mat 5:18). Practically every one of the 176 verses of the psalm uses one of these eight words in reference to the Scriptures. Six verses do not (Psa 119:3, Psa 119:37, Psa 119:90, Psa 119:91, Psa 119:122, Psa 119:132). This may suggest the tendency of man (often identified with the number six, as falling short of seven the number of completeness - Rev 13:18) to corrupt or dilute the Scriptures. On the other hand six verses (Psa 119:16, Psa 119:43, Psa 119:48, Psa 119:160, Psa 119:168, Psa 119:172) contain two references so that the total number remains 176, equal to the number of verses. The whole psalm begins with a promise of blessing to those who study, believe and obey the Word of God!"

Defender: Psa 119:2

"Testimonies" is Hebrew edah or eduth, the second of the eight words used in Psalm 119 for the Scriptures."

Defender: Psa 119:3

This is the first of the six verses in Psalm 119 with no specific mention of the Scriptures. This may suggest that the "young man" (Psa 119:9), immediately after learning of promised blessing through the Bible, still thinks he can obey God without daily attention to the Word but this is a mistake."

Defender: Psa 119:4

"Precepts" is Hebrew piqqudim, the third word for the Scriptures."

Defender: Psa 119:5

"Statutes" is Hebrew chuqqah or choe, the fourth word."

Defender: Psa 119:6

"Commandments" is Hebrew mitzvah, the fifth word."

Defender: Psa 119:7

"Judgments" is Hebrew mishpat, the sixth word."

Defender: Psa 119:8

After his confident assertion that he could keep all God's statutes, testimonies, precepts, walking in His law, respecting His commandments, and learning His judgments he suddenly realizes he simply cannot do all this and right at the end of his first stanza he cries out for God's mercy!"

Defender: Psa 119:9

The second stanza begins with an earnest desire for cleansing, a cleansing that can only be applied through God's Word (Eph 5:26). Appropriately the answer comes through the Hebrew word dabar, translated simply as "word." Dabar is the most frequently used word for "Word" in the Scriptures especially for "the Word of the Lord." Note its first use in Gen 15:1."

Defender: Psa 119:10

With less self-confidence than before his cleansing through the Word the young man realizes his deep dependence on the Lord, on prayer, and on the Word, calling out for strength not to "wander" away from God's written will."

Defender: Psa 119:11

How vitally important it is to memorize Scripture, hiding God's Word in both heart and mind, if we are to have daily victory over sin in our lives. Here the "young man" uses the eighth and final word for the Scriptures in this psalm, Hebrew imrah again translated simply by "Word," thus emphasizing not just a concept or thought but the very words of God."

Defender: Psa 119:16

This is the eighth (and last) verse of the psalmist's second stanza again emphasizing the "Word" (dabar). The same word is used in the first verse of the succeeding stanza. The reason why each stanza has eight lines is becoming evident for the Word of God is not only the Scriptures but is also Christ Himself (Joh 1:1-3, Joh 1:14). "Eight" is the number after "seven," the number of completeness, so it always suggests a new beginning and is associated with Jesus Christ in His resurrection on the "eighth" day. It is noteworthy that there are eight combinations of His name found in the New Testament ("Lord," "Jesus," "Christ," "Lord Jesus," "Lord Jesus Christ," "Jesus Christ," "Christ Jesus," and "Lord Christ"). The gematria (numerical value of the Greek letters) in "Jesus" is 888 whereas that of the antichrist will be 666. The gematria of "Lord" is 800 and of "Christ" is "8 x 185." All combinations are multiples of "8.""

Defender: Psa 119:17

Again dabar ("word") is used and associated, quite significantly, with "living." As the number of "new life" through the "living Word," the number "eight" is impressed in the whole structure of Psalm 119, where each stanza consists of eight verses. It is noteworthy that there were eight individuals (not including Christ and those raised with Him at His resurrection) who were raised from the dead as recorded in Scripture. You will find three in the Old Testament (1Ki 17:22; 2Ki 4:34, 2Ki 4:35; 2Ki 13:21), three by Christ (Mat 9:24, Mat 9:25; Luk 7:15; Joh 11:44), one through Peter (Act 9:40-41), and one through Paul (Act 20:9-12). Dabar ("word") in this psalm seems associated mainly with cleansing and new life (Psa 119:9, Psa 119:17), and imrah ("word") with victory over sin (Psa 119:11)."

Defender: Psa 119:18

Here "law" is used for the second time (first in Psa 119:1) referring to the whole Old Testament and from our perspective to the whole Bible. The adjective "wondrous" is often applied to God's mighty miracles in Egypt and other places. This would indicate that there are many evidences of supernatural inspiration and divine origin that can be gleaned from the Scriptures, if only one's spiritual eyes are open to see them as we search the Scriptures."

Defender: Psa 119:25

Revival ("life again") is associated with the Word. Rather than considering Psalm 119 as a random collection of pithy sayings about the Scriptures, one might think of it as a life-long diary of a young man beginning with his cleansing through the Word (Psa 119:9), and continuing on through all phases of his life in the Lord and ending in old age when he again thrusts himself on God's grace. He anxiously longs for his full salvation when he shall meet the Lord (Psa 119:174). Each stanza may represent a specific phase in his life-long pilgrimage in relation to the Scriptures. Each phase of one's life in the Lord may have one major theme but with overtones from other phases. Perhaps the following could be seen as the major themes of the respective stanzas, all from the perspective of continued application of the Scriptures. 1. Conviction; 2. Regeneration; 3. Nurture; 4. Confession; 5. Restoration; 6. Testimony; 7. Comfort; 8. Fellowship; 9. Trust; 10. Submission; 11. Persecution; 12. Sovereignty; 13. Understanding; 14. Guidance; 15. Protection; 16. Obedience; 17. Victory; 18. Truth; 19. Trust; 20. Deliverance; 21. Peace; 22. Salvation."

TSK: Psa 119:1

am 3560, bc 444 (Title), This Psalm, which was probably composed by Ezra, is another of the alphabetical Psalmscaps1 . icaps0 t consists of twenty-two parts, answering to the number of the Hebrew letters; every part being divided into eight verses, and each verse beginning with that letter which forms the title of the part; that is, the first part of eight verses with א , the second with ב , etc. It is an elegant, important, and useful composition; the chief subjects of which are the excellence of God’ s laws, and the happiness of those who observe them.

Blessed : Psa 1:1-3, Psa 32:1, Psa 32:2, Psa 112:1, Psa 128:1; Mat 5:3-12; Luk 11:28; Joh 13:17; Jam 1:25; Rev 22:14

undefiled : or, perfect, or sincere, 2Ki 20:3; 2Ch 31:20, 2Ch 31:21; Job 1:1, Job 1:8; Joh 1:47; Act 24:16; 2Co 1:12; Tit 2:11, Tit 2:12

walk : Eze 11:20; Hos 14:9; Luk 1:6; 1Th 4:1, 1Th 4:2

TSK: Psa 119:2

keep : Psa 119:22, Psa 119:146, Psa 25:10, Psa 105:45; Deu 6:17; 1Ki 2:3; Pro 23:26; Eze 36:27; Joh 14:23; 1Jo 3:20

seek : Psa 119:10; Deu 4:29; 2Ch 31:21; Jer 29:13

TSK: Psa 119:3

1Jo 3:9, 1Jo 5:18

TSK: Psa 119:4

Deu 4:1, Deu 4:9, Deu 5:29-33, Deu 6:17, Deu 11:13, Deu 11:22, Deu 12:32, Deu 28:1-14, Deu 30:16; Jos 1:7; Jer 7:23; Mat 28:20; Joh 14:15, Joh 14:21; Phi 4:8, Phi 4:9; 1Jo 5:3

TSK: Psa 119:5

Psa 119:32, Psa 119:36, Psa 119:44, Psa 119:45, Psa 119:131, Psa 119:159, Psa 119:173, Psa 51:10; Jer 31:33; Rom 7:22-24; 2Th 3:5; Heb 13:21

TSK: Psa 119:6

shall I : Psa 119:31, Psa 119:80; Job 22:26; Dan 12:2, Dan 12:3; 1Jo 2:28, 1Jo 3:20, 1Jo 3:21

I have : Psa 119:128; Joh 15:14; Jam 2:10

TSK: Psa 119:7

I will : Psa 119:171, Psa 9:1, Psa 86:12, Psa 86:13; 1Ch 29:13-17

when : Psa 119:12, Psa 119:18, Psa 119:19, Psa 119:27, Psa 119:33, Psa 119:34, Psa 119:64, Psa 119:73, Psa 119:124, Psa 25:4, Psa 25:5, Psa 25:8-10, Psa 143:10; Isa 48:17; Joh 6:45

thy righteous judgments : Heb. judgments of thy righteousness, Psa 119:138

TSK: Psa 119:8

I will : Psa 119:16, Psa 119:106, Psa 119:115; Jos 24:15

O forsake : Psa 119:116, Psa 119:117, Psa 119:176, Psa 38:21, Psa 38:22, Psa 51:11; Phi 4:13

TSK: Psa 119:9

shall : Psa 25:7, Psa 34:11; Job 1:5, Job 13:26; Pro 1:4, Pro 1:10, Pro 4:1, Pro 4:10-17, 5:7-23, 6:20-35; Pro 7:7; Ecc 11:9, Ecc 11:10, Ecc 12:1; Luk 15:13; 2Ti 2:22; Tit 2:4-6

by taking : Psa 119:11, Psa 119:97-105, Psa 1:1-3, Psa 19:7-11, Psa 78:4-8; Deu 6:6-9, Deu 17:18; Jos 1:7; Joh 15:3; 2Ti 3:15-17; Jam 1:21-25

TSK: Psa 119:10

my whole : Psa 119:2, Psa 119:34, Psa 119:58, Psa 119:69, Psa 78:37; 1Sa 7:3; 2Ch 15:15; Jer 3:10; Hos 10:2; Zep 1:5, Zep 1:6; Mat 6:24; Col 3:22; 1Jo 2:15

O let me : Psa 119:21, Psa 119:118, Psa 119:133, Psa 119:176, Psa 23:3, Psa 125:5, Psa 143:8-10; Pro 2:13, Pro 21:16; Isa 35:8; Eze 34:6; 2Pe 2:15-22

TSK: Psa 119:11

Thy word : Psa 119:97, Psa 1:2, Psa 37:31, Psa 40:8; Job 22:22; Pro 2:1, Pro 2:10, Pro 2:11; Isa 51:7; Jer 15:16; Luk 2:19, Luk 2:51; Col 3:16

that I : Psa 19:13

TSK: Psa 119:12

Blessed : 1Ti 1:11, 1Ti 6:15

teach : Psa 119:26, Psa 119:27, Psa 119:33, Psa 119:64, Psa 119:66, Psa 119:68, Psa 119:71, Psa 119:72, Psa 119:108, Psa 119:124, Psa 25:4, Psa 25:5, Psa 86:11, Psa 143:10; Luk 24:45; Joh 14:26; 1Jo 2:27

TSK: Psa 119:13

I declared : Psa 119:46, Psa 119:172, Psa 34:11, Psa 37:30, Psa 40:9, Psa 40:10, Psa 71:15-18, Psa 118:17; Mat 10:27, Mat 12:34; Act 4:20

TSK: Psa 119:14

rejoiced : Psa 119:47, Psa 119:72, Psa 119:77, Psa 119:111, Psa 119:127, Psa 119:162, Psa 19:9, Psa 19:10, Psa 112:1; Job 23:12; Jer 15:16; Mat 13:44; Act 2:41-47

TSK: Psa 119:15

meditate : Psa 119:23, Psa 119:48, Psa 119:78, Psa 119:97, Psa 119:131, Psa 119:148, Psa 1:2; Jam 1:25

have respect : Psa 119:6, Psa 119:117

TSK: Psa 119:16

delight : Psa 119:14, Psa 119:24, Psa 119:35, Psa 119:47, Psa 119:70, Psa 119:77, Psa 119:92, Psa 40:8; Rom 7:22; Heb 10:16, Heb 10:17

not forget : Psa 119:11, Psa 119:83, Psa 119:93, Psa 119:109, Psa 119:141, Psa 119:176; Pro 3:1; Jam 1:23, Jam 1:24

TSK: Psa 119:17

Deal : Gemol , ""reward""thy servantcaps1 . lcaps0 et him have the return of his faith and prayers. From this word is derived the name of ג , gimmel , the third letter of the alphabet, which is prefixed to every verse in this partcaps1 . tcaps0 his is a stroke of the Psalmist’ s art and ingenuity. Psa 119:65, Psa 119:124, Psa 119:132, Psa 13:6, Psa 116:7; Joh 1:16; 2Co 9:7-11; Phi 4:19

I may live : Rom 8:2-4; Eph 2:4, Eph 2:5, Eph 2:10; Tit 2:11, Tit 2:12; 1Jo 2:29, 1Jo 5:3, 1Jo 5:4

TSK: Psa 119:18

Open : Heb. Reveal, Isa 29:10-12, Isa 29:18, Isa 32:3, Isa 35:5; Mat 13:13, Mat 16:17; Joh 9:39; Act 26:18; 2Co 3:14-18, 2Co 4:4-6; Eph 1:17, Eph 1:18; Rev 3:18

wondrous : Psa 119:96; Hos 8:12; 2Co 3:13; Heb 8:5, Heb 10:1

TSK: Psa 119:19

a stranger : Psa 39:12; Gen 47:9; 1Ch 29:15; 2Co 5:6; Heb 11:13-16; 1Pe 2:11

hide : Psa 119:10; Job 39:17; Isa 63:17; Luk 9:45, Luk 24:45

TSK: Psa 119:20

soul : Psa 119:40, Psa 119:131, Psa 119:174, Psa 42:1, Psa 63:1, Psa 84:2; Pro 13:12; Son 5:8; Rev 3:15, Rev 3:16

at all times : Psa 106:3; Job 23:11, Job 23:12, Job 27:10; Pro 17:17

TSK: Psa 119:21

rebuked : Psa 119:78, Psa 138:6; Exo 10:3, Exo 18:11; Job 40:11, Job 40:12; Isa 2:11, Isa 2:12, Isa 10:12; Eze 28:2-10; Dan 4:37, Dan 5:22-24; Mal 4:1; Luk 14:11, Luk 18:14; Jam 4:6; 1Pe 5:5

cursed : Psa 119:10, Psa 119:110, Psa 119:118; Deu 27:15-26, Deu 28:15, Deu 30:19; Neh 9:16, Neh 9:29; Isa 42:24; Isa 43:28; Jer 44:9-11, Jer 44:16, Jer 44:28, Jer 44:29; Gal 3:13

TSK: Psa 119:22

Remove : Psa 119:39, Psa 119:42, Psa 39:8, Psa 42:10, Psa 68:9-11, Psa 68:19, Psa 68:20, Psa 123:3, Psa 123:4; 1Sa 25:10, 1Sa 25:39; 2Sa 16:7, 2Sa 16:8; Job 16:20, Job 19:2, Job 19:3; Heb 13:13

for I have : Psa 37:3, Psa 37:6; 1Pe 2:20, 1Pe 3:16, 1Pe 3:17, 1Pe 4:14-16

TSK: Psa 119:23

Princes : Psa 2:1, Psa 2:2; 1Sa 20:31, 1Sa 22:7-13; Luk 22:66, Luk 23:1, Luk 23:2, Luk 23:10, Luk 23:11

thy servant : Psa 119:15

TSK: Psa 119:24

testimonies : Psa 119:16, Psa 119:77, Psa 119:92, Psa 119:143, Psa 119:162; Job 27:10; Jer 6:10

my counsellors : Heb. men of my counsel, Psa 119:97-100, Psa 119:104, Psa 119:105, Psa 19:11; Deu 17:18-20; Jos 1:8; Pro 6:20-23; Isa 8:20; Col 3:16; 2Ti 3:15-17

TSK: Psa 119:25

soul : Psa 22:15, Psa 44:25; Isa 65:25; Mat 16:23; Rom 7:22-24; Phi 3:19; Col 3:2

quicken : Psa 119:37, Psa 119:40, Psa 119:88, Psa 119:93, Psa 119:107, Psa 119:149, Psa 119:156, Psa 119:159, Psa 71:20, Psa 80:18, Psa 143:11; Rom 8:2, Rom 8:3

according : Deu 30:6; 2Sa 7:27-29

TSK: Psa 119:26

declared : Psa 119:106, Psa 32:5, Psa 38:18, 51:1-19; Pro 28:13

teach : Psa 119:12, Psa 25:4, Psa 25:8, Psa 25:9, Psa 27:11, Psa 86:11, Psa 143:8-10; 1Ki 8:36

TSK: Psa 119:27

so shall I talk : Psa 71:17, Psa 78:4, Psa 105:2, Psa 111:4, Psa 145:5, Psa 145:6; Exo 13:14, Exo 13:15; Jos 4:6, Jos 4:7; Act 2:11; Rev 15:3

TSK: Psa 119:28

soul : Psa 22:14, Psa 107:26; Jos 2:11, Jos 2:24

melteth : Heb. droppeth

strengthen : Psa 27:14, Psa 29:11; Deu 33:25; Isa 40:29, Isa 40:31; Zec 10:12; Eph 3:16; Phi 4:13

TSK: Psa 119:29

Remove : Psa 119:37, Psa 119:104, Psa 119:128, Psa 119:163, Psa 141:3, Psa 141:4; Pro 30:8; Isa 44:20; Jer 16:19; Jon 2:8; Eph 4:22-25; 1Jo 1:8, 1Jo 2:4; Rev 22:15

grant me : Psa 119:5; Jer 31:33, Jer 31:34; Heb 8:10, Heb 8:11

TSK: Psa 119:30

chosen : Psa 119:29, Psa 119:111, Psa 119:173; Jos 24:15; Pro 1:29; Luk 10:42; Joh 3:19-21, Joh 8:45; 1Pe 2:2; 2Jo 1:4

thy judgments : Psa 119:24, Psa 119:52; Deu 11:18-20

TSK: Psa 119:31

stuck : Psa 119:48, Psa 119:115; Deu 4:4, Deu 10:20; Pro 23:23; Joh 8:31; Act 11:23

put me : Psa 119:6, Psa 119:80, Psa 25:2, Psa 25:20; Isa 45:17, Isa 49:23; Jer 17:18; Rom 5:5; 1Jo 2:28

TSK: Psa 119:32

run : Son 1:4; Isa 40:31; 1Co 9:24-26; Heb 12:1

enlarge : Psa 119:45, Psa 18:36; 1Ki 4:29; Job 36:15, Job 36:16; Isa 60:5, Isa 61:1; Luk 1:74, Luk 1:75; Joh 8:32, Joh 8:36; 2Co 3:17, 2Co 6:11; 1Pe 2:16

TSK: Psa 119:33

Teach : Psa 119:12, Psa 119:26, Psa 119:27; Isa 54:13; Joh 6:45

I shall keep : Psa 119:8, Psa 119:112; Mat 10:22, Mat 24:13; 1Co 1:7, 1Co 1:8; Phi 1:6; 1Jo 2:19, 1Jo 2:20, 1Jo 2:27; Rev 2:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 119:1

Blessed are the undefiled in the way - In the way or journey of life; in the path of religion; in the road which leads to heaven. As life - the religious life - is represented under the image of a journey, the expression here is equivalent to saying, "Blessed are those who in the journey of life - in their religious course - are pure, Sincere, uncontaminated."On the word way, see the notes at Psa 1:6. The margin here on the word undefiled, is perfect, or sincere. So the Hebrew. The word is the same as in Job 1:1, where it is rendered "perfect."See the notes at that passage. The Greek translation is undefiled - ἄμωμοι amōmoi . So the Latin, "immaculati." Luther renders it, "Who live without blemish"or stain. The idea is, "Blessed are they who are upright, sincere, perfect, in their course."The whole psalm is designed to illustrate this thought, by showing what the influence of a sincere and conscientious attachment to the principles of the law or word of God in the various circumstances of life must be.

Who walk in the law of the Lord - Who habitually obey his law. This constitutes sincerity, uprightness, perfection in a man’ s life, for the law of the Lord is the only just rule of human conduct.

Barnes: Psa 119:2

Blessed are they that keep his testimonies - His commandments or laws, considered as what he bears witness to concerning that which is just, wise, good. Every law of a parent is to his children a testimony on his part of what is wise and right and good; and so every law of God is his solemn testimony as to what is right and good for man. See Psa 19:7, note; Psa 25:10, note.

And that seek him with the whole heart - With a sincere desire to know his will and to do it; without hypocrisy or guile; with no selfish or sinister aims. As God knows the heart, all other modes of "seeking"him must be in vain. It is impossible for man to impose on him by appearances.

Barnes: Psa 119:3

They also do no iniquity - See the notes at 1Jo 3:9. The meaning is, that they are righteous; their character is that they do that which is right. It cannot mean that all persons who are religious are actually and absolutely perfect - for no man would hold this opinion; no one does hold it. It is general language such as is commonly used to describe an upright or righteous man. The declaration is true of all who are the friends of God - or, who are truly; religious - in the following senses:

(1) That they are habitually and characteristically righteous;

(2) That they intend to do right - for a man who deliberately purposes to do wrong - to lead a life of sin and disobedience, cannot be a pious man.

(3) That when they do err, it is not the result of intention, or the design of their life, but because they are tempted; are overcome with passion; are led by the power of their native corruption of heart to act contrary to their better judgment and their true character.

See Rom 7:14-17. On the other hand, it is true that a man who is not characteristically righteous; who is not an upright man in his dealings; who is not true, and honest, and temperate, and just, and benevolent, cannot be a child of God and heir of heaven. No exactness of orthodoxy, and no fervour of emotion, and no zeal in the cause of religion, can constitute true piety without this.

They walk in his ways - Habitually; constantly; characteristically. They are not merely honest, upright, and just in their dealings with men, but they walk in the ways of God; they are religious.

Barnes: Psa 119:4

Thou hast commanded - All this is here traced to the command of God; to the fact that he has required it. It is not mere human prudence; it is not mere morality; it is not because it will be for our interest; it is because God requires it. This is the foundation of all true virtue; and until a man acts from this motive it cannot be said that he is in the proper sense a righteous man.

To keep thy precepts diligently - Hebrew, "very much;"that is, to do it constantly; faithfully. Each one of his laws is to be observed, and to be observed always, and in all circumstances.

Barnes: Psa 119:5

O that my ways were directed ... - Indicating the desire of the pious heart. That desire - a prevailing, constant, uniform desire - is to keep the law of God. It is the aim of the life; it is the supreme purpose of the soul; it is the ruling wish of the man, thus to keep the law of God. He in whose bosom this is not the constant wish cannot be a pious man. The Hebrew particle used here, and rendered "O that,"is a particle denoting a wish, or an earnest desire. The word "ways"denotes the course of life. The whole is expressive of an earnest desire to live in accordance with the law of God. It implies also a sense of dependence on God.

Barnes: Psa 119:6

Then shall I not be ashamed - On the word ashamed, see Job 6:20, note; Psa 25:2-3, note. The meaning here is, that he would not have occasion to be ashamed; he would not be disappointed; all his hopes would be realized. He would have full evidence of piety; he would enjoy the comforts which he sought in religion; he would feel assured of ultimately obtaining eternal life.

When I have respect unto all thy commandments - literally, "In my looking at all thy commandments."That is, in his regarding them; in his feeling that all were equally binding on him; and in his having the consciousness that he had not intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep all the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep All the commandments of God; to submit to his will in everything.

Barnes: Psa 119:7

I will praise thee with uprightness of heart - With an upright and sincere heart.

When I shall have learned - Hebrew, "In my learning."In the practice or act of learning them. His own experience of their nature, influence, and value would lead him to sincere praise. He had no doubt of finding that they were worthy of his praises, and of seeing in them more and more occasion to glorify and honor God. The more we know of God, the more shall we see in him to praise. The larger our acquaintance and experience, the more our hearts will be disposed to magnify his name. This remark must extend to all that there is in God to be learned; and as that is infinite, so there will be occasion for renewed and more elevated praise to all eternity.

Thy righteous judgments - Margin, as in Hebrew, "Judgments of thy righteousness."The laws or statutes which God, as a righteous or just God, appoints to be the rule of conduct to his creatures.

Barnes: Psa 119:8

I will keep thy statutes - Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it - yet coupled with the prayer which follows, that God would not forsake him.

O forsake me not utterly - Hebrew, "To very much;"so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.

Barnes: Psa 119:9

Wherewithal - This begins the second portion of the psalm, extending to Psa 119:16, in which all the verses begin with the second letter of the Hebrew alphabet ( ב b ), indicated in our translation by the word Beth . These names of the letters, inserted for convenience, are no part of the psalm, as it is not so marked in the original. This mode of indicating the divisions of the psalm is special to our version. It is not in the Septuagint, the Latin Vulgate, or the German versions. The word wherewithal means "by what"(Hebrew); that is, What means shall a young man adopt by which he may "cleanse his way?"it indicates a state of inquiry. The case supposed is that of a young man pondering the question how he may be saved from the corruptions of his own heart, and escape the temptations to which he is exposed in early years, and lead a pure and upright life. There can be no more important inquiry for one just entering on the journey of life; there can be found nowhere a more just and comprehensive answer than is contained in this single verse. All the precepts of ancient and modern wisdom, all the teachings of pagan morality and religion, and all the results of the experience of mankind, could furnish nothing in addition to what is here suggested. The world has no higher wisdom than this by which to guide a young man, so that he may lead a holy life.

Shall a young man - The remark here might be applied also to those who are in middle life, or even to those who are in more advanced years, but it is applied here especially to the young, because it may be supposed that in the other cases the matter may be regarded as settled by experience; because to the young, as they commence life, the inquiry is so momentous; and because it is a question which it may be supposed will come up before the mind of every young man who has any right aspirations, and any proper conception of the dangers which encompass his path.

Cleanse his way? - Make his course of life pure and upright. The language does not necessarily imply that there had been any previous impurity or vice, but it has particular reference to the future: not how he might cleanse himself from past offences, but how he might make the future pure. The inquiry is, how he might conduct himself - what principles he could adopt - under what influence he could bring himself - so that his future course would be honest, honorable, upright.

By taking heed thereto ... - The word "thereto"is not in the original. The Hebrew is, "To keep according to thy word;"or, "in keeping according to thy word."Prof. Alexander supposes that this means "to keep it (his way) according to thy word;"and that the whole is a question - "How may a young man so cleanse his way as to keep it according to thy word?"- and that the answer to the question is to be found in the general strain of the psalm, or in the general principles laid down in the psalm. But it is clear that the answer to the question must be found in the verse, or not found at all; and the most natural construction is that in our translation. So DeWette renders it: "How can a young man walk guiltless? If (or, when) he holds (or, keeps) himself according to thy word."The meaning clearly is If he governs himself according to the law of God - if he makes that law the rule of his life and conduct, he would be enabled to do it. All other things might fail; this rule would never fail, in making and keeping a man pure. The more principles of common honesty, the principles of honor, the considerations of self-interest, the desire of reputation - valuable as they may be - would not constitute a security in regard to his conduct; the law of God would, for that is wholly pure.

Barnes: Psa 119:10

With my whole heart have I sought thee - See the notes at Psa 119:2. The psalmist in Psa 119:2 speaks of the "blessedness of those who seek the Lord with the whole heart;"in this verse he says that this blessedness was his. He could affirm that he had thus sought God. He had such a consciousness that this was the aim and purpose of his life that he could say so without hesitation. Every man who claims to be a religious man ought to be able to say this. Alas, how few can do it!

O let me not wander ... - Keep me in this steady purpose; this fixed design. This is the language of a heart where there is a consciousness of its weakness, and its liability to err, strong as may be its purpose to do right. Such an apprehension is one of the best means of security, for such an apprehension will lead a man to "pray,"and while a man prays he is safe.

Barnes: Psa 119:11

Thy word have I hid in mine heart - Compare the notes at Psa 37:31. The word rendered "hid"means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up. to hoard - as money or jewels - commonly "hidden"from public view. Job 20:26; Psa 17:14. Then it means to lay up in one’ s heart, as a secret, inaccessible place; to hide one’ s thoughts; purposes, designs; or to lay up knowledge or wisdom in the heart as a treasure, Job 10:13; Pro 2:1; Pro 7:1. The meaning here is, that he had "treasured"up the word of God, as the most valuable thing, in his heart; it was "there,"though unseen; it constituted the secret power by which he was governed; it was permanently deposited there, as the most valuable of his treasures.

That I might not sin against thee - That it might protect me from sinning against thee. That I might be continually guided by its precepts; that I might be admonished of duty; that I might be deterred from going astray.

Barnes: Psa 119:12

Blessed art thou, O Lord - Blessed art thou as the author of such a law. This language of benediction or doxology is an outbreak of feeling or adoration in view of such a law - so good, so holy, so suited to direct and guide man. The mind is full of the subject; and the lips give vent to the feeling of gratitude and joy that such a law had been revealed to people.

Teach me thy statutes - Make me more and more acquainted with a law so pure, so rich, so valuable.

Barnes: Psa 119:13

With my lips have I declared - That is, I have openly and publicly made thy words known to others; I have defended and vindicated them.

All the judgments - The word judgments here means the same as statutes or laws: and the idea is, that he had been on the side of those laws, and had endeavored by argument and persuasion to bring others under their influence. How he had done it we are not informed; but we have no reason to suppose that the author of the psalm was a minister of religion, and if not, then we have here an example of what a man who does not claim to be a public teacher may do, and should do, in making known and defending divine truth. Every man is as much bound to do this in his sphere as the minister of religion is in his; and private member’ s of the church have often an opportunity of doing this to more advantage than the ministers of the gospel possess.

Of thy mouth - With my mouth I speak those things which have proceeded from thine. I speak in thy name; I declare thy truth. It is not my own; it is thine.

Barnes: Psa 119:14

I have rejoiced ... - I do rejoice; I exult in this; I find my happiness there. The word expresses a high degree of joy.

As much as in all riches - Hebrew, "as upon all wealth."As people rejoice who have great wealth. I find my happiness in religion, as if in the possession of real wealth. Pro 10:22.

Barnes: Psa 119:15

I will meditate in thy precepts - I will think of them; I will find my happiness in them. See the notes at Psa 1:2.

And have respect unto thy ways - And look to thy ways - thy commands. I continually regard them, or refer to them in my mind as the guide of my life. See the notes at Psa 119:6.

Barnes: Psa 119:16

I will delight myself in thy statutes - I will find my happiness in thy laws. See Psa 1:2, note; Psa 112:1, note.

I will not forget thy word - I will not allow the world to crowd it out of my mind.

Barnes: Psa 119:17

Deal bountifully ... - This commences the next portion of the psalm, indicated by the letter Gimel ( ג g ), the third letter of the Hebrew alphabet, answering to our letter "g."Each verse of this portion Psa 119:17-24 begins with this letter. There is a resemblance between the first word of this verse - גמל g^e mol - and the letter - "Gimel"- which commences the eight verses of this portion of the psalm. The noun (derived from the verb) - גמל gâmâl - means a camel, and the letter gimel has been supposed to have derived its name from its having originally a resemblance to the camel’ s neck. In some of the Phenician inscriptions, and in the Ethiopic alphabet, it has this form (Gesenius, "Lex"). The verb used here means to do, or show, or cause good or evil to anyone; and then to reward, or to recompense, either good or evil. Here it seems to be used in a general sense of doing good, or showing favor, as in Psa 13:6; Psa 116:7; Psa 142:7. Compare Pro 11:17. It does not necessarily imply that the author of the psalm had any claim, or demanded this on the ground of merit. He begged the favor, the friendship, the interposition of God in his behalf.

That I may live - The continuance of life was dependent on the favor of God.

And keep thy word - For grace to do this he was equally dependent on God; and he asked that life might be continued, in order that he might honor the word of God by obeying it.

Barnes: Psa 119:18

Open thou mine eyes - Margin, "Reveal."So the Septuagint and the Latin Vulgate. The Hebrew word means to be naked; then to make naked, to uncover, to disclose, to reveal. Here it is the same as "uncover;"that is, take away from the eyes what is before them to prevent clear vision. Compare Num 22:31; Num 24:4, Num 24:16.

That I may behold wondrous things - Things which are suited to excite wonder and amazement: that is, things which are secret or hidden from the common view; the deep, spiritual meaning of the word of God. By natural vision he might see the surface - the letter; to see the deep, hidden, real, meaning, he needed the special influence of God. Compare 1Co 2:12, 1Co 2:14-15. He believed that there were such things in the law of God; he desired to see them.

Out of thy law - Out of the written word; out of the Scriptures. The word "law"here is used to denote "all"that God had revealed to mankind; all that is contained in the volume of inspiration. The truths taught here are

(1) That there are deep, hidden, secret things in the word of God, which are not perceived by the natural man;

(2) That those things, when understood, are suited to excite wonder, or to fill the mind with admiring views of God;

(3) That a special illumination of God is necessary that man may perceive these things; and

(4) That the proper understanding of these things is connected with prayer, and can be hoped for only in answer to prayer.

No one has a proper appreciation of divine truth - of the beauty, the spiritual meaning, the grandeur, the sublimity of the Bible - until he is a renewed - a praying - man. Compare the notes at 1Co 2:6-15.

Barnes: Psa 119:19

I am a stranger in the earth - A wayfaring man; a pilgrim; a so-journer; a man whose permanent home is not in this world. The word is applicable to one who belongs to another country, and who is now merely passing through a foreign land, or sojourning there for a time. Compare the notes at Heb 11:13. The home of the child of God is heaven. Here he is in a strange - a foreign - land. He is to abide here but for a little time, and then to pass on to his eternal habitation.

Hide not thy commandments from me - Make me to know them; keep them continually before me. In this strange land, away from my home, let me have the comfort of feeling that thy commands are ever with me to guide me; thy promises to comfort me. The feeling is that of one in a strange land who would desire, if possible, to keep up constant communications with his home - his family, his friends, his kindred there. On earth, the place of our sojourning - of our pilgrimage - the friend of God desires to have constant contact with heaven, his final home; not to be left to the desolate feeling that he is cut off from all contact with that world where he is forever to dwell.

Barnes: Psa 119:20

My soul breaketh - This word means to break; to crush; to break in pieces by scraping, rubbing, or grating. The idea would seem to be, not that he was crushed as by a single blow, but that his soul - his strength - was worn away by little and little. The desire to know more of the commands of God acted continually on him, exhausting his strength, and overcoming him. He so longed for God that, in our language, "it wore upon him"- as any ungratified desire does. It was not the possession of the knowledge of God that exhausted him; it was the intenseness of his desire that he might know more of God.

For the longing - For the earnest desire.

That it hath unto thy judgments at all times - Thy law; thy commands. This was a constant feeling. It was not fitful or spasmodic. It was the steady, habitual state of the soul on the subject. He had never seen enough of the beauty and glory of the law of God to feel that all the needs of his nature were satisfied, or that he could see and know no more; he had seen and felt enough to excite in him an ardent desire to be made fully acquainted with all that there is in the law of God. Compare the notes at Psa 17:15.

Barnes: Psa 119:21

Thou hast rebuked the proud - Compare Psa 9:5. The meaning is, that God had done this not by word but by deed. The proud were everywhere rebuked by God, alike in his law, and in his providence. The connection seems to be this: the psalmist is meditating on the benefit or advantage of keeping the law of God; of a humble, pious life. His mind naturally adverts to what would be the opposite of this - or to this in contrast with an opposite course of life; and he says, therefore, that God had in every way, and at all times, manifested his displeasure against that class of people. Such a course, therefore, must be attended with misery; but the course which he proposed to pursue must be attended with happiness.

That are cursed - The accursed; those who are regarded and treated by God as accursed, or as objects of his disapprobation.

Which do err from thy commandments - Who depart from thy law. The sense is, "I propose and intend to keep thy law. As a motive to this, I look at the consequences which must follow from disobeying it. I see it everywhere in the divine treatment of those who do disregard that law. They are subject to the displeasure - the solemn rebuke - of God. So all must be who disregard his law; and it is my purpose not to be found among their number."

Barnes: Psa 119:22

Remove from me reproach and contempt - Show me thy favor, and let me not suffer in the estimation of mankind on account of my religion. Let me not be exposed to malicious charges; to accusations of hypocrisy, insincerity, and unfaithfulness on account of my religion. This "reproach and contempt"might arise from two sources;

(1) on account of religion itself, or because he was a true friend of God; or

(2) he may have been charged with hypocrisy and insincerity; with doing things inconsistent with the profession of religion. These accusations he prays may be removed from him:

\tx1080 (a) in order that the true religion might not be in itself a matter of reproach, but that God might honor his own religion, and make it esteemed among people;

(b) because he was conscious that so far as he was concerned, the charges were unfounded. He did not deserve the "reproach and contempt"that properly belong to a life of hypocrisy and insincerity.

For I have kept thy testimonies - My conscience assures me of this. I can appeal to thee, my God, in proof that I do not deserve the charge of insincerity and hypocrisy. Every professedly pious man ought to be able thus to appeal to conscience and to God, and to say, in the most solemn manner, that he does not deserve the reproach of hypocrisy and insincerity.

Barnes: Psa 119:23

Princes also did sit and speak against me - This would have been applicable to David many times in his life, but it was also applicable to many others, and there is nothing in the language which would limit it to David. It is evident that the author of the psalm had been subject to reproach from those who were of exalted rank; it is clear also that he felt this keenly. It is natural, whether proper or not, that we should feel the reproach and contempt of those in elevated life - the rich, the honored, the learned - more than of those in humbler life. Their good opinion can be of value only as they may be better qualified than others to judge of what constitutes true excellence, or as they may have it in their power to do us more harm, or to do more to aid us in doing good, than others have; but truth and principle are never to be sacrificed that we may secure their favor; and if, in the faithful discharge of our duty, and the zealous adherence to the principles of our religion, we incur their frowns, we are to bear it - as the great Lord and Saviour of his people did. Heb 13:13.

But thy servant did meditate in thy statutes - I was engaged in this; I continued to do it; I was not deterred from it by their opposition; I found comfort in it, when they sat and talked against me. This would seem to have reference to some occasion when they were together - in public business, or in the social circle. They, the princes and nobles engaged in the ordinary topics of conversation, or in conversation connected with revelry, frivolity, or sin. Unwilling to participate in this - having different tastes - feeling that it was improper to be one of their companions in such a mode of spending time, or in such subjects of conversation, "he"withdrew, he turned his thoughts on the law of God, he sought comfort in meditation on that law and on God. He became, therefore, the subject of remark - perhaps of their jests - "because"he thus refused to mingle with them, or because he put on what seemed to be hypocritical seriousness, and was (what they deemed) stern, sour, unsocial, as if he thus publicly, though tacitly, meant to rebuke them. Nothing will be more "likely"to subject one to taunting remarks, to rebuke, to contempt, than to manifest a religious spirit, and to introduce religion in any way in the circles of the worldly and the frivolous.

Barnes: Psa 119:24

Thy testimonies also are my delight - See the notes at Psa 119:16. He found his main happiness in the word of God.

And my counselors - Margin, as in Hebrew, "men of my counsel."He sought direction and advice from them as from a friend who would give him counsel. He looked to the revealed law of God to ascertain what was right; to know how he should act in the emergencies of life.

Barnes: Psa 119:25

My soul cleaveth unto the dust - This commences a new division of the psalm, in which each verse begins with the "fourth"letter of the Hebrew alphabet - Daleth ( ד d ), equivalent to the English "d."There is nothing in the sense to separate it from the other parts of the psalm. The word rendered "cleaveth"means to be glued to; to stick fast. It has the sense of adhering firmly to anything, so that it cannot easily be separated from it. Compare the notes at Psa 63:8. The word "dust"here may mean either the earth, and earthly things, considered as low, base, unworthy, worldly; or it may mean the grave, as if he were near to that, and in danger of dying. DeWette understands it in the latter sense. Compare Psa 44:25; Psa 22:29. Yet the word cleave would hardly suggest this idea; and the force of that word would be better represented by the idea that his soul, as it were, adhered to the things of earth; that it seemed to be so fastened to them - so glued to them - that it could not be detached from them; that his affections were low, earthly, grovelling, so as to give him deep distress, and to lead him to cry to God for life and strength that he might break away from them. This expresses what is often felt by good people, and thus presents one of the forms of religious experience. Compare Rom 7:14-15.

Quicken thou me - Cause me to live; give me vigor and strength to break away from this which binds me fast, and to rise above these low propensities.

According to thy word - That is, either according to thy promises made to thy people to aid them when they are in distress; or, according to the principles of thy word, that I may live as thy word requires. Who has not found his soul so cleaving to dust - to earth - to worldly things - as to feel himself degraded by it, and to lead him to cry out with earnestness that God would give him strength, life, vigor, that his soul might rise to better things?

Barnes: Psa 119:26

I have declared my ways - That is, I have declared or recounted them to thee. I have made mention of my cares, troubles, anxieties, purposes. I have laid them all before thee, reserving or keeping back nothing.

And thou heardest me - Thou didst answer me. It is only when we declare all our ways before God, that we can hope he "will"hear us. It is right and proper that we should go before God with all our cares and troubles. There is nothing that gives us anxiety, of which we may not speak to him, however trivial it may seem to be - even as a child speaks to a mother of the smallest matter that troubles him. When this is done, we may be assured that God will not turn away from us, or disregard our cry.

"I told him all my secret grief;

My secret groaning reached his cars;

He gave my inward pains relief,

And calmed the tumult of my fears."

Teach me thy statutes - Make known to me thy will. Acquaint me with what thou wouldst have me to do. See Psa 119:12.

Barnes: Psa 119:27

Make me to understand ... - See the notes at Psa 119:18.

So shall I talk of thy wondrous works - The things in thy works - thy providential dealings - that are wondrous. That is, with a heart full of the subject, he could not but speak of those things - for "out of the abundance of the heart the mouth speaketh."See the notes at Psa 39:2-4.

Barnes: Psa 119:28

My soul melteth - Margin, "droppeth."The Hebrew word here employed - דלף dâlaph - means to drop, to drip, to distil, spoken of a house, as when the rain drops through the roof, Ecc 10:18; then, to shed tears, to weep, Job 16:20 - and this seems to be the meaning here. The idea of melting is not properly in the word, and the term weep would better express the meaning. His soul seemed to drop tears. It overflowed with tears. Yet there is an idea of abundant or constant weeping. It is not a gush of emotion, as when we say of one that he is "bathed in tears;"it is the idea of a steady flow or dropping of tears - slow, silent, but constant - as if the soul were dripping away or dissolving. Thus the idea is more striking and beautiful than that of melting. It is quiet but continuous grief that slowly wears away the soul. There are two kinds of sorrow:

(a) the one represented by floods of tears, like fierce torrents that sweep all away, and are soon passed;

(b) the other is the gentle dropping - the constant wearing - the slow attrition caused by inward grief, that secretly but certainly wears away the soul.

The latter is more common, and more difficult to be borne than the other. The Septuagint and the Latin Vulgate render this, "My soul slumbereth."

\tx4050 For heaviness - This word means grief, sorrow, vexation. Pro 14:13; Pro 17:21. It is here silent grief; hidden sorrow. How many thus pine in secret, until life slowly wears away, and they sink to the grave.

Strengthen thou me - Give me strength to meet this constant wearing away - this slow work of sorrow. We need strength to bear great and sudden sorrow; we need it not less to bear that which constantly wears upon us; which makes our sleep uneasy; which preys upon our nerves, and slowly eats away our life.

According unto thy word - See Psa 119:9, Psa 119:25.

Barnes: Psa 119:29

Remove from me - Take it from me; cause it to depart; let me not be under its influence or power.

The way of lying - Every false, deceitful, hypocritical way. We are not to suppose that the psalmist was addicted to lying, but that he felt he was, like all people, in danger of acting from false views, from wrong motives, or under the influence of delusion and deceit. It is a prayer that he might always be sincere and truthful. No man who knows his own heart can doubt the propriety of this prayer. On nothing does a man need more to examine himself; in nothing does he more need the grace of God, than that he may be sincere.

And grant me thy law graciously - The knowledge of thy law; grace to obey thy law. The single word rendered "grant graciously"is a word which implies the idea of mercy or favor. It was not a thing which he claimed as a right; it was that for which he was dependent on the mercy of God.

Barnes: Psa 119:30

I have chosen the way of truth - Among all the paths of life I have selected this. I prefer this. I desire to walk in this. Religion is, wherever it exists, a matter of preference or choice; and the friend of God prefers his service to the service of the world.

Thy judgments - Thy statutes; thy laws.

Have I laid before me - I have set them before my mind as the guide of my conduct; I have made their observance the end and aim of my life.

Barnes: Psa 119:31

I have stuck unto thy testimonies - The word here rendered "stuck"is the same which in Psa 119:25 is rendered "cleave:"- "My soul cleaveth unto the dust."It means here that he had adhered to the testimonies of God as if he had been glued to them, or as if he and they were firmly united together. He had so adhered to them that he could not be detached from them.

O Lord, put me not to shame - Let me not be disappointed or confounded; let all my anticipations of the good effects of obeying thy law be realized; let me find all that I have hoped for; let me partake of thy friendship and favor as I desire. See the notes at Psa 119:6.

Barnes: Psa 119:32

I will run the way of thy commandments - That is, I will not merely keep them - which might be expressed by "I will walk in them,"but I will hasten to keep them; I will do it with alacrity, as when one runs to accomplish an object. I will devote to them all the energies of my life.

When thou shalt enlarge my heart - Or, more literally, "For thou wilt enlarge my heart;"expressing confidence that God would do this, so that he would be thus inclined and enabled to keep his commandments. it is an acknowledgment of dependence, and at the same time the expression of a confident belief that God would grant him the grace needful for him. The phrase "to enlarge the heart"means to make it free; to deliver it from all hindrances to what is right; to fill it with noble and holy purposes; to stimulate and animate it. The heart is contracted or made narrow by selfishness, pride, vanity, ambition, covetousness; it is made large by charity, love, hope, benevolence. Sin narrows the soul; religion enlarges it.

Barnes: Psa 119:33

Teach me, O Lord, the way of thy statutes - This begins a new division of the psalm, indicated by the letter He ( ה h , or "h"). The word rendered "teach"means properly to throw, to cast, to hurl; and then, to teach - as if truth were thrown and scattered abroad. The sentiment is the same as in Psa 119:12.

And I shall keep it unto the end - Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.

Poole: Psa 119:2

That keep in mind and heart, that carefully and diligently observe,

his testimonies his precepts. For the reason of this and the other titles of God’ s word, see the argument or preface to this Psalm.

That seek him to wit, the Lord, expressed Psa 119:1 , that seek his presence, and favour, and acquaintance.

With the whole heart sincerely, industriously, and fervently, above all other things. This is opposed to hypocrisy, and sloth, and lukewarmness in religion.

Poole: Psa 119:3

Do no iniquity or, are not workers of iniquity , i.e. do not knowingly, and resolvedly, and industriously, and customarily continue in sinful courses. So this phrase is understood Job 31:3 34:8 Psa 5:5 6:8 125:5 Pro 10:29 Luk 13:27 ; otherwise there is not a just man upon earth that sinneth not , Ecc 7:20 .

They walk: this is their constant practice, and the general course of their lives, which is commonly signified by walking, as Psa 1:1 , and every where.

In his ways in the paths which God hath prescribed to them.

Poole: Psa 119:4

Nor is it strange that thy people do so exactly and diligently observe and practise thy precepts, because they are commanded so to do by thee their sovereign Lord.

Poole: Psa 119:5

My desires answer thy commands.

Directed or established , to wit, by thy grace and Holy Spirit; for the direction of God’ s word he had already.

Poole: Psa 119:6

Then shall I not be ashamed either of my actions, or of my profession of religion, or of my hope and confidence in thy favour. When sinners shall be ashamed both here, Rom 6:21 , and hereafter, Dan 12:2 , I, having the conscience of mine own integrity, shall lift up my head with courage and boldness , both before men, when they either accuse or persecute me, and before God in the day of judgment , as it is said, 1Jo 4:17 .

Respect a due and true respect, which implies high valuation, hearty affection, diligent study, and common practice.

Unto all thy commandments so as not to be partial in my obedience, not to allow myself in the practice of any known sin, or in the neglect of any known duty.

Poole: Psa 119:7

Praise thee i.e. worship thee; one eminent duty of God’ s worship being put for all, as is frequent in Scripture.

With uprightness of heart or, with a right mind or heart ; in a right manner, so as may be acceptable to thee, and beneficial to myself.

When I shall have learned thy righteous judgments when by thy good Spirit I shall be more fully instructed in the meaning of thy word; which is the only rule of thy worship; for want of a sound knowledge whereof many persons run into superstitious or erroneous practices.

Poole: Psa 119:8

I will keep thy statutes it is my full purpose to do so, whatsoever it cost me.

Forsake me not utterly not totally and finally; for then I shall fall into the foulest sins and greatest mischief. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do.

Poole: Psa 119:9

Young man or, any man. But he names the

young man because such are commonly void of wisdom and experience, heady and wilful, and impatient of admonition, full of violent passions and strong lusts, and exposed to many and great temptations.

Cleanse his way reform his life, or purge himself from all filthiness of flesh and spirit.

By taking heed thereto according to thy word by a diligent and circumspect watch over himself, and the examination and regulation of all his actions by the rules of thy word.

Poole: Psa 119:10

Deny me not thy grace and assistance, which I have so sincerely and earnestly desired, and laboured to obtain.

Let me not wander Heb. do not make me to wander , to wit, by leading me into temptation, by withdrawing thy grace, which is necessary to keep me from wandering.

Poole: Psa 119:11

I have not contented myself with bare hearing or reading thy word, but have received it in the love of it, have diligently pondered it, and laid it up in my mind and memory like a choice treasure, to be ready upon all occasions, to counsel, or comfort, or quicken, or caution me, as need requires; that by a diligent and affectionate consideration of thy precepts, and promises, and threatenings, I might be kept from sinful courses, against which these are the best antidote.

Poole: Psa 119:12

Blessed art thou thou art infinitely blessed, and most worthy of all blessing and praise, and therefore do thou bless me in teaching me, as it follows. Or, Blessed be thou . I bless and praise thee for that great blessing of thy word, Psa 119:11 .

Teach me thy statutes both to know and to practise them better.

Poole: Psa 119:13

If thou wilt teach me, I will teach others, as I have already done; and so thou shalt have glory, and others benefit by it.

Poole: Psa 119:14

In the way of thy testimonies in the study and practice of them.

Poole: Psa 119:15

I will diligently and seriously consider the nature, and design, and extent of thy precepts, and especially so far as they concern my own duty.

Have respect unto thy ways or, look unto them , as workmen constantly and carefully look to their rule to guide themselves by it.

Poole: Psa 119:17

Deal bountifully I plead no merit, but only thy free grace and rich mercy.

That I may live safely and comfortably, in spite of all the attempts of mine enemies to take away my life.

And keep thy word: I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service.

Poole: Psa 119:18

Open thou mine eyes enlighten my mind by the light of thy Holy Spirit, and dispel all ignorance and error.

Wondrous things out of thy law those great and marvellous depths of Divine wisdom and goodness, and those profound mysteries of Christ and of God’ s grace to mankind, and of that future and everlasting state, which are contained in God’ s law, and which were not to be known but by divine illumination, Mat 16:17 1Co 2:11,14 2Co 3:14 4:4,6 Eph 1:17 , especially in the times of the Old Testament.

Poole: Psa 119:19

Stranger or sojourner . I am not here as in my home, but as a pilgrim travelling homeward in a strange land; which calls for thy pity and help. That law of nature, which thou hast planted in all men’ s minds, teacheth them to show humanity to strangers, and to direct travellers; much more may this be expected from thee.

Thy commandments which are my chief support and guide in my pilgrimage.

Poole: Psa 119:20

Breaketh fainteth, as it frequently doth, when a thing vehemently desired is denied or delayed. Compare Pro 13:12 .

Unto thy judgments to a more sound knowledge and serious practice of them.

Poole: Psa 119:21

Hast rebuked or dost rebuke , i.e. severely punish and destroy. And therefore I justly long for thy judgments, as for the love which I have to them, so for fear of those terrible judgments which thou sendest upon the despisers of them.

The proud obstinate and presumptuous sinners, who sin with a high hand, and with contempt of God, and of his laws, and of his judgment; all which is the effect of pride.

That are cursed that have the curse of God upon them, and upon all which they have or do; which is the depth of misery.

Do err or, wander ; knowingly, and wilfully, and maliciously, as proud sinners use to do.

Poole: Psa 119:22

Reproach which I suffer unjustly and for thy sake, as he elsewhere complains.

I have kept thy testimonies and therefore I am innocent from those crimes for which they censure and reproach me. Or, and therefore thou wilt maintain mine honour and interest according to thy promise made to such as keep thy testimonies, and I beg with some confidence that thou wilt do it.

Poole: Psa 119:23

Did sit and speak did speak against me continually, (for sitting notes continuance,) and when they sat upon their seats of judicature, and when they sat together in companies, entertaining one another with discourses.

Did meditate in thy statutes all their contumelies and reproaches did not discourage nor divert me from the study, belief, and practice of thy word.

Poole: Psa 119:24

My delight my chief comfort under all their censures and persecutions.

My counsellors to teach me how to carry myself under them.

Poole: Psa 119:25

My soul cleaveth unto the dust I am in evident danger of present death, through the rage and power of mine enemies; I am like one laid in the grave, without all hopes of recovery. So this phrase is used Psa 22:15 .

Quicken thou me preserve my life, or revive me and raise me out of the dust by thy almighty power.

According to thy word according to thy promise.

Poole: Psa 119:26

My ways my sins, in way of confession; and all my cares, and fears, and troubles, and concerns, in way of humble petition to thee, as appears from God’ s answer.

Poole: Psa 119:27

Make me to understand more thoroughly and more practically, the way of thy precepts; either,

1. The full mind and meaning of thy precepts, which are exceeding broad, as he saith afterwards; or,

2. The way wherein I may walk according to thy precepts; how to demean myself in all the varieties of my condition, and in all my affairs and actions, so as is most agreeable to thy precepts.

Thy wondrous works even the wonders of the law mentioned before, Psa 119:18 .

Poole: Psa 119:28

Melteth like wax before the fire; it hath no strength nor consistency left in it, but consumeth or pineth away.

For heaviness through grief, partly for my extreme danger and misery; and principally for my sins, and thy wrath and terrors following upon them.

Strengthen thou me that so I may bear my burdens patiently and cheerfully, and vanquish all my temptations.

Poole: Psa 119:29

The way of lying or, of falsehood ; either,

1. The practice of lying, and dissembling, and cheating, which is so rife in Saul’ s court, and in the courts of most princes; but, Lord, let it not be so in my courts. Or rather,

2. Every false way of doctrine or worship; for to this way he opposeth God’ s law in the next clause. And he justly prayeth to God to keep him from apostacy, heresy, idolatry, and superstition, because his own corrupt nature of itself and without God’ s grace was prone to these errors, and not only heathens, but many Israelites, did frequently fall into them.

Grant me thy law graciously vouchsafe unto me an accurate knowledge and firm belief of thy word, and that I may constantly attend and adhere to it, and govern myself by it in all things.

Poole: Psa 119:30

I have chosen the way of truth to wit, thy word or law, for my portion, and the rule of my worship and whole life.

Laid before me or, set before me, as the phrase is fully expressed, Psa 16:8 , as a delightful object, or as a mark to aim at, or as a rule to direct me.

Poole: Psa 119:31

I have stuck unto thy testimonies I have resolutely persisted in the practice of thy precepts, in spite of all temptations, reproaches, persecutions, and discouragements, to which I was exposed in and for so doing.

Put me not to shame either,

1. By giving me over to apostacy or transgression, which will bring shame; or rather,

2. By the disappointment of my hopes and confidence in those promises of the blessings of this life. as well as of the next, which thou hast made to the obedient, of which I have made in boast.

Poole: Psa 119:32

I will run the way of thy commandments I will obey thy precepts with all readiness, fervency, and diligence,

when thou shalt enlarge my heart: either,

1. When thou shalt bring me out of my present straits or distresses. This in deed is called enlarging , as Psa 4:1 18:36 , but never, to my remembrance, the enlarging of the heart. Or rather,

2. When thou shalt replenish my heart with more wisdom and love to and delight in thee and thy law; for this enlargement of heart in Scripture is ascribed to wisdom, 1Ki 4:29 , and love, 2Co 6:11 , and joy, Isa 60:5 ; when thou shalt knock off those fetters of remaining corruption, and give me a more noble and generous disposition towards thee, and stablish me with thy free spirit , as it is expressed, Psa 51:12 . Thus David both owns his duty, and asserts the absolute necessity of God’ s grace to the performance of it.

Poole: Psa 119:33

Or, that I may keep it , &c. That I may persevere; for apostacy proceeds from the want of a good understanding.

PBC: Psa 119:31

See Philpot: I HAVE STUCK UNTO THY TESTIMONIES

PBC: Psa 119:32

See PB: Ps 77:1

See Philpot: DIVINE ENLARGEMENT AND SPIRITUAL OBEDIENCE

Haydock: Psa 119:1

A prayer in tribulation.

Haydock: Psa 119:1

A gradual canticle. The following psalms, in number fifteen, are called gradual psalms or canticles, from the word gradus, signifying steps, ascensions, or degrees; either because they were appointed to be sung on the fifteen steps, by which the people ascended to the temple; or that in the singing of them the voice was to be raised by certain steps or ascensions: or that they were to be sung by the people returning from their captivity, and ascending to Jerusalem, which was seated amongst mountains. The holy Fathers, in a mystical sense, understand these steps, or ascensions, of the degrees by which Christians spiritually ascend to virtue and perfection; and to the true temple of God in the heavenly Jerusalem. (Challoner) ---

Both these last interpretations seem more plausible and literal, as given by St. Chrysostom, &c. (Berthier) ---

The allusion to the steps of the temple (Ezechiel xl.) is very uncertain, as well as the raising of the voice in higher notes during each psalm. (Calmet) ---

They might be sung on a pulpit, 2 Esdras ix. 4., and 2 Paralipomenon xx. 19. (Menochius) ---

The authors seem to have lived at the close of the captivity, (Calmet) though David might well compose these canticles during some of his trials, or foreseeing this event. (Berthier) ---

They contain a consoling assurance of mankind's redemption, prefigured by the liberation of the Jews, and also that the power and fury of persecutors shall cease. (Worthington) ---

Shir, hamahaloth, may denote a very excellent canticle. (Junius) (Muis) (Haydock) ---

Trouble. No time is more proper for prayer. (St. Chrysostom) (Calmet) ---

Heard. I am encouraged by past experience to hope for redress. (Worthington)

Haydock: Psa 119:2

Tongue. From the Babylonians, who seek to delude me, (Calmet) and from detraction, which is most dangerous. (Worthington)

Haydock: Psa 119:3

Added. This is an usual form of denouncing vengeance, Ruth i. 17. The Babylonians are threatened with God's judgments, ver. 4. Some place these words in the mouth of God, answering the captives. How shall you be screened from the shafts of detraction? Fear not. The sharp, &c. (Calmet) ---

What punishment is great enough for this sin? (Worthington)

Haydock: Psa 119:4

Waste. Hebrew, "of juniper" or thorn trees, Job xxx. 4. The former is said to retain its heat a long time, and the latter is easily inflamed, Psalm cxvii. 12. Such fiery weapons have been often used, Psalm vii. 14., and lxxv. 3. Spiculaque et multa crinitum missile flamma. (Stat. Theb. v.)

--- How will God punish detraction? He will hurl his darts against the guilty, Habacuc iii. 11. (Calmet) ---

This is their reward, (Berthier) and what they deserve. (Worthington) ---

Charity and good example will best counteract their baneful influence. (St. Augustine)

Haydock: Psa 119:5

Is prolonged. Hebrew, "is Meshec." (Haydock) ---

But Houbigant rejects this as a place unknown; and the word may have the former signification, given by the Septuagint and St. Jerome. (Calmet) (Berthier) ---

Moses speaks of Meshec, (Genesis x. 2.) or of the mountains separating Cholcis from Armenia, where the Jews might be dispersed, (4 Kings xvii. 23., and 1 Esdras ii. 59., and viii. 15.) as well as in Cedar, or Arabia Petrea, (Isaias xlii. 11.) where the Saracens afterwards inhabited, according to St. Jerome. (Loc. Heb.) (Calmet) ---

Inhabitants. Hebrew, "tents," in which the people chiefly dwelt. (Berthier) ---

From Cedar, the son of Ismael, sprung Mahomet, whose tyranny has been long felt. Cedar denotes the "darkness" of sin and error. The Jews bewailed their absence from the temple, and Christians their being unable to meet for the divine worship, and their banishment (Worthington) from heaven. (St. Chrysostom)

Haydock: Psa 119:7

Peaceable. Hebrew, "I spoke peaceable, and they warlike things. (St. Jerome) ---

Literally, "I was peace, and when I spoke, they flew to war." (Haydock) ---

Cause. This is easily understood from the context, (Berthier) though not expressed in the original. (Haydock)

Gill: Psa 119:1

א.

ALEPH.--The First Part.

ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith. All out of this way are altogether become filthy; but all in this way are clean, even every bit: they are without spot and blemish, blameless and unreproveable, and without fault, before the throne of God and in his sight; being washed from their sins in the blood of the Lamb, and clothed with his righteousness; and even "perfect" and complete in him, as the Targum renders the word. These are also found in the way of their duty, and walk in all the commandments and ordinances of the Lord, blameless before men, and are sincere and upright in the sight of God; and are upon all accounts happy persons:

who walk in the law of the Lord: within the boundaries and limits of it, according to its direction, as it is a rule of walk and conversation in the hands of Christ the Lawgiver; and who continue to walk in it, as in a pleasant path, with great delight; and cheerfully obey its precepts, as influenced by the love of God, and assisted by the Spirit and grace of Christ. The word "law", or "doctrine", as it signifies, may design every revelation of the divine will; and even the doctrine of Christ, which believers should abide in, and not transgress; and should walk uprightly according to the truth of it, and as becomes it, and as they are enabled to do.

Gill: Psa 119:2

Blessed are they that keep his testimonies,.... The whole word of God, the Scriptures of truth, are his testimonies: they testify of the mind of God, and of his love and grace in the method of salvation by Christ; they testify of Christ, his person, offices, and grace; of the sufferings of Christ, and the glory that should follow; and of all the happiness that comes to the people of God thereby. The law is called a testimony, which being put into the ark, that had the name of the ark of the testimony. This is a testimony of the perfections of God, his holiness, justice, and goodness displayed in it; and of his good and perfect will, what should or should not be done. The Gospel is the testimony of Christ, of what he is, has done and suffered for his people, and of the blessings of grace by him; the ordinances of it, baptism and the Lord's supper, testify of the love of God, and grace of Christ; and all these good men keep: they keep the Scriptures as a sacred "depositum"; they hold fast the faithful word of the Gospel, that no man take it from them; and are desirous of observing both the law of God, as in the hands of Christ; and the ordinances of the Gospel, as delivered by him, from a principle of love to him; and such are happy persons in life, at death, and to all eternity;

and that seek him with the whole heart; that is, that seek the Lord by prayer and supplication, with a true heart, and in sincerity; that seek to know more of him, and that in good earnest; that seek for communion and fellowship with him, with the Spirit within them, with all their heart and soul; that seek Christ, and God in Christ, his kingdom, and his righteousness, and that in the first place, early, earnestly, and diligently. The Targum is,

"they seek his doctrine with the whole heart.''

Gill: Psa 119:3

They also do no iniquity,.... Not that they are free from indwelling sin, nor from the acts of sin, nor that what they do are not sins; but they do not make a trade of sinning, it is not the course of their lives; nor do they do iniquity with that ease and pleasure, without reluctance and remorse, as others do: or rather as new creatures, as born again, they do not and cannot commit sin; for the new man is pure, spiritual, and holy; and nothing can come out of that, or be done by it, which is the contrary. This is a distinct I from the old man, or corrupt nature, to which all the actions of sin are to be ascribed; see 1Jo 3:9;

they walk in his ways; in the ways of God and Christ, into which they are guided and directed, and where they are kept, and in which they find both pleasure and profit. Here end the descriptive characters of good and happy men.

Gill: Psa 119:4

Thou hast commanded us to keep thy precepts diligently. Here, and in the following verses, the psalmist expresses his great regard to the precepts, commandments, statutes, and judgments of God; and that as such, because they were commanded by him; were not the precepts of men, but the commands of God; who had a right to command, as Creator, Preserver, Redeemer, and King; and whose commands are not to be reckoned as indifferent things, that are at the option and choice of a creature, to be done or let alone at his pleasure; but are what God has enjoined, and are binding upon men; and which love should and does constrain the saints to have a regard unto, and to keep them diligently or vehemently; with all a man's might and strength, as the word is used in Deu 6:5. These are not at any time to be dispensed with, but, to be kept always constantly and steadily.

Gill: Psa 119:5

O that my ways were directed to keep thy statutes! The psalmist, sensible of his own inability, as every good man is, to keep the commands of God, prays for grace, direction, and assistance in it; that the ways of his mind, his thoughts, affections, and inclinations, might be directed to an observance of the divine precepts; knowing he could not command his thoughts, raise his affections, dispose his mind, and incline his heart thereunto; and finding a backwardness to religious exercises and spiritual duties, and that the ways and actions of his life might be guided to the same; being sensible he could not take one step aright without God and Christ; that the way of man is not in himself, and that it is not in man that walketh to direct his steps; that a good man's steps are ordered by the Lord, and he directs his paths: besides the direction of the word, there is need of the Spirit and grace of God, to cause a person to walk in his statutes, and to keep his judgments, and do them; see Jer 10:23.

Gill: Psa 119:6

Then shall I not be ashamed,.... Of hope in God, of a profession of faith in him, and of a conversation agreeable to it before men; nor of appearing before God in his house, worshipping him there; nor at the throne of his grace, nor at the day of judgment, and before Christ at his coming;

when I have respect unto all thy commandments; or "look" ⁿ at them constantly, as the rule of walk and conversation; and to copy after, as a scholar looks at his copy to write after; and affectionately esteem all his precepts concerning all things to be right, and none of his commandments grievous; and practically, not in the theory only; but observing them in order to practise them, and diligently attending to them, and steadfastly continuing in them; impartially regarding them, one as another; and especially as beholding them fulfilled perfectly in Christ, who is the end of the law for righteousness to everyone that believes.

Gill: Psa 119:7

I will praise thee with uprightness of heart,.... In the most sincere manner, in the most affectionate way, with the whole heart; sensible of great favours received, and great obligations laid under; see Psa 9:1;

when I shall have learned thy righteous judgments; or, "the judgments of thy righteousness" ^o: of the righteousness of God, declared in his righteous law; which is founded upon, and is according to, the strictest rules of justice and equity; and so are all the precepts of it: and of the righteousness of Christ, revealed in the Gospel; by which God appears to be just, while he is the justifier of him that believes in Jesus. Now the precepts of the one, and the doctrines of the other, are to be learned, and learned of God, in his word and by his Spirit. The psalmist had been learning them, but was desirous of learning more of them, not being a complete proficient in them; and of learning them, not merely in the theory, but in the practice and experience of them; which, when he had attained unto, as he hoped he should, it would be matter of the most sincere praise and thankfulness.

Gill: Psa 119:8

I will keep thy statutes,.... This is a resolution taken up in the strength of divine grace, to answer the end of learning the judgments of God; which he did, not merely to have a notional knowledge of them, but to put them in practice; and not that he thought he could perfectly keep them, but was desirous of observing them in the best manner he could, as assisted by the grace of God; from love to God, in the faith and name of Christ, and with a view to the glory of God; without dependence upon them for life and salvation;

O forsake me not utterly; totally and finally, or not at all; otherwise as if he should say, I shall never be able to keep thy statutes; so sensible was he of the necessity of the divine Presence and grace, to assist him in the observance of them: or, "for ever", as Ben Balaam interprets it, and so the Ethiopic version; R. Moses reads the words, "O forsake me not", in a parenthesis, and joins the rest thus, "I will keep thy statutes vehemently"; or with all my strength and might; and so Kimchi reads them: but such an interpretation is very forced, and contrary to the accents.

Gill: Psa 119:9

ב,

BETH.--The Second Part.

BETH. Wherewith shall a young man cleanse his way?.... Some think David means himself, and that he was a young man when he wrote this psalm; and which they think is confirmed by Psa 119:100; but neither of them seem conclusive; rather any young man is meant, and who is particularly mentioned, because young men are liable to sins and snares, to carnal lusts and sensual pleasures, which are of a defiling nature. Some are of opinion that a young man, or babe in Christ, is intended, that needs direction in his way, and instruction about the manner of cleansing it. But the former sense seems best, and expresses the concern of the psalmist for the education and right information of youth; which is a matter of great moment and advantage to families, neighbourhoods, and commonwealths. The question supposes the young man to be impure, as every man is by birth, being conceived in sin, and shapen in iniquity; is a transgressor from the womb, and his heart, ways, and actions, evil from his youth: and the difficulty is, how he shall be cleansed; how one so impure in his nature, heart, and ways, can be just with God, or become undefiled in the way, as in Psa 119:1; to which some reference may be had: or how he can have his heart made pure, or a clean one be created in him; or how his way, life, and conversation, may be corrected, reformed, and amended. The answer is,

by taking heed thereto according to thy word; that is, to his way and course of life, and steering it according to the direction of the word of God. But I think the words may be better rendered and supplied thus, "by observing what is according to thy word" ^p; which shows how a sinner is to be cleansed from his sins by the blood of Christ, and justified by his righteousness, and be clean through his word; and also how and by whom the work of sanctification is wrought in the heart, even by the Spirit of God, by means of the word; and what is the rule of a man's walk and conversation: he will find the word of God to be profitable, to inform in the doctrines of justification and pardon, to acquaint him with the nature of regeneration and sanctification; and for the correction and amendment of his life and manners, and for his instruction in every branch of righteousness, 2Ti 3:16.

Gill: Psa 119:10

With my whole heart have I sought thee,.... Not himself, his own honour and applause, as formal worshippers and self-righteous persons do; but the Lord and his glory, his face, his presence, and communion with him, his grace, and fresh supplies of it, to help in time of need; his doctrine, as the Targum; and to know more of it, and of him, and of his mind and will; and this he did in the most sincere manner, with all his heart and soul. The character of the good man, in Psa 119:2; the psalmist applies to himself; see Isa 26:9; and uses it as an argument to obtain the following request:

O let me not wander from thy commandments; the way of them. Good men are apt to go astray, as David, Psa 119:176; their hearts, their affections, and their feet, wander from, the way of their duty: there are many things which lead them aside, and cause them to turn to the right hand or the left, at least solicit them to do so; as a corrupt nature, an evil heart, a body of sin and death, the snares of the world, and the temptations of Satan; and, what is worst of all, when God leaves them to themselves, withdraws the influences of his grace, and brings them into such circumstances as expose them to going astray, which the psalmist here deprecates; "suffer me not to wander", but uphold my goings in thy ways; preserve me by thy grace, and keep me by thy power; hold me by thy right hand, and guide and direct me. Or, "cause me not to wander" ^q &c. a like petition to those in Psa 141:3, Mat 6:13; with which last Kimchi compares these words.

Gill: Psa 119:11

Thy word have I hid in mine heart,.... Not only heard and read it, but received it into his affections; mixed it with faith, laid it up in his mind and memory for future use; preserved it in his heart as a choice treasure, where it might dwell richly, and be of service to him on many occasions; and particularly be of the following use:

that I might not sin against thee; the word of God is a most powerful antidote against sin, when it has a place in the heart; not only the precepts of it forbid sin, but the promises of it influence and engage to purity of heart and life, and to the perfecting of holiness in the fear of the Lord; and all the doctrines of grace in it effectually teach the saints to deny all sin and worldly lusts, and to live a holy life and conversation; see 2Co 7:1.

Gill: Psa 119:12

Blessed art thou, O Lord,.... In himself, in his nature, persons, and perfections; the fountain of all happiness to angels and men, in time and to eternity; to whom all blessing, honour, and glory, are to be given. The psalmist takes this method of praising and ascribing blessing to God, for what he had received from him; particularly for teaching him what he had learned, Psa 119:7; in hopes of succeeding in his following request:

teach me thy statutes; the knowledge of the best is imperfect. Good men desire to know more of God, of his mind and will, even of his revealed will; and that they may have grace and strength to act in conformity to it; for it is not the bare theory of things they desire to be taught, but the practice of them; and though ministers, and the ministry of the word, and administration of ordinances, may be and are means of teaching; yet there is none teaches like the Lord, Father, Son, and Spirit. The Targum and Syriac versions render it, "teach me thy decrees".

Gill: Psa 119:13

With my lips have I declared all the judgments of thy mouth. Not the judgments of his hand, what he executes on an ungodly world; nor the intricate dispensations of his providence; those judgments of his now unsearchable, though before long will be manifest; these the psalmist could not declare: but the revelation of the will of God, what his mouth has uttered, doctrines and precepts of righteousness and truth; these, though David had them in his heart, he did not conceal them from men; but out of the abundant experience he had of them in his heart, his lips spake of them, of their nature and excellency, and usefulness unto others: and whereas he desired to be instructed more and more in them, it was in order to teach them, and declare them to others; even all of them, in the most sincere and impartial manner; see Act 20:27.

Gill: Psa 119:14

I have rejoiced in the way of thy testimonies,.... The way which the Scriptures, that testify of God and Christ, direct unto; and the principal way is Christ himself, the only way of life and salvation; in which believers walk and go on rejoicing; rejoicing in his person, offices, grace, righteousness, and salvation: the lesser ways the Scriptures point unto are the ways of duty and paths of ordinances; in which truly gracious souls find a great deal of peace, pleasure, and delight;

as much as in all riches; or, "as above all riches" ^r: the joy that believers have in the ways of God is superior to that which any natural or worldly man has in his substance of every sort, or be it ever so great; yea, they find such riches in the ways of God, as are vastly preferable to the riches of this world; they find Christ, the pearl of great price, and his unsearchable riches, the riches of grace, and the riches of glory; and even the word of God itself, those testimonies of his, are more desirable than thousands of gold and silver, and give a greater pleasure than the increase of corn and wine.

Gill: Psa 119:15

I will meditate in thy precepts,.... In his own mind; revolve them in his thoughts; consider well the nature, excellency, usefulness, and importance of them, and the obligations he lay under to observe them. The Targum is,

"I will speak of thy precepts;''

in conversation to others, and recommend them to them; so the Arabic version:

and have respect unto thy ways; or "look" ^s unto them; take heed unto them, and walk in them, and not wander from them; make them the rule of walk and conversation; as travellers look well to their ways, that they do not miss them, and go into wrong ways; they observe the directions that have been given them, and keep unto them; and so good men refer to the ways of the Lord, which the Scriptures point out unto them; see Jer 6:16.

Gill: Psa 119:16

I will delight myself in thy statutes,.... In looking over them; in meditating on them; in obeying them, and walking according to them; as every good man does delight in the law of the Lord, after the inward man, Rom 7:22; see Psa 119:24;

I will not forget thy word: he took all proper methods to fix it in his memory; he laid it up in his mind; he meditated upon it in his heart, and he talked of it with his lips, Psa 119:11.

Gill: Psa 119:17

ג,

GIMEL.--The Third Part.

GIMEL. Deal bountifully with thy servant,.... Which character is mentioned, not by way of plea or argument for favour, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy: or "render good" unto him, as the Targum; bestow it on him as a free gift. The Lord deals bountifully with men, when he gives himself unto them as their portion and inheritance; his Son, and all things along with him; his Spirit, and the graces of it; and every daily needful supply of grace;

that I may live, and keep thy word; life natural is the bounty of God; he grants life and favour, he grants life as a favour, and all the mercies and blessings of it; and through the gracious dealings of God with his people, they live spiritually and live comfortably; in his favour is life; the life of faith is encouraged and invigorated in them by it; and eternal life is the free gift and bounty of God through Christ, by whom they have both a right unto it and meetness for it: and the desire of good men to live in this world is not to indulge themselves in carnal lusts and pleasures; not to live to themselves, nor to the lusts of the flesh, nor to the will of men; but to live soberly, righteously, and godly; to live by faith in Christ, and in hope of eternal life through him; and while they live to keep the word of God, and not forget it, as Aben Ezra interprets it, to lay it up for their own use, and preserve it for others, and observe its instructions, cautions, and directions.

Gill: Psa 119:18

Open thou mine eyes,.... The eyes of my heart or understanding, as Kimchi; or, "reveal mine eyes" ^t; take off the veil from them: there is a veil of darkness and ignorance on the hearts of all men, with respect to divine and spiritual things; their understandings are darkened, yea, darkness itself. This veil must be removed; the scales must drop from their eyes; their eyes must be opened and enlightened, before they can discern spiritual things contained in the word of God; and even good men need to have the eyes of their understandings more and more enlightened into these things, as the psalmist here petitions, and the apostle prays for his Ephesians, Eph 1:17;

that I may behold wondrous things out of thy law; the law strictly taken, which had great and excellent things in it; and was wonderful for the compendiousness of it; for the justice, holiness, and equity of its precepts; especially for its spirituality, and above all for Christ, being the end of it; the two last more particularly could only be discerned by a spiritual man: or rather the five books of Moses, the almost only Scriptures extant in David's time, in which there were many wonderful things concerning Christ; some delivered by way of promise and prophecy of him, under the characters of the seed of the woman, the seed of Abraham, the Shiloh, and the great Prophet; and many others in dark figures, types, and shadows, which required a spiritual sight to look into; of which the rock and manna, the brasen serpent, passover, &c. are instances: but rather, as the word "law" signifies "doctrine", the doctrine of the Gospel may be meant; which contains mysteries in it, respecting the trinity of Persons in the Godhead, the person of Christ, his incarnation, sufferings and death; the blessings of grace through him; the doctrines of peace, pardon, righteousness, eternal life, and the resurrection of the dead; with many others.

Gill: Psa 119:19

I am a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the Spirit, and his operations in their hearts; to their own hearts, and the plague of them; to the Gospel, and its truths; nor to the people of God, and fellowship with them: but to the world, among whom they are, not being known, valued, and respected by them; and they also behaving as strangers to the world, having no fellowship with them in their sinful works; as also not being natives here, but belonging to another city and country, an heavenly one; see 1Ch 29:15;

hide not thy commandments from me; the doctrines of the Gospel, the word which God has commanded to a thousand generations; which is pure, and enlightens the eyes, and so needful to strangers in their pilgrimage, Psa 19:8; which God sometimes hides from the wise and prudent, and which the psalmist here deprecates with respect to himself, Mat 11:25. Or the precepts of the world may be meant, which are a light to the feet, and a lamp to the paths, a good direction to travellers and strangers in the way: David, being such an one, prayed that these might not be hid from him, but be showed unto him; that he might know his way, and not go out of it; but walk as a child of light, wisely and circumspectly.

Gill: Psa 119:20

My soul breaketh for the longing,.... His heart was just ready to break, and his soul fainted; he was ready to die, through a vehement desire of enjoying the object longed for, after mentioned; "hope deferred makes the heart sick", Pro 13:1; the phrase is expressive of the greatness, vehemence, and eagerness of his mind after the thing he desired, which follows:

that it hath unto thy judgments at all times; not the judgments of God on wicked men, though these are desirable for the glorifying of his justice; nor his dark dispensations of providence, though good men cannot but desire and long for the time when these judgments shall be made manifest: but rather the righteous laws and precepts of God are designed, which he desired to have a more perfect knowledge of, and yield a more constant obedience unto; or, best of all, the doctrines of grace and righteousness, that should be more clearly revealed in the times of the Messiah; who was to set judgment in the earth, his Gospel; and to bring in everlasting righteousness, and glorify the justice of God; than which nothing was more earnestly and importunately wished and longed for by Old Testament saints; see Psa 119:81.

Gill: Psa 119:21

Thou hast rebuked the proud,.... Which some understand of the fallen angels, who, in proud wrath, left their habitations, because they would not be subject to the Son of God in human nature; wherefore he scattered them in the imaginations of their hearts, and cast down these mighty ones into hell, where they are reserved in chains of darkness to the judgment of the great day. Others of the Scribes and Pharisees in Christ's time, this psalm being suited, as is thought, to Gospel times; who were proud of their own righteousness, and despised others less holy than themselves; and submitted not to the righteousness of Christ, whom he often rebuked, and at last punished. Rather all proud atheistical persons, profane and wicked men, are meant; who, Pharaoh like, say, who is the Lord that we should obey him? who reckon, their tongues to be their own, and employ them both against God and men, and regard neither: these God resists, sets himself against, and sooner or later severely punishes; for in the things they deal proudly he is above them, Exo 18:11;

that are cursed which do err from thy commandments; according to the law of God, being transgressors of it, and will hear the awful sentence, "go, ye cursed", Mat 25:41. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions, join this with the next clause: "cursed are they which do err from thy commandments"; from the way of them, not observing them; from the end of them, Christ, not looking to him for righteousness.

Gill: Psa 119:22

Remove from me reproach and contempt,.... Or, "roll it from me" ^u. It lay as a load, as a heavy burden upon him, which pressed him sore; and he therefore desired ease from it, being probably in a low frame of soul; otherwise saints do and should rejoice when reproached for Christ's sake; and esteem it, with Moses, more than all the treasures in Egypt, being what is common to them with their Lord;

for I have kept that testimonies; which was the reason why he was reproached and despised; for having a regard to the word of God, and embracing and professing the doctrines of it. Thus the word of the Lord was made a reproach to Jeremiah, or he was reproached for delivering it; as many good men have been vilified, and have suffered for the testimony of Jesus, Jer 20:8; and for walking according to the directions, of it; wicked men thinking it strange they do not run into the same excess of not with them, and therefore speak evil of them, 1Pe 4:3.

Gill: Psa 119:23

Princes also did sit and speak against me,.... The princes in the court of Saul, who suggested to him that David sought his hurt; the princes of his own court, Absalom, his own son, a prince of the blood, and Ahithophel, a counsellor of state: or the princes of the Gentiles, as Jarchi; so the princes of the Philistines spake against him in a very disdainful manner, "make this fellow return to his place again", 1Sa 29:4. Such as these might speak against him, as they sat and rode in their chariots; when at their tables, conversing together; or at their council boards, forming schemes against him: the phrase denotes their constant practice, as Kimchi observes; see Psa 50:20; herein David was a type of Christ, whom the princes of this world conspired against, and whose life they took away, Psa 2:2;

but thy servant did meditate in thy statutes; what the princes did or said against him did not divert his mind, or take off his thoughts from the word of God, and the ordinances of it; he thought of them, he spoke and discoursed of them; he declared them, as the word ^w sometimes signifies, and so the Targum takes it here; he was not afraid nor ashamed to profess his regard unto them: as Daniel, when he knew that the presidents and princes had obtained a royal decree, and the writing was signed; yet went into his chamber, as at other times, and kneeled down and prayed to God, Dan 6:10.

Gill: Psa 119:24

Thy testimonies also are my delight,.... Or "delights" ^x; exceeding delightful to me. The whole of Scripture is so to a good man; he delights in the law of God, after the inward man; the Gospel is a joyful sound to him; the doctrines of peace, pardon, righteousness, and salvation by Christ, are very pleasant; the promises of it give more joy than the finding of a great spoil; and the precepts and ordinances of it are not grievous, but ways of pleasantness and peace;

and my counsellors; or, "the men of my counsel" ^y; though David took counsel with men about affairs of state; yet concerning spiritual ones, or what related to his soul, and the concerns of that, not they, but the Scriptures, were the men of his counsel. The Gospel is the whole counsel of God relating to salvation; in it Christ, the wonderful Counsellor, gives advice to saints and sinners: the whole word of God may be profitably consulted on every occasion, and in every circumstance in which a child of God may be; all Scripture, being divinely inspired, is profitable for doctrine, for correction, and instruction in righteousness, 2Ti 3:16.

Gill: Psa 119:25

ד

DALETH.--The Fourth Part.

DALETH. My soul cleaveth unto the dust,.... Either to the dust of death, having the sentence of it; being almost in despair of life, upon the brink of the grave seemingly, and free among the dead: or in a very low estate of mind, in great dejection and humiliation, rolling himself in the dust, and putting his mouth in it; if there might be any hope of deliverance; but despairing of it, unless the Lord appeared; or finding a proneness in him to the corruption of nature, the body of sin and death, which was very powerful and prevalent, ensnaring and captivating; and particularly to worldly things, comparable to dust, for their lightness, emptiness, and unprofitableness; which often have an undue influence on good men, and to which their affections are too much glued; and which greatly affect the exercise of grace and religious duties, and bring a deadness upon the soul, and make the following: petition necessary:

quicken thou me according to thy word; such who are quickened together with Christ, and who are quickened by his Spirit and grace, when they were dead in trespasses and sins, have often need to be quickened again, and to have the work of grace revived in them; which is done when grace is drawn forth into lively exercise, and which is necessary to the performance of duty; and this is done both by means of the word of God, which, as it is used for the quickening dead sinners, so for the reviving of drooping saints; see Psa 119:50. And according to his word of promise, who has promised never to leave his people, nor forsake the work of his hand, but perform it until the day of Christ; Jarchi and Kimchi think reference is had to the promise in 2Sa 12:13; and Aben Ezra to Deu 32:39.

Gill: Psa 119:26

I have declared my ways,.... That is, to the Lord; either the ways he had chose and desired to walk in, and not wander from, and therefore entreated help and assistance, guidance and direction, in them; or his sinful ways and actions, which he acknowledged and confessed, lamented and bewailed, and entreated the forgiveness of; or all his counsels and cares, his affairs and business, in which he was concerned, and which he declared and committed to the Lord, to be directed and assisted in; or all his wants and necessities, which he spread before him at the throne of grace; which he did not as though the Lord was ignorant of these things, but partly as knowing it was the will of God that he should be inquired of by his people, to do the things for them they want; and partly to ease his own mind, and encourage his faith and hope in the Lord;

and thou heardest me: and directed him in the way he should go, and what he should do; forgave him his sins, and supplied his wants;

teach me thy statutes; which he desired to learn and obey, in gratitude for being heard and answered by him; See Gill on Psa 119:12;

Gill: Psa 119:27

Make me to understand the way of thy precepts,.... The meaning of them, to have a more comprehensive, clear, and distinct knowledge of them; and to be led into the way they direct unto, and walk therein;

so shall I talk of thy wondrous works; the works of creation, providence, redemption, and grace; with more knowledge and understanding, with more spirit and cheerfulness, with more readiness and liberty, more to his own satisfaction, and for the good of others: or, "meditate on thy wondrous works" ^z; being in the ways of God, and freed from the distractions of the world and business of it.

Gill: Psa 119:28

My soul melteth for heaviness,.... Like wax before the sun or fire; or flows like water; drops ^a, as the word signifies, and dissolves into tears, through grief and sorrow for sins committed; or by reason of Satan's temptations, or divine desertions, or grievous troubles and afflictions; which cause heaviness, lie heavy, and press hard;

strengthen thou me according unto thy word; to oppose corruptions, withstand temptations, bear up under trials and afflictions, and do the will of God. And the word of God is a means of strengthening his people to do these things; it is the spiritual bread which strengthens man's heart, and in the strength of which, like Elijah, he walks many days, and goes from strength to strength: and there are many gracious words of promise, which may be pleaded with God to this purpose; that he will help, strengthen, and uphold his people; that he will renew their strength, and that as their day is their strength shall be.

Gill: Psa 119:29

Remove from me the way of lying,.... Not the sin of lying to men, and a course of it, which David was not addicted to; but a "false way", or "way of falsehood" ^b; as it may be rendered, and so the Targum; and is the same with what he expresses his abhorrence of, Psa 119:128; and is opposed to the way of truth in Psa 119:30; and designs all false doctrine and false worship, all errors and heresies, superstition and idolatry; which he desired to be at the utmost distance from, and those from him, as having a dislike and abhorrence of them; and as knowing how prejudicial they would be to him, and how contrary to the glory of God;

and grant me thy law graciously; not the fiery law, which works wrath, curses and condemns; the voice of words, which they that heard entreated they might hear no more; and which to have is no act of grace and favour, unless as fulfilled in Christ, and as it is a rule of walk and conversation in his hands: but rather "doctrine", as the word signifies; the doctrine of the Gospel, the law or doctrine of faith; which to have and understand is a gift of grace; it is the Gospel of the grace of God, the grace of God itself; and instructs in it, and shows that salvation is purely by it.

Gill: Psa 119:30

I have chosen the way of truth,.... Christ, who is the way and the truth, the true way to God and to eternal happiness; and to choose him is to choose the good part, which shall never be taken away; and which choice is made, not by the free will of man, as left to itself, but under the influence and by the direction of the Spirit and grace of God; whereby a soul sees a preferableness in Christ to every thing else, and which determines the choice of him: or, "the way of faith", as the Targum; the doctrine of faith, particularly the doctrine of justification by faith in the righteousness of Christ; also each of the truths of the Gospel, a way in which believers walk with pleasure and by choice; as being preferable to, and more desirable by them, than thousands of gold and silver;

thy judgments have I laid before me; to be looked at continually, as being exceeding amiable and lovely, and having a strong affection for them; and as a copy to write after, and a rule to walk by.

Gill: Psa 119:31

I have stuck unto thy testimonies,.... The word of God, the Scriptures of truth, and the doctrines contained in them. These he closely adhered to, was glued unto them as it were; having firmly believed them, he steadfastly professed them; nor could he be moved from them by any temptations whatever, notwithstanding the reproach cast upon them and him for their sake, or the opposition made unto them;

O Lord, put me not to shame: or let me not be ashamed of the choice I have made, of the testimonies I adhere unto, of my hope and confidence in the Lord and his word; or suffer me not to do anything, any sinful action, that may expose me to shame and contempt.

Gill: Psa 119:32

I will run the way of thy commandments,.... Not only walk but run in it; which is expressive of great affection to the commands of God, of great readiness and cheerfulness, of great haste and swiftness in the way of them, and of great delight and pleasure therein;

when thou shall enlarge my heart; with the knowledge of God, his word, ways, worship, and ordinances; with his love more fully made known, and with an increase of love to him; with the fear of him, and a flow of spiritual joy and peace; and when delivered from straits and difficulties, from weights and pressures, and everything that may hinder walking or running; and being in circumstances which may lead and encourage to the one as to the other; see 1Ki 4:29, Isa 60:5.

Gill: Psa 119:33

ה,

HE.--The Fifth Part.

HE. Teach me, O Lord, the way of thy statutes,.... Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them. This is taught in the word, and by the ministers of it; but none so effectually teach as the Lord himself, Isa 2:3;

and I shall keep it unto the end; keep the way unto the end of it: or rather to the end of life, all my days, and never depart out of it, or turn to the right hand or the left; but walk on in it as long as I live: or, "I shall observe it, even the end" ^c; the end of the way of thy statutes or commandments. Now the end of the commandment is charity or love, which is the fulfilling of it: though that is perfectly fulfilled by none but by Christ, the end of the law for righteousness, 1Th 1:5. The word for "end" signifies a "reward"; so Aben Ezra interprets it, and refers to Psa 19:11; but Kimchi denies the law is to be kept for the sake of reward; which is right: rather the sense is, I will keep it by way of retribution, or in gratitude for teaching the way. The Targum is,

"and I will keep unto perfection;''

which cannot be done by sinful man.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 119:1

¹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

² tn Heb “[Oh] the happiness of those who are blameless of way.”

³ tn Heb “walk in.”

NET Notes: Psa 119:3

¹ tn Heb “walk in his ways.”

NET Notes: Psa 119:4

¹ tn Heb “you, you commanded your precepts, to keep, very much.”

NET Notes: Psa 119:5

¹ tn Heb “if only my ways were established.”

NET Notes: Psa 119:6

¹ tn Or “when.”

² tn Heb “I gaze at.”

NET Notes: Psa 119:7

¹ tn Heb “I will give you thanks with an upright heart.”

NET Notes: Psa 119:8

¹ tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.

NET Notes: Psa 119:9

¹ tn Heb “young man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender specific “young man” has been translated with the more neutral “young person.”

² tn Heb “purify his path.”

³ tn Heb “by keeping according to your word.” Many medieval Hebrew mss as well as the LXX read the plural, “your words.”

NET Notes: Psa 119:11

¹ tn Or “hide.”

² tn Heb “your word.” Some medieval Hebrew mss as well as the LXX read the plural, “your words.”

NET Notes: Psa 119:12

¹ tn Heb “[are] blessed.”

NET Notes: Psa 119:13

¹ tn Heb “of your mouth.”

NET Notes: Psa 119:14

¹ tn Heb “in the way of your rules.”

² tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).

³ tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.

NET Notes: Psa 119:15

¹ tn The cohortative verbal forms in this verse express the psalmist’s resolve.

² tn Heb “gaze [at].”

³ tn Heb “ways” (referring figuratively to God’s behavior here).

NET Notes: Psa 119:16

¹ tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”

² tn Heb “your word.” Many medieval Hebrew mss as well as the LXX read the plural here.

NET Notes: Psa 119:17

¹ tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.

² tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.

³ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

NET Notes: Psa 119:18

¹ tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).

² tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

NET Notes: Psa 119:19

¹ tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.

NET Notes: Psa 119:20

¹ tn Heb “my soul languishes for longing for.”

NET Notes: Psa 119:21

¹ tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

NET Notes: Psa 119:22

¹ tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPs^a), emend the form to גֹּל (gol).

NET Notes: Psa 119:23

¹ tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)

NET Notes: Psa 119:24

¹ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

NET Notes: Psa 119:25

¹ tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

² tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

NET Notes: Psa 119:26

¹ tn Heb “my ways I proclaimed.”

NET Notes: Psa 119:27

¹ tn Heb “the way of your precepts make me understand.”

² tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

³ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

NET Notes: Psa 119:28

¹ tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.

² tn Heb “according to your word.” Many medieval Hebrew mss read the plural “your words.”

NET Notes: Psa 119:29

¹ tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

² tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)

NET Notes: Psa 119:30

¹ tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).

NET Notes: Psa 119:31

¹ tn Or “cling to.”

NET Notes: Psa 119:32

¹ tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The Lord gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In Isa 60:5 the expression “your heart will be wide” means “your heart will swell with pride,” but here the nuance appears to be different.

NET Notes: Psa 119:33

¹ tn Heb “the way of your statutes.”

² tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”

Geneva Bible: Psa 119:1

ALEPH. Blessed [are] ^{( a )} the undefiled in the way, who walk in the law of the LORD.

^{( a )} Here they are not called blessed who think themselves wise in their own judgment, nor who imagine to themselves a certain holiness, but they whose conversation is without hypocrisy.

Geneva Bible: Psa 119:3

They also do ^{( b )} no iniquity: they walk in his ways.

^{( b )} For they are ruled by God's Spirit and embrace no doctrine but his.

Geneva Bible: Psa 119:5

^{( c )} O that my ways were directed to keep thy statutes!

^{( c )} David acknowledges his imperfection, desiring God to reform it, that his life may be conformable to God's word.

Geneva Bible: Psa 119:7

I will praise thee with uprightness of ^{( d )} heart, when I shall have learned thy righteous ^{( e )} judgments.

^{( d )} For true religion stands in serving God without hypocrisy.

^{( e )} That is, your precepts, which contain perfect righteousness.

Geneva Bible: Psa 119:8

I will keep thy statutes: O forsake me not ^{( f )} utterly.

^{( f )} He does not refuse to be tried by temptations, but he fears to faint, if God does not help his infirmity in time.

Geneva Bible: Psa 119:9

BETH. Wherewithal shall a ^{( a )} young man cleanse his way? by taking heed [thereto] according to thy word.

^{( a )} Because youth is most given to licentiousness, he chiefly warns them to frame their lives after God's word.

Geneva Bible: Psa 119:11

Thy word have I ^{( b )} hid in mine heart, that I might not sin against thee.

^{( b )} If God's word is carved in our hearts, we will be more able to resist the assaults of Satan: and therefore the prophet desires God to instruct him daily more and more in it.

Geneva Bible: Psa 119:14

I have ^{( c )} rejoiced in the way of thy testimonies, as [much as] in all riches.

^{( c )} The prophet does not boast of his virtues, but sets forth an example for others to follow God's word, and leave worldly vanities.

Geneva Bible: Psa 119:17

GIMEL. Deal bountifully with thy servant, [that] I may ^{( a )} live, and keep thy word.

^{( a )} He shows that we should not desire to live but to serve God, and that we can not serve him correctly unless he opens our eyes and minds.

Geneva Bible: Psa 119:19

I [am] a ^{( b )} stranger in the earth: hide not thy commandments from me.

^{( b )} Seeing man's life in this world is only a passage, what should become of him, if your word were not his guide?

Geneva Bible: Psa 119:21

Thou ^{( c )} hast rebuked the proud [that are] cursed, which do err from thy commandments.

^{( c )} In all ages you have plagued all such who maliciously and contemptuously depart from your truth.

Geneva Bible: Psa 119:23

^{( d )} Princes also did sit [and] speak against me: [but] thy servant did meditate in thy statutes.

^{( d )} When the powers of the world gave false sentence against me, your word was a guide and counsellor to teach me what to do, and to comfort me.

Geneva Bible: Psa 119:25

DALETH. My soul cleaveth unto the ^{( a )} dust: quicken thou me according to thy word.

^{( a )} That is, it is almost brought to the grave and without your word I cannot live.

Geneva Bible: Psa 119:26

I have ^{( b )} declared my ways, and thou heardest me: teach me thy statutes.

^{( b )} I have confessed my offences and now depend wholly on you.

Geneva Bible: Psa 119:28

My soul melteth for heaviness: strengthen thou me according unto thy ^{( c )} word.

^{( c )} If God did not maintain us by his word, our life would drop away like water.

Geneva Bible: Psa 119:29

Remove from me the ^{( d )} way of lying: and grant me thy law graciously.

^{( d )} Instruct me in your word, by which my mind may be purged from vanity and taught to obey your will.

Geneva Bible: Psa 119:32

I will run the way of thy commandments, when thou shalt ^{( e )} enlarge my heart.

^{( e )} By this he shows that we can neither choose good, cleave to God's word, nor turn forward in his way, unless he make our hearts large to receive grace, and willing to obey.

Geneva Bible: Psa 119:33

HE. Teach ^{( a )} me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.

^{( a )} He shows that he cannot follow on to the end, unless God teaches him often and leads him forward.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 119:1-176

1 This psalm contains sundry prayers, praises, and professions of obedience.

Maclaren: Psa 119:9

A Cleansed Way

Wherewithal shall a young man cleanse his way! By taking heed thereto according to Thy word.'--Psalm 119:9.

THERE are many questions about the future with which it is natural for you young people to occupy yourselves; but I am afraid that the most of you ask more anxiously' How shall I make my way?' than' How shall I cleanse it?' It is needful carefully to ponder the questions: How shall I get on in the world--be happy, fortunate?' and the like, and I suppose that that is the consideration which presses with special force upon a great many of you. Now I want you to think of another question: How shall I cleanse my way?' For purity is the best thing; and to be good is a wiser as well as a nobler object of ambition than any other. So my object is just to try and urge upon my dear young friends before me the serious consideration for a while of this grave question of my text, and the answers which are given to it.

If I can get you once to be smitten with a passion for purity, all but everything is gained. But I shall not be content if even that is the issue of my pleading with you now, for I want to have you all Christians. And that is why I have asked you to listen to what I have to say to you on this occasion.

I. So, First, We Have Here The Great Practical Problem For Life:

Wherewithal shall a young man cleanse his way?' Or, in other words, How may I live a pure and a noble life?'

It is a question, of course, for everybody: it is the question for everybody, but it is more especially one for you young people. And I wish to urge it upon you for two or three reasons, which I very briefly specify.

First, I desire to press upon you this question, because, as I have said, you are under special temptations not to ask it. There are so many other points in your future unresolved, that you are only too apt to put aside the consideration of this one in favour of those which seem to be of more pressing and immediate importance. And you have the other temptation, common to us all, but especially attending you as young people, of living without any plan of life at all. The sin and the misery of half the world are that they live from hand to mouth, knowing why they do each single action at the moment, but never looking a dozen inches beyond their noses to see where all the actions taken together tend; and so being just like weathercocks, whirled round by every wind of temptation that comes to them. If they are good or pure they are so by accident, by impulse, or because they have never been tempted. They have no definite plan or theory of life which they could put into words if anybody asked them on what principles, and for what end, and towards what objects they were living. And as everybody is tempted into such an unreflecting way of life, so you especially are tempted to it, because at your age judgment and experience are not so strong as inclination and passion; and everything has got the fresh gloss of novelty upon it, and it seems to be sometimes sufficient delight to live and get hold of the new joys that are flooding in upon you. And therefore I want you to stop and for a moment think whether you have any plan of life that bears being put into words, whether you can tell God and your own consciences what you are living for.

And I urge this question upon you for another reason--because it is worth while for you to ask it. For you have still the prerogative that some of us have lost, of determining the shape that your life's course is to take. The path that you are going to tread lies all unmarked out across the plain of life. You may be pretty nearly what you like. Life is before you, with great blessed possibilities; it is behind some of us. All the long years which you may probably have are all plastic in your hands yet; they are moulded into a rigid shape for men like me. We have made our beds, and we must lie on them. You have your life in your own hands; therefore, I beseech you, while you have not to ask this question with the bitter meaning with which old men that have made their paths, and made them filthy, have to ask it--How shall an old man cleanse his way, and get rid of the filth?'--consider how you may secure that your way in the untrodden future shall be clean, and do not rest till you get an answer.

And I press it upon you for another reason, because you have special temptations to make your ways unclean. It is a fearful ordeal that every young man and woman has to face, as he or she steps across the dividing boundary between childhood and youth, when parental authority is weakened, and the leading-strings are loosened, and the young swimmer is as it were cut away from the buoys, and has to battle with the waves alone. There are hundreds of young men in Manchester, there are many of them here now, who have come up into this great city from quiet country homes where they were shielded by the safeguards of a father's and a mother's love and care, and have been flung into this place, with its every street swarming with temptation, and companions on the benches of the university, at the desks, in the warehouses, and the workshops, leading them away into evil and teaching them the devil's alphabet--young men with their evenings vacant and with no home. Am I speaking to any such standing in slippery places? Oh, my young friend! there is nothing in all these temptations, the fascinations of which you are beginning to find out, there is nothing in them all worth soiling your fingers for; there is nothing in them all that will pay you for the loss of your innocence. There is nothing in them all except a fair outside with poison at the core. You see the primrose path'; you do not see, to use Shakespeare's solemn words, the everlasting burnings' to which it leads. And so I plead with you all, young men and women, to lay this question to heart; and I beseech you to credit me when I say to you that you have not yet touched the gravest and the most pressing problem of life unless you have asked yourselves in a serious mood of deep reflection, Wherewithal shall I cleanse my way?'

II. So Much For The First Point To Which I Ask Your Attention.

Now, secondly, look at this answer, which tells us that we can only make our way clean on condition of constant watchfulness. By taking heed thereto.'

That seems a very plain, simple, common-sense answer. The best made road wants looking after if it is to be kept in repair. What would become of a railway that had no surfacemen and platelayers going along the line and noticing whether anything was amiss? I remember once seeing a bit of an old Roman road; the lava blocks were there, but for want of care, here a young sapling had grown up between two of them and had driven them apart; there they were split by the frost, here was a great ugly gap full of mud; and the whole thing ended in a jungle. How shall a man keep his road in repair? By taking heed thereto.' Things that are left to go anyhow in this world have a strange knack of going one how. You do not need anything else than negligence to ensure that things will come to grief.

And so, at first sight, my text simply seems to preach the plain truth: if you want to keep your road right, look after it. But if you look at your Bibles, you will see that the word thereto' is a supplement, and that all that the Psalmist really says is by taking heed.' And perhaps it is to himself rather than to his way' that a man is exhorted to take heed.' Take heed to thyself' is the only condition of a pure and noble life.

That such a condition is necessary, will appear very plain from two considerations. First, it is clear that there must be constant watchfulness, if we consider what sort of a world this is that we have got into And it is also plain, if we consider what sort of creatures we are that have got into it.

First, it is plain if we consider what sort of a world this is that we have got into. It is a world a great deal fuller of inducements to do wrong than of inducements to do right; a world in which there are a great many bad things that have a deceptive appearance of pleasure; a great many circumstances in which it seems far easier to follow the worse than to follow the better course. And so, unless a man has learned the great art of saying No!' So did not I because of the fear of the Lord'; he will come to rack and ruin without a doubt. There are more things round about you that will tempt you downwards than will draw you upwards, and your only security is constant watchfulness. As George Herbert says:--

Who keeps no guard upon himself is slack,And rots to nothing at the next great thaw.'

And that is what will happen to you, as sure as you are living, in spite of all your good resolutions, unless you back up those resolutions with perpetual jealous watchfulness over yourselves. Keep thy heart with all diligence.'

And the same lesson is pealed out to us if we consider what sort of creatures we are that have got into this world all full of wickedness. We are creatures evidently made for self-government. Our whole nature is like a monarchy. There are things in each of us that are never meant to rule, but to be kept well down under control, such as strong passions, desires rooted in the flesh which are not meant to get the mastery of a man, and there are parts of our nature which are as obviously intended to be supreme and sovereign: the reason, the conscience, the will.

There is a deal of pestilent talk which one sometimes hears, amongst young men especially, about following nature.' Yes! I say, Follow nature!' and nature says, Let the man govern the animal!' and Do not set beggars on horseback,' nor allow your passions to guide you, but keep a tight hand on them, suppress them, scourge them, rule them by your reason, by your conscience, and by your will.

Suppose a man were to say about a steamship, The structure of this vessel shows that it is meant that we should get a roaring fire up in the furnaces, and set the engines going at full speed, and let her go as she will.' Would he not have left out of account that there was a steering apparatus, which was as plainly meant to guide as are the engines to drive? What are the rudder and the wheel for P--do they not imply a pilot? and is not the make of our souls as plainly suggestive of subordination and control? Doth not nature itself teach you that you do not follow, but outrage, nature, when you let your passions rule, and that you only then follow nature when you bow the whole man under the dominion of the conscience, and when conscience stands waiting for the voice of God?

Unless above himself he can erectHimself, how mean a thing is man!

You are called upon by the very world that you have come into, and by the very sort of person that you yourself are, to exercise that perpetual watchfulness which is the only condition of cleansing your way. There must be a strong guard on the frontier, which shall examine all the thoughts and purposes and desires that would pass out, and all the temptations and seductions that would pass in; and take care that none shall pass which cannot bring the King's warrant, Keep thy heart with diligence.' Wherewithal shall a young man cleanse his way? By taking heed thereto.'

III. This Constant Watchfulness, To Be Of Any Use, Must Be Regulated By God's Word.

Taking heed thereto, according to Thy word.'

The guard on the frontier who is to keep the path must have instructions from headquarters, and not choose and decide according to their own fantasy, but according to the King's orders. Or to use another metaphor, it is no use having a guard unless the guard has a lantern, and the lantern and light is the Word of God.

That brings me to say, and only in a word or two, how inadequate for the task of regulating our own lives our own watchfulness is. Conscience is the captain of the guard, and there is only one judgment in which conscience is always and infallibly right, and that is when it says, It is right to do right; and it is wrong to do wrong.' But when you begin to ask conscience, And, pray, what is right and what is wrong?' it is by no means invariably to be trusted; for you can educate conscience up or down to almost anything; and you can warp conscience, and you can bribe conscience, and you can stifle conscience. And so it is not enough that we should exercise the most watchful care over our course, and decide upon the right and the wrong of it by our own judgments; we may be fearfully wrong notwithstanding it all. It is not enough for a man to have a good watch in his pocket unless now and then he can get Greenwich time by which he can set it, and unless that has been secured by taking an observation of the sun. And so you cannot trust to anything in yourselves for the guidance of your own way or for the determination of your duty, but you must look to that higher Wisdom that has condescended to speak to us, and give us in this Book the revelation of its will. Men rebel against the moral law of the Bible, and speak of it as if it were a restraint and a sharp taskmaster. Ah, no! It is one of the greatest tokens of God's infinite love to us that He has not left us to grope our way amidst the illusions of our own judgments, and the questionable shapes of human conceptions of right and wrong, but that He has declared to us His own character for the standard of all perfection, and given us in the human life of the Son of His love the all-sufficient pattern for every life.

So I need not dwell at any length upon the thought that in that word of God, in its whole sweep, and eminently and especially in Christ, who is the Incarnate Word, we have an all-sufficient Guide. A guide of conduct must be plain--and whatever doubts and difficulties there may be about the doctrines of Christianity there is none about its morality. A guide of conduct must be decisive--and there is no faltering in the utterance of the Book as to right and wrong. A guide of conduct must be capable of application to the wide diversities of character, age, circumstance and the morality of the New Testament especially, and of the Old in a measure, secures that, because it does not trouble itself about minute details, but deals with large principles. The morality of the Gospel, if I may so say, is a morality of centres, not of circumferences; of germinal principles, not of special prescriptions. A guide for morals must be far in advance of the followers, and it has taken generations and centuries to work into men's consciences, and to work out in men's practice, a portion of the morality of that Book. People tell us that Christianity is worn out. Ah! it will not be worn out until all its moral teaching has become part of the practice of the world, and that will not be for a year or two! The men that care least about Christian doctrines are foremost to admit that the Sermon on the Mount is the noblest code of morality that has ever been promulgated. If the world kept the commandments of the New Testament, the world would be in the Millennium; and all the sin and crime, and ninety-nine-hundredths of all the sorrow, of earth would have vanished like an ugly dream. Here is the guide for you, and if you take it you will not err.

My dear young friend! did you ever try to measure one day's actions by the standard of this Book? Let me press upon you this: Cultivate the habit--the habit, of bringing all that you do side by side with this light; as a scholar in some school of art will take his feeble copy, and hold it by the side of the masterpiece, and compare line for line, and tint for tint. Take your life, and put it by the side of the Great Life, and you will begin to find out how according to Thy word' is the only standard by which to set your lives.

IV. And Now I Have One Last Thing To Say.

All this can only be done effectually if you are a Christian. My psalm does not go to the bottom; it goes as far as the measure of revelation granted to its author admitted; but if a person had no more to say than that, it would be a weary business. It is no use to tell a man,' Guard yourself, guard yourself,' nor even to tell him, Guard yourself according to God's word,' if God's word is only a law.

The fatal defect of all attempts at keeping my heart by my own watchfulness is that keeper and kept are one and the same, and so there may be mutiny in the garrison, and the very forces that ought to subdue the rebellion may have gone over to the rebels. You want a power outside of you to steady you. The only way to haul a boat up the rapids is to have some fixed point on the shore to which a man may fasten a rope and pull at that. You get that eternal guard and fixed point by which to hold in Jesus Christ, the dear Son of God's love, who has died for you.

You want another motive to be brought to bear upon your conduct, and upon your convictions and your will mightier than any that now influence them; and you get that if you will yield yourself to the love that has come down from heaven to save you, and says to you, If you love Me, keep My commandments.' You want for keeping yourself and cleansing your way reinforcements to your own inward vigour, and you will get these if you will trust to Jesus Christ, who will breathe into you the Spirit of His own life, which will make you free from the law of sin and death.'

You want, if your path is to be cleansed--the youngest of you, the most tenderly nurtured, the purest, the most innocent wants--forgiveness for a past path, which is in some measure stained and foul, as well as strength for the future, to deliver you from the dreadful influence of the habit of evil. And you get all these, dear friends! in the blood of Jesus Christ that cleanses from all sin.

So, standing as you do in the place where two ways meet, and with your choice yet in your power, I beseech you, turn away from the broad, easy road that slopes pleasantly downwards, and choose the narrow, steep path that climbs. Better rocks than mud, better the painful life of self-restraint and self-denial than the life of pleasing self.

Oh! choose the better portion, choose Christ for your Leader, your Law, your Lord! Trust yourselves to that great sacrifice which He made on the Cross, that all the past for you may be cleansed, and the future may be swept clear; and, so trusting, be sure He will be with you, to keep you and to guide you into the path which His own hand has raised above the filth of the world; the path of holiness, along which you may walk with feet and garments unstained till you come to Zion, with songs and everlasting joy upon your heads,' and bless Him there for all the way by which He led you home.

Maclaren: Psa 119:11

Life Hid And Not Hid

Thy word have I hid in my heart.--Psalm 119:11.

I have not hid Thy righteousness in my heart.'--Psalm 40:10.

THEN there are two kinds of hiding--one right and one wrong: one essential to the life of the Christian, one inconsistent with it. He is a shallow Christian who has no secret depths in his religion. He is a cowardly or a lazy one, at all events an unworthy one, who does not exhibit, to the utmost of his power, his religion. It is bad to have all the goods in the shop window; it is just as bad to have them all in the cellar. There are two aspects of the Christian life--one between God and myself, with which no stranger intermeddles; one patent to all the world. My two texts touch these two.

I. I Have Hid Thy Word Within My Heart.'

There we have the word hidden, or the secret religion of the heart.

Now, I have often had occasion to remind you that the Old Testament use of the word heart' is much wider than our modern one, which limits it to being the seat and organ of love, affection, or emotion; whereas in the Old Testament the heart' is the very vital centre of the personal self. As the Book of Proverbs has it, out of it are the issues of life,' all the outgoings of activity of every kind, both that which we ascribe to the head, and that which we ascribe to the heart. These come, according to the Old Testament idea, from this central self. And so, when the Psalmist says, I have hid Thy word within my heart,' he means I have buried it deep in the very midst of my being, and put it down at the very roots of myself, and there incorporated it with the very substance of my soul.'

Now, I venture to take that expression, Thy word,' in a somewhat wider sense than the Psalmist employed it. There are three ideas conveyed by that expression in Scripture; and two of them are distinctly found in this psalm.

First, there is the plain, obvious one, which means by the word,' written revelation. The Bible of the Psalmist was a very small volume compared with ours. The Pentateuch, and perhaps some of the historical books, possibly also one or two of the prophets--and these were about all Yet this fragmentary word he hid in his heart.' Now, dear brethren! I wish to say a very practical thing or two, and I begin with this. If you want to be strong Christian people, hide the Bible in your heart. When I was a boy the practice of good Christian folk was to read a daily chapter. I wonder if that is kept up. I gravely suspect it is not. There are, no doubt, a great many causes contributing to the comparative decay amongst professing Christians, of Bible reading and Bible study. There is modern' higher criticism,' which has a great deal to say about how and when the books were made, especially the books that composed this Psalmist's Bible. But I want to insist that no theories, were they ever so well established --as I take leave to say they are not--no theories about these secondary questions touch the value of Scripture as a factor in the development of the Christian life. Whatever a man may think about these, he will be none the less alive, if he is wise, to the importance of the daily devotional study of Scripture.

Then there is another set of reasons for the neglect of Scripture, in the multiplication of other forms of literature. People have so many other books to read now, that they have not much time for reading their Bibles, or if they have, they think they have not. No literature will ever take the place of the old Book. Why, even looked at as a mere literary product there is nothing in the world like it! And no religious literature, sermons, treatises, still less magazines and periodicals, will do for Christian men what the Bible will do for them. You make a tremendous mistake, for your own souls' sake, if your religious reading consists in what people have said and thought about Scripture, more than in the Scripture itself. Why should you dip your pitchers into the reservoir, when you can take them up to where the spring comes gushing out of the hillside, pure and limpid and living?

Then there is the drive of our modern life which crowds out the word. Get up a quarter of an hour earlier and you will have time to read your Bible. It will be well worth the sacrifice, if it is a sacrifice. I do not mean by reading the Bible what, I am afraid, is far too common, reading a scrap of Scripture as if it were a kind of charm. But I would most earnestly press upon you that muscle and fibre will distinctly atrophy and become enfeebled, if Christian people neglect the first plain way of hiding the word in their heart, which is to make the utterances of Scripture as if incorporated with their very being, and part of their very selves.

But there is another use of the expression, Thy word,' which is not without example in this great psalm of praise of the word. In one place in it we read, For ever, O Lord! Thy word is settled in heaven'; that is not the Bible. Thy faithfulness is unto all generations. They continue this day according to Thy ordinances'; these are not the Bible--for all are Thy servants.' Unless Thy law had been my delight, I should have perished in my afflictions'; I think that is not the Bible either, but it is the utterance of God's will, as expressed in the Psalmist's affliction. God's word comes to us in His providences and in many other ways. It is the declaration of His character and purposes, however they are declared, and the expression of His will and command, however expressed. In that wider sense of the phrase, I would say, Hide that manifested will of God in your hearts.' Let us cultivate the habit of bringing all the issues of life' --the streams that bubble up from that fountain in the centre of our being--into close relation to what we know to be God's will concerning us. Let the thought of the will of God sit sovereign arbiter, enthroned in the very centre of our personality, ruling our will, bending it and making it yielding and conformed to His, governing our affections, regulating our passions, restraining our desires, stimulating our slothfulness, quickening our aspirations, lifting heavenwards our hopes, and bringing the whole of the activities that well up from our hearts into touch with the will of God. Cast the healing branch into the very eye of the fountain, and then all the streams will partake of the cleansing. Let that known will of God be as the leaven hid in three measures of meal till the whole was leavened. A fanciful interpretation of that emblem makes the three measures to mean the triple constituents of humanity, body, soul, and spirit. We may smile at the fantastic exposition, but let us take heed to obey the exhortation. When God's will is deeply planted within, it will work quickening change on the heavy dough of our sluggish natures. It is when we bring the springs of our actions--namely, our motives, which are our true selves--into touch with His uttered will, that our deeds become conformed to it. Look after the motives, and the deeds will look after themselves. I have hid Thy word within my heart.'

And now I venture upon a further application of this phrase, of which the Psalmist had no notion, but which, in God's great mercy, in the progress of revelation, we can make. There is a better word of God than the Bible; there is a better word of God than any will uttered in His providences and the like. There is the Incarnate Word of God, who was from the beginning with God, and was God,' and is manifested in these last times unto us. I am keeping well within the analogy of Scripture teaching when I see the perfecting of revelation by the spoken Word as reached in the revelation by the personal word; and when, in addition to the exhortation, to hide the Scripture in your hearts, and to hide the uttered will of God, however uttered, in your hearts, I add, let us hide Christ in our hearts. For He will dwell in our hearts by faith,' and if He is shrined within the curtains of the secret place within us, which is the secret place of the Most High,' then, in the courts of the sanctuary, there will be a pure sacrifice and a priest clad' in the beauties of holiness.'

II. The Word Not Hidden, Or The Religion Of The Outward Life.

Our second text brings into view the outer side of the devout life, that which is turned to the world. The word is to be hidden in the heart, for this very end of being then revealed in the life. For what other purpose is it to be set in the centre of our being and applied to the springs of action, than to mould action, and so to be displayed in conduct? It is not to be hid like some forgotten and unused treasure in a castle vault, but to be buried deep in a living person, that it may affect all that person's character and acts. There is nothing hidden, but that it should come abroad.' The deepest, sacredest, most secret Christian experiences are to be operative on the outward life. A man may be caught up into the third heavens and there hear words which mortal speech cannot utter, but the in. communicable vision should tell on his patience and fortitude, and influence his Christian work. Nor is our manifestation of the springs of our action to be confined to conduct. However eloquent it is, it will be all the more intelligible for the commentary supplied by confession with the mouth. Speech for Christ is a Christian obligation. What ye hear in the ear, that proclaim ye on the housetops.' True, there is a legitimate reticence as to the depths of personal religion, which needs very strong reasons to warrant its being broken through. Peter told Mark nothing of the interview which he had with Christ on the Resurrection morning, but he must have told the fact. We shall do well to be silent as to what passes between Jesus and us in secret; but we shall not do well if, coming from our private communion with Him, we do not find' some to whom we can say, We have found the Messiah,' and so bring them to Jesus.

The word, if hid in the heart, will certainly be manifest in the life. For not only is it impossible for a man who deeply and continually realises God's will, and lives in touch with Jesus Christ, to prevent these experiences from visibly affecting His life and conduct, but also in the measure in which we have that conscious inward possession of the divine word and the divine Christ we shall be impelled to manifest them to our fellows by every means in our power. What, then, is the inference to be drawn from the fact that there are thousands of professing Christian people in Manchester, who never felt the slightest touch of a necessity to make known the Master whom they say they serve? They must be very shallow Christians, having no depth of experience, or that experience would insist on coming out. True Christian emotion is like a fire smouldering within some substance, that never rests till it burns its way to the outside. As one of the prophets puts it, I said I will speak no more in Thy name'; he goes on to tell how his resolve of silence gave way under the pressure of the unuttered speech' Thy word shut up in my bones was like a fire, and I was weary of forbearing and I could not stay.' So it will always be. Every genuine conviction demands utterance, The full heart needs the relief of speech. If you feel no need to show your allegiance and love to Christ by speech as well as by life, I shrewdly suspect you have little love or allegiance to hide.

Further, the more we show it, the more need there is for us to cultivate the hidden element in our religion. If I were talking to ministers I should have a great deal to say about that. There are preachers who preach away their own religion. The two attitudes of mind in imparting and in receiving are wholly different; and if one is allowed to encroach upon the other, nothing but harm can come. As thy servant was busy here and there, he was gone,'--that is the short account of the decay of personal religion in many a life outwardly diligent in Christian work. If there is a proportionate cultivation of the hidden self, then the act of manifesting will tend to strengthen it. It is meant that our Christian convictions and affections should grow in strength and in transforming power upon ourselves, by reason of utterance; just as when you let air in, the fire burns brighter. But it is quite possible that we may dissipate and scatter our feeble religion by talking about it; and some of us may be in danger of that. The loftier you mean to build your tower, the deeper must be the foundation that you dig. The more any of us are trying to do for Jesus Christ, the more need there is that we increase our secret communion with Jesus Christ.

We may wrongly hide our religion so that it evaporates. Too many professing Christians put away their religion as careless housewives might do some precious perfume, and when they go to take it out, they find nothing but a rotten cork, a faint odour, and an empty flask. Take care of burying your religion so deep, as dogs do bones, that you cannot find it again, or if you do discover, when you open the coffin, that it holds only a handful of dry dust. The heart has two actions. In one it opens its portals and expands to receive the inflowing blood which is the life. In the other it contracts to drive the life through the veins. For health there must be both motions; the receptiveness, in the secret hiding of the word in the heart'; the expulsive energy in the not hiding Thy righteousness in my heart.'

Maclaren: Psa 119:19

A Stranger In The Earth

I am a stranger in the earth; hide not Thy commandments from me … 64. The earth, O Lord, is full of Thy mercy: teach me Thy statutes.' --Psalm 119:19, 64.

THERE is something very remarkable in the variety-in-monotony of this, the longest of the psalms. Though it be the longest it is in one sense the simplest, inasmuch as there is but one thought in it, beaten out into all manner of forms and based upon all various considerations. It reminds one of the great violinist who out of one string managed to bring such music and melody.

The one thought is the infinite preciousness of God's law, by which, of course, is not meant the written record of that law which lies in Scripture, but the utterances of God's law in any form, by which men may receive it. You will find that that wider signification of the word law,' commandment,' statute,' is essential to the understanding of every portion of this psalm.

And now these two petitions which I have put together base the prayer, which they both offer, in slightly varied form (Teach me Thy statutes,' or' Hide not Thy commandments from me,') upon two diverse considerations, which, taken in conjunction, are extremely interesting.

The two facts on which the one petition rests, are like two great piers on two opposite sides of a river, each of which holds one end of the arch. The earth is full of Thy mercy'; ay! but I am a stranger upon the earth.' These two things are both true, and from each of them, and still more from both of them taken together, rises up this petition. Let us look then at the facts, and then at the prayer that is built upon them.

Take first that thought of the rejoicing earth, full of God's mercy as some cup is full Of rich wine, or as the flowers in the morning are filled with dew. The Bible does not look at the external world, the material universe, from a scientific point of view, nor does it look at it from a poetical point of view, but from a simply religious one. Nothing that modern science has taught us to say about the world in the least affects this principle which the Psalmist lays down, that it is all full of God's mercy. The thought is intended to exclude man and man's ways and all connected with him, as we shall see presently, but the Psalmist looks out upon the earth and all the rest of its inhabitants, and he is sure of two things: one, that God's direct act is at work in it all, so as that every creature that lives, and everything that is, lives and is because God is there, and working there; and next, that everything about us is the object of loving thoughts of God's; and has, as it were, some reflection of God's smile cast across it like the light of flowers upon the grass. Spring days with life re-orient out of dust,' and the annual miracle beginning again all round, with the birds in the trees, that even dwellers in towns can hear singing as if their hearts would burst for very mirth and hopefulness, the blossoms beginning to push above the frosty ground, and the life breaking out of the branches that were stiff and dry all through the winter, proclaim the same truth as the Psalmist was contemplating when he spoke thus. He looks all round, and everywhere sees the signature of a loving divine Hand.

The earth is full to brimming of Thy mercy. It takes faith to see that; it takes a deeper and a firmer hold of the thought of a present God than most men have, to feel that. For the most of us, the world has got to be very empty of God now. We hear rather the creaking of the wheels of a great machine, or see the workings of a blind, impersonal force. But I believe that all that is precious and good in the growth of knowledge since the old days when this Psalmist wrote may be joyfully accepted by us, and deep down below all we may see the deeper, larger truth of the living purpose and will of God Himself. And I know no reason why twentieth-century men, full to the fingertips of modern scientific thought, may not say as heartily as the old Psalmist said, The earth, O Lord! is full of Thy mercy.'

But then there is another side to all this. Amidst all this sunny play of gladness, and apocalypse of blessing, there stands one exception. Hearken to the other word of my texts, I am a stranger upon the earth.' Man is out of joint with the great whole, out of harmony with the music, the only hungry one at the feast. All other creatures are admirably adapted for the place they fill, and the place they fill is sufficient for them. But I stand here, knowing that I do not belong to this goodly fellowship, feeling that I am an exception to the rule. As Colonel Gardiner said, I looked at the dog, and I wished that I was a dog.' Ah! many another man has felt, Why is it that whilst every creature, the motes that dance in the sunbeam, and the minutest living things, however insignificant, are all filled to the very brim of their capacity--why is it that I, the roof and crown of things, stand here, a sad and solitary stranger, having made acquaintance with grief; having learned what they know not, the burden of toil and care, cursed with forecast and anticipation, saddened by memory, torn by desires? We look before and after, and pine for what is not.' All other beings fit their place, and their place fits them like a glove upon a fair hand, but I stand here a stranger upon the earth.' And the more I feel, or at least the more I am convinced that it is full of God's mercy, the more I feel that there is something else which I need to make me, in my fashion, as really and as completely blessed as the lowest of His creatures.

The Psalmist tells us what that something more is: I am a stranger upon the earth; hide not Thy commandments from me.' That is my food, that is what I need; that is the one thing that will make our souls feel at rest, that we shall have not merely a Bible in our hands, but the will of God, the knowledge and the love of the will of God, in our hearts. When we can say I delight to do Thy will, and my whole being seeks to lay itself beneath the mould of Thine impressing purpose, and to be shaped accordingly'; Oh! then, then the care and the toil and the sorrow and the restlessness and the sense of transiency, all change. Some of them pass away altogether; those of them that survive are transfigured from darkness to glory. Just as some gloomy cliff, impending over the plain, when the rising sun smites upon it, is changed into a rosy and golden glory, so the frowning peaks that look down upon us, are all transmuted and glorified, when once the light of God's recognised will falls upon them.

All is right that seems most wrong,If it be His sweet will.'

And when He has not hidden His commandments from us, but we have them in our hearts, for the joy and the strength of our lives, then, then it does not matter, though we have to say, foxes have holes, and birds of the air have their roosting-places,' and I only, in creation, have not where to lay my head.' If we have His will in our hearts, and are humbly and yet lovingly trying to do it, then toil becomes easy, and work becomes blessedness. If we have His will in our hearts, and are seeking to cleave to it, then and only then, do we cease to feel that it is sad that we should be strangers upon the earth, because then and then only can we say we seek for a better country, that is, a heavenly.'

Oh, dear friends! we shall be cursed with restlessness and weighed upon with sore distress'; and a fleeting world will, by its very fleetingness, be a misery to us, until we have learned to yield our wills to God, and to drink in His law as the joy and the rejoicing of our hearts. A stranger upon the earth needs the statutes of the Lord, he needs no more, and then they will be as the Psalmist says in another place, his song in the house of his pilgrimage.'

But the first Of our two texts suggests further to us the certainty that this petition shall not be in vain. If the thought, I am a stranger in the earth,' teaches us our need of God's commandments, the thought, the earth is full of Thy mercies,' assures us that we shall get what we need.

Surely it is not going to be the case that we only are to be left hungry when all other creatures sit at His table and feast there. Surely He who knows what each living thing requires, and opens His hand, and satisfies their desires, is not going to leave the nobler famishing of an immortal soul uncared for.

Surely if all through the universe besides, we see that the measure of a creature's capacity is the measure of God's gift to it, there is not going to be, there need not be, any disproportion between what we require and what we possess. Surely if His ear can hear and translate, and His loving hand can open to satisfy, the croaking of the young raven when it cries, He will neither mistake nor neglect the voice of a man's heart, when it is asking what is so in accordance with His will as that He should let him know and love His statutes.

It is not meant to be the ease that we lie in the middle of His creation, the one exception to the universal law, like Gideon's fleece, dry and dusty, while every poor bit of bush and grass round about is soaked with His dew. If' the earth is full of Thy mercy,' Thou thereby hast pledged Thyself that my heart shall be full of Thy law and Thy grace, if I desire it.

And so, dear brethren! whilst the one of these twin considerations should send us to our knees, the other should hearten and wing our prayers. And if, on the one hand, we feel that to bring us up to the level of the poorest of His creatures, we need a firm grasp and a hearty love of His law deep in our spirits, on the other hand, the fact that the feeblest and the poorest of His creatures is saturated and soaked with as much of God's goodness as it can suck in, may make us quite sure that our souls will not vainly pant after Him in a dry and thirsty land where no water is.' The earth, O Lord! is full of Thy mercy.' Am I to be empty of the highest mercy, the knowledge of Thy will? Never! Never!

And so, Say not, Who shall ascend up into the heavens? say not, Who shall pass over the sea to bring Thy law near, that we may hear and do it? Behold! the word is very nigh thee.' The law, the will of God, and the power to perform it are braided together, in inextricable union, in Jesus Christ Himself; and the prayer of my psalm most deeply understood, turns itself all into this:--Give me Christ, more of the knowledge of Him who is my law and Thine uttered will; more of the love of Him whom to love is to be at home everywhere, and to be filled with Thy mercy; more of the likeness to Him whom to imitate is holiness; whom to resemble is perfection. The earth is full of Thy mercy.' The Word was made flesh, and dwelt among us; and we beheld His glory, full of grace and truth.' And of that fulness can all we receive. Then will we be strangers here no longer; and our hearts will be replenished with a better mercy than all the universe beside is capable of containing.

MHCC: Psa 119:1-8

This psalm may be considered as the statement of a believer's experience. As far as our views, desires, and affections agree with what is here expressed, they come from the influences of the Holy Spirit, and no further. The pardoning mercy of God in Christ, is the only source of a sinner's happiness. And those are most happy, who are preserved most free from the defilement of sin, who simply believe God's testimonies, and depend on his promises. If the heart be divided between him and the world, it is evil. But the saints carefully avoid all sin; they are conscious of much evil that clogs them in the ways of God, but not of that wickedness which draws them out of those ways. The tempter would make men think they are at them out of those ways. The tempter would make men think they are at liberty to follow the word of God or not, as they please. But the desire and prayer of a good man agree with the will and command of God. If a man expects by obedience in one thing to purchase indulgence for disobedience in others, his hypocrisy will be detected; if he is not ashamed in this world, everlasting shame will be his portion. The psalmist coveted to learn the laws of God, to give God the glory. And believers see that if God forsakes them, the temper will be too hard for them.

MHCC: Psa 119:9-16

To original corruption all have added actual sin. The ruin of the young is either living by no rule at all, or choosing false rules: let them walk by Scripture rules. To doubt of our own wisdom and strength, and to depend upon God, proves the purpose of holiness is sincere. God's word is treasure worth laying up, and there is no laying it up safe but in our hearts, that we may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatenings to its violence. Let this be our plea with Him to teach us his statutes, that, being partakers of his holiness, we may also partake of his blessedness. And those whose hearts are fed with the bread of life, should with their lips feed many. In the way of God's commandments there is the unsearchable riches of Christ. But we do not meditate on God's precepts to good purpose, unless our good thoughts produce good works. I will not only think of thy statutes, but do them with delight. And it will be well to try the sincerity of our obedience by tracing the spring of it; the reality of our love by cheerfulness in appointed duties.

MHCC: Psa 119:17-24

If God deals in strict justice with us, we all perish. We ought to spend our lives in his service; we shall find true life in keeping his word. Those that would see the wondrous things of God's law and gospel, must beg him to give them understanding, by the light of his Spirit. Believers feel themselves strangers on earth; they fear missing their way, and losing comfort by erring from God's commandments. Every sanctified soul hungers after the word of God, as food which there is no living without. There is something of pride at the bottom of every wilful sin. God can silence lying lips; reproach and contempt may humble and do us good, and then they shall be removed. Do we find the weight of the cross is above that we are able to bear? He that bore it for us will enable us to bear it; upheld by him we cannot sink. It is sad when those who should protect the innocent, are their betrayers. The psalmist went on in duty, and he found comfort in the word of God. The comforts of the word of God are most pleasant to a gracious soul, when other comforts are made bitter; and those that would have God's testimonies to be their delight, must be advised by them. May the Lord direct us in exercising repentance of sin, and faith in Christ.

MHCC: Psa 119:25-32

While the souls of the children of this world cleave to the earth as their portion, the children of light are greatly burdened, because of the remains of carnal affections in their hearts. It is unspeakable comfort to a gracious soul, to think with what tenderness all its complaints are received by a gracious God. We can talk of the wonders of redeeming love, when we understand the way of God's precepts, and walk in that way. The penitent melts in sorrow for sin: even the patient spirit may melt in the sense of affliction, it is then its interest to pour out its soul before God. The way of lying means all false ways by which men deceive themselves and others, or are deceived by Satan and his instruments. Those who know and love the law of the Lord, desire to know it more, and love it better. The way of serious godliness is the way of truth; the only true way to happiness: we must always have actual regard to it. Those who stick to the word of God, may in faith expect and pray for acceptance with God. Lord, never leave me to do that by which I shall shame myself, and do not thou reject my services. Those that are going to heaven, should still press forward. God, by his Spirit, enlarges the hearts of his people when he gives them wisdom. The believer prays to be set free from sin.

MHCC: Psa 119:33-40

Teach me thy statutes, not the mere words, but the way of applying them to myself. God, by his Spirit, gives a right understanding. But the Spirit of revelation in the word will not suffice, unless we have the Spirit of wisdom in the heart. God puts his Spirit within us, causing us to walk in his statutes. The sin here prayed against is covetousness. Those that would have the love of God rooted in them, must get the love of the world rooted out; for the friendship of the world is enmity with God. Quicken me in thy way; to redeem time, and to do every duty with liveliness of spirit. Beholding vanity deadens us, and slackens our pace; a traveller must not stand gazing upon every object that presents itself to his view. The promises of God's word greatly relate to the preservation of the true believer. When Satan has drawn a child of God into worldly compliances, he will reproach him with the falls into which he led him. Victory must come from the cross of Christ. When we enjoy the sweetness of God's precepts, it will make us long for more acquaintance with them. And where God has wrought to will, he will work to do.

Matthew Henry: Psa 119:1-3

The psalmist here shows that godly people are happy people; they are, and shall be, blessed indeed. Felicity is the thing we all pretend to aim at and pursue. He does not say here wherein it consists; it is enough for us to know what we must do and be that we may attain to it, and that we are here told. All men would be happy, but few take the right way; God has here laid before us the right way, which we may be sure will end in happiness, though it be strait and narrow. Blessednesses are to the righteous; all manner of blessedness. Now observe the characters of the happy people. Those are happy, 1. Who make the will of God the rule of all their actions, and govern themselves, in their whole conversation, by that rule: They walk in the law of the Lord, Psa 119:1. God's word is a law to them, not only in this or that instance, but in the whole course of their conversation; they walk within the hedges of that law, which they dare not break through by doing any thing it forbids; and they walk in the paths of that law, which they will not trifle in, but press forward in them towards the mark, taking every step by rule and never walking at all adventures. This is walking in God's ways (Psa 119:3), the ways which he has marked out to us and has appointed us to walk in. It will not serve us to make religion the subject of our discourse, but we must make it the rule of our walk; we must walk in his ways, not in the way of the world, or of our own hearts, Job 23:10, Job 23:11; Job 31:7. 2. Who are upright and honest in their religion - undefiled in the way, not only who keep themselves pure from the pollutions of actual sin, unspotted from the world, but who are habitually sincere in their intentions, in whose spirit there is no guile, who are really as good as they seem to be and row the same way as they look. 3. Who are true to the trust reposed in them as God's professing people. It was the honour of the Jews that to them were committed the oracles of God; and blessed are those who preserve pure and entire that sacred deposit, who keep his testimonies as a treasure of inestimable value, keep them as the apple of their eye, so keep them as to carry the comfort of them themselves to another world and leave the knowledge and profession of them to those who shall come after them in this world. Those who would walk in the law of the Lord must keep his testimonies, that is, his truths. Those will not long make conscience of good practices who do not adhere to good principles. Or his testimonies may denote his covenant; the ark of the covenant is called the ark of the testimony. Those do not keep covenant with God who do not keep the commandments of God. 4. Who have a single eye to God as their chief good and highest end in all they do in religion (Psa 119:2): They seek him with their whole heart. They do not seek themselves and their own things, but God only; this is that which they aim at, that God may be glorified in their obedience and that they may be happy in God's acceptance. he is, and will be, the rewarder, the reward, of all those who thus seek him diligently, seek him with the heart, for that is it that God looks at and requires; and with the whole heart, for if the heart be divided between him and the world it is faulty. 5. Who carefully avoid all sin (Psa 119:3): They do no iniquity; they do not allow themselves in any sin; they do not commit it as those do who are the servants of sin; they do not make a practice of it, do not make a trade of it. They are conscious to themselves of much iniquity that clogs them in the ways of God, but not of that iniquity which draws them out of those ways. Blessed and holy are those who thus exercise themselves to have always consciences void of offence.

Matthew Henry: Psa 119:4-6

We are here taught, 1. To own ourselves under the highest obligations to walk in God's law. The tempter would possess men with an opinion that they are at their liberty whether they will make the word of God their rule or no, that, though it may be good, yet it is not so necessary as they are made to believe it is. He taught our first parents to question the command: Hath God said, You shall not eat? And therefore we are concerned to be well established in this (Psa 119:4): Thou hast commanded us to keep thy precepts, to make religion our rule; and to keep them diligently, to make religion our business and to mind it carefully and constantly. We are bound, and must obey at our peril. 2. To look up to God for wisdom and grace to do so (Psa 119:5): O that my ways were directed accordingly! not only that all events concerning us may be so ordered and disposed by the providence of God as not to be in any thing a hindrance to us, but a furtherance rather, in the service of God, but that our hearts may be so guided and influenced by the Spirit of God that we may not in any thing transgress God's commandments - not only that our eyes may be directed to behold God's statutes, but our hearts directed to keep them. See how the desire and prayer of a good man exactly agree with the will and command of a good God: "Thou wouldest have me keep thy precepts, and, Lord, I fain would keep them." This is the will of God, even our sanctification; and it should be our will. 3. To encourage ourselves in the way of our duty with a prospect of the comfort we shall find in it, Psa 119:6. Note, (1.) It is the undoubted character of every good man that he has a respect to all God's commandments. He has a respect to the command, eyes it as his copy, aims to conform to it, is sorry wherein he comes short; and what he does in religion he does with a conscientious regard to the command, because it is his duty. He has respect to all the commandments, one as well as another, because they are all backed with the same authority (Jam 2:10, Jam 2:11) and all levelled at the same end, the glorifying of God in our happiness. Those who have a sincere respect to any command will have a general respect to every command, to the commands of both testaments and both tables, to the prohibitions and the precepts, to those that concern both the inward and the outward man, both the head and the heart, to those that forbid the most pleasant and gainful sins and to those that require the most difficult and hazardous duties. (2.) Those who have a sincere respect to all God's commandments shall not be ashamed, not only they will thereby be kept from doing that which will turn to their shame, but they shall have confidence towards God and boldness of access to the throne of his grace, 1Jo 3:21. They shall have credit before men; their honesty will be their honour. And they shall have clearness and courage in their own souls; they shall not be ashamed to retire into themselves, nor to reflect upon themselves, for their hearts shall not condemn them. David speaks this with application to himself. Those that are upright may take the comfort of their uprightness. "As, if I be wicked, woe to me; so, if I be sincere, it is well with me."

Matthew Henry: Psa 119:7-8

Here is, I. David's endeavour to perfect himself in his religion, and to make himself (as we say) master of his business. He hopes to learn God's righteous judgments. He knew much, but he was still pressing forward and desired to know more, as knowing this, that he had not yet attained; but as far as perfection is attainable in this life he reached towards it, and would not take up short of it. As long as we live we must be scholars in Christ's school, and sit at his feet; but we should aim to be head-scholars, and to get into the highest form. God's judgments are all righteous, and therefore it is desirable not only to learn them, but to be learned in them, mighty in the scriptures.

II. The use he would make of his divine learning. He coveted to be learned in the laws of God, not that he might make himself a name and interest among men, or fill his own head with entertaining speculations, but, 1. That he might give God the glory of his learning: I will praise thee when I have learned thy judgments, intimating that he could not learn unless God taught him, and that divine instructions are special blessings, which we have reason to be thankful for. Though Christ keeps a free-school, and teaches without money and without price, yet he expects his scholars should give him thanks both for his word and for his Spirit; surely it is a mercy worth thanks to be taught so gainful a calling as religion is. Those have learned a good lesson who have learned to praise God, for that is the work of angels, the work of heaven. It is an easy thing to praise God in word and tongue; but those only are well learned in this mystery who have learned to praise him with uprightness of heart, that is, are inward with him in praising him, and sincerely aim at his glory in the course of their conversation as well as in the exercises of devotion. God accepts only the praises of the upright. 2. That he might himself come under the government of that learning: When I shall have learned thy righteous judgments I will keep thy statutes. We cannot keep them unless we learn them; but we learn them in vain if we do not keep them. Those have well learned God's statutes who have come up to a full resolution, in the strength of his grace, to keep them.

III. His prayer to God not to leave him: " O forsake me not! that is, leave me not to myself, withdraw not thy Spirit and grace from me, for then I shall not keep thy statutes. "Good men see themselves undone if God forsakes them; for then the tempter will be too hard for them. "Though thou seem to forsake me, and threaten to forsake me, and dost, for a time, withdraw from me, yet let not the desertion be total and final; for that is hell. O forsake me not utterly! for woe unto me if God departs from me."

Matthew Henry: Psa 119:9

Here is, 1. A weighty question asked. By what means may the next generation be made better than this? Wherewithal shall a young man cleanse his way? Cleansing implies that it is polluted. Besides the original corruption we all brought into the world with us (from which we are not cleansed unto this day), there are many particular sins which young people are subject to, by which they defile their way, youthful lusts (2Ti 2:22); these render their way offensive to God and disgraceful to themselves. Young men are concerned to cleanse their way - to get their hearts renewed and their lives reformed, to make clean, and keep clean, from the corruption that is in the world through lust, that they may have both a good conscience and a good name. Few young people do themselves enquire by what means they may recover and preserve their purity; and therefore David asks the question for them. 2. A satisfactory answer given to this question. Young men may effectually cleanse their way by taking heed thereto according to the word of God; and it is the honour of the word of God that it has such power and is of such use both to particular persons and to communities, whose happiness lies much in the virtue of their youth. (1.) Young men must make the word of God their rule, must acquaint themselves with it and resolve to conform themselves to it; that will do more towards the cleansing of young men that the laws of princes or the morals of philosophers. (2.) They must carefully apply that rule and make use of it; they must take heed to their way, must examine it by the word of God, as a touchstone and standard, must rectify what is amiss in it by that regulator and steer by that chart and compass. God's word will not do without our watchfulness, and a constant regard both to it and to our way, that we may compare them together. The ruin of young men is either living at large (or by no rule at all) or choosing to themselves false rules: let them ponder the path of their feet, and walk by scripture-rules; so their way shall be clean, and they shall have the comfort and credit of it here and for ever.

Matthew Henry: Psa 119:10

Here is, 1. David's experience of a good work God had wrought in him, which he takes the comfort of and pleads with God: " I have sought thee, sought to thee as my oracle, sought after thee as my happiness, sought thee as my God; for should not a people seek unto their God? If I have not yet found thee, I have sought thee, and thou never saidst, Seek in vain, nor wilt say so to me, for I have sought thee with my heart, with my whole heart, sought thee only, sought thee diligently."2. His prayer for the preservation of that work: "Thou that hast inclined me to seek thy precepts, never suffer me to wander from them."The best are sensible of their aptness to wander; and the more we have found of the pleasure there is in keeping God's commandments the more afraid we shall be of wandering from them and the more earnest we shall be in prayer to God for his grace to prevent our wanderings.

Matthew Henry: Psa 119:11

Here is, 1. The close application which David made of the word of God to himself: He hid it in his heart, laid it up there, that it might be ready to him whenever he had occasion to use it; he laid it up as that which he valued highly, and had a warm regard for, and which he was afraid of losing and being robbed of. God's word is a treasure worth laying up, and there is no laying it up safely but in our hearts; if we have it only in our houses and hands, enemies may take it from us; if only in our heads, our memories may fail us: but if our hearts be delivered into the mould of it, and the impressions of it remain on our souls, it is safe. 2. The good uses he designed to make of it: That I might not sin against thee. Good men are afraid of sin, and are in care to prevent it; and the most effectual way to prevent is to hide God's word in our hearts, that we may answer every temptation, as our Master did, with, It is written, may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatenings to its menaces.

Matthew Henry: Psa 119:12

Here, 1. David gives glory to God: " Blessed art thou, O Lord! Thou art infinitely happy in the enjoyment of thyself and hast no need of me or my services; yet thou art pleased to reckon thyself honoured by them; assist me therefore, and then accept me."In all our prayers we should intermix praises. 2. He asks grace from God: " Teach me thy statutes; give me to know and do my duty in every thing. Thou art the fountain of all blessedness; O let me have this drop from that fountain, this blessing from that blessedness: Teach me thy statutes, that I may know how to bless thee, who art a blessed God, and that I may be blessed in thee."

Matthew Henry: Psa 119:13-16

Here, I. David looks back with comfort upon the respect he had paid to the word of God. He had the testimony of his conscience for him, 1. That he had edified others with what he had been taught out of the word of God (Psa 119:13): With my lips have I declared all the judgments of thy mouth. This he did, not only as a king in making orders, and giving judgment, according to the word of God, nor only as a prophet by his psalms, but in his common discourse. Thus he showed how full he was of the word of God, and what a holy delight he took in his acquaintance with it; for it is out of the abundance of the heart that the mouth speaks. Thus he did good with his knowledge; he did not hide God's word from others, but hid it for them; and, out of that good treasure in his heart, brought forth good things, as the householder out of his store things new and old. Those whose hearts are fed with the bread of life should with their lips feed many. He had prayed (Psa 119:12) that God would teach him; and here he pleads, "Lord, I have endeavoured to make a good use of the knowledge thou hast given me, therefore increase it;"for to him that has shall be given. 2. That he had entertained himself with it: " Lord, teach me thy statutes; for I desire no greater pleasure than to know and do them (Psa 119:14): I have rejoiced in the way of thy commandments, in a constant even course of obedience to thee; not only in the speculations and histories of thy word, but in the precepts of it, and in that path of serious godliness which they chalk out to me. I have rejoiced in this as much as in all riches, as much as ever any worldling rejoiced in the increase of his wealth. In the way of God's commandments I can truly say, Soul, take thy ease; "in true religion there is all riches, the unsearchable riches of Christ.

II. He looks forward with a holy resolution never to cool in his affection to the word of God; what he does that he will do, 2Co 11:12. Those that have found pleasure in the ways of God are likely to proceed and persevere in them. 1. He will dwell much upon them in his thoughts (Psa 119:15): I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts. 2. He will have them always in his eye: I will have respect unto thy ways, as the traveller has to his road, which he is in care not to miss and always aims and endeavours to hit. We do not meditate on God's precepts to good purpose unless we have respect to them as our rule and our good thoughts produce good works and good intentions in them. 3. He will take a constant pleasure in communion with God and obedience to him. It is not for a season that he rejoices in this light, but " I will still, I will for ever, delight myself in thy statutes, not only think of them, but do them with delight,"Psa 119:16. David took more delight in God's statutes than in the pleasures of his court or the honours of his camp, more than in his sword or in his harp. When the law is written in the heart duty becomes a delight. 4. He will never forget what he has learned of the things of God: " I will not forget thy word, not only I will not quite forget it, but I will be mindful of it when I have occasion to use it."Those that meditate in God's word, and delight in it, are in no great danger of forgetting it.

Matthew Henry: Psa 119:17

We are here taught, 1. That we owe our lives to God's mercy. David prays, Deal bountifully with me, that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: "Not that I may live and grow rich, live and be merry, but that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do."

Matthew Henry: Psa 119:18

Observe here, 1. That there are wondrous things in God's law, which we are all concerned, and should covet, to behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long hidden from the wise and prudent, but are now revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach to look into them, 1Pe 1:12. Those that would see the wondrous things of God's law and gospel must beg of him to open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said, Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.

Matthew Henry: Psa 119:19

Here we have, 1. The acknowledgment which David makes of his own condition: I am a stranger in the earth. We all are so, and all good people confess themselves to be so; for heaven is their home, and the world is but their inn, the land of their pilgrimage. David was a man that knew as much of the world, and was as well known in it, as most men. God built him a house, established his throne; strangers submitted to him, and people that he had not known served him; he had a name like the names of the great men, and yet he calls himself a stranger. We are all strangers on earth and must so account ourselves. 2. The request he makes to God thereupon: Hide not thy commandments from me. He means more: "Lord, show thy commandments to me; let me never know the want of the word of God, but, as long as I live, give me to be growing in my acquaintance with it. I am a stranger, and therefore stand in need of a guide, a guard, a companion, a comforter; let me have thy commandments always in view, for they will be all this to me, all that a poor stranger can desire. I am a stranger here, and must be gone shortly; by thy commandments let me be prepared for my removal hence."

Matthew Henry: Psa 119:20

David had prayed that God would open his eyes (Psa 119:18) and open the law (Psa 119:19); now here he pleads the earnestness of his desire for knowledge and grace, for it is the fervent prayer that avails much. 1. His desire was importunate: My soul breaketh for the longing it hath to thy judgments, or (as some read it) " It is taken up, and wholly employed, in longing for thy judgments; the whole stream of its desires runs in this channel. I shall think myself quite broken and undone if I want the word of God, the direction, converse, and comfort of it."2. It was constant - at all times. It was not now and then, in a good humour, that he was so fond of the word of God; but it is the habitual temper of every sanctified soul to hunger after the word of God as its necessary food, which there is no living without.

Matthew Henry: Psa 119:21

Here is, 1. The wretched character of wicked people. The temper of their minds is bad. They are proud; they magnify themselves above others. And yet that is not all: they magnify themselves against God, and set up their wills in competition with and opposition to the will of God, as if their hearts, and tongues, and all, were their own. There is something of pride at the bottom of every wilful sin, and the tenour of their lives is no better: They do err from thy commandments, as Israel, that did always err in their hearts; they err in judgment, and embrace principles contrary to thy commandments, and then no wonder that they err in practice, and wilfully turn aside out of the good way. This is the effect of their pride; for they say, What is the Almighty, that we should serve him? As Pharaoh, Who is the Lord? 2. The wretched case of such. They are certainly cursed, for God resists the proud; and those that throw off the commands of the law lay themselves under its curse (Gal 3:10), and he that now beholds them afar off will shortly say to them, Go, you cursed. The proud sinners bless themselves; God curses them; and, though the most direful effects of this curse are reserved for the other world, yet they are often severely rebuked in this world: Providence crosses them, vexes them, and, wherein they dealt proudly, God shows himself above them; and these rebukes are earnests of worse. David took notice of the rebukes proud men were under, and it made him cleave the more closely to the word of God and pray the more earnestly that he might not err from God's commandments. Thus saints get good by God's judgments on sinners.

Matthew Henry: Psa 119:22

Here, 1. David prays against the reproach and contempt of men, that they might be removed, or (as the word is) rolled, from off him. This intimates that they lay upon him, and that neither his greatness nor his goodness could secure him from being libelled and lampooned. Some despised him and endeavoured to make him mean; others reproached him and endeavoured to make him odious. It has often been the lot of those that do well to be ill-spoken of. It intimates that they lay heavily upon him. Hard and foul words indeed break no bones, and yet they are very grievous to a tender and ingenuous spirit; therefore David prays, "Lord, remove them from me, that I may not be thereby either driven from my duty or discouraged in it."God has all men's hearts and tongues in his hand, and can silence lying lips, and raise up a good name that is trodden in the dust. To him we may appeal as the assertor of right and avenger of wrong, and may depend on his promise that he will clear up our righteousness as the light, Psa 37:6. Reproach and contempt may humble us and do us good and then it shall be removed. 2. He pleads his constant adherence to the word and way of God: For I have kept thy testimonies. He not only pleads his innocency, that he was unjustly censured, but, (1.) That he was jeered for well-doing. He was despised and abused for his strictness and zeal in religion; so that it was for God's name's sake that he suffered reproach, and therefore he could with the more assurance beg of God to appear for him. The reproach of God's people, if it be not removed now, will be turned into the greater honour shortly. (2.) That he was not jeered out of well-doing: "Lord, remove it from me, for I have kept thy testimonies notwithstanding."If in a day of trial we still retain our integrity, we may be sure it will end well.

Matthew Henry: Psa 119:23

See here, 1. How David was abused even by great men, who should have known better his character and his case, and have been more generous: Princes did sit, sit in council, sit in judgment, and speak against me. What even princes say is not always right; but it is sad when judgment is thus turned to wormwood, when those that should be the protectors of the innocent are their betrayers. Herein David was a type of Christ, for they were the princes of this world that vilified and crucified the Lord of glory, 1Co 2:8. 2. What method he took to make himself easy under these abuses: he meditated in God's statutes, went on in his duty, and did not regard them; as a deaf man, he heard not. When they spoke against him, he found that in the word of God which spoke for him, and spoke comfort to him, and then none of these things moved him. Those that have pleasure in communion with God may easily despise the censures of men, even of princes.

Matthew Henry: Psa 119:24

Here David explains his meditating in God's statutes (Psa 119:23), which was of such use to him when princes sat and spoke against him. 1. Did the affliction make his sad? The word of God comforted him, and was his delight, more his delight than any of the pleasures either of court or camp, of city or country. Sometimes it proves that the comforts of the word of God are most pleasant to a gracious soul when other comforts are embittered. 2. Did it perplex him? Was he at a loss what to do when the princes spoke against him? God's statutes were his counsellors, and they counselled him to bear it patiently and commit his cause to God. God's testimonies will be the best counsellors both to princes and private persons. They are the men of my counsel; so the word is. There will be found more safety and satisfaction in consulting them than in the multitude of other counsellors. Observe here, Those that would have God's testimonies to be their delight must take them for their counsellors and be advised by them; and let those that take them for their counsellors in close walking take them for their delight in comfortable walking.

Matthew Henry: Psa 119:25

Here is, I. David's complaint. We should have thought his soul soaring to heaven; but he says himself, My soul not only rolls in the dust, but cleaves to the dust, which is a complaint either, 1. Of his corruptions, his inclination to the world and the body (both which are dust), and that which follows upon it, a deadness to holy duties. When he would do good evil was present with him. God intimated that Adam was not only mortal, but sinful, when he said, Dust thou art, Gen 3:19. David's complaint here is like St. Paul's of a body of death that he carried about with him. The remainders of in-dwelling corruption are a very grievous burden to a gracious soul. Or, 2. Of his afflictions, either trouble of mind or outward trouble. Without were fightings, within were fears, and both together brought him even to the dust of death (Psa 22:15), and his soul clave inseparably to it.

II. His petition for relief, and his plea to enforce that petition: " Quicken thou me according to thy word. By thy providence put life into my affairs, by thy grace put life into my affections; cure me of my spiritual deadness and make me lively in my devotion."Note, When we find ourselves dull we must go to God and beg of him to quicken us; he has an eye to God's word as a means of quickening (for the words which God speaks, they are spirit and they are life to those that receive them), and as an encouragement to hope that God would quicken him, having promised grace and comfort to all the saints, and to David in particular. God's word must be our guide and plea in every prayer.

Matthew Henry: Psa 119:26-27

We have here, 1. The great intimacy and freedom that had been between David and his God. David had opened his case, opened his very heart to God: " I have declared my ways, and acknowledged thee in them all, have taken thee along with me in all my designs and enterprises."Thus Jephthah uttered all his words, and Hezekiah spread his letters, before the Lord. " I have declared my ways, my wants, and burdens, and troubles, that I meet with in my way, or my sins, my by-ways (I have made an ingenuous confession of them), and thou heardest me, heardest patiently all I had to say, and tookedst cognizance of my case."It is an unspeakable comfort to a gracious soul to think with what tenderness all its complaints are received by a gracious God, 1Jo 5:14, 1Jo 5:15. 2. David's earnest desire of the continuance of that intimacy, not by visions and voices from heaven, but by the word and Spirit in an ordinary way: Teach me thy statutes, that is, Make me to understand the way of thy precepts. When he knew God had heard his declaration of his ways he did not say, "Now, Lord, tell me my lot, and let me know what the event will be;"but, "Now, Lord, tell me my duty; let me know what thou wouldst have me to do as the case stands."Note, Those who in all their ways acknowledge God may pray in faith that he will direct their steps in the right way. And the surest way of keeping up our communion with God is by learning his statutes and walking intelligently in the way of his precepts. See 1Jo 1:6, 1Jo 1:7. 3. The good use he would make of this for the honour of God and the edification of others: "Let me have a good understanding of the way of thy precepts; give me a clear, distinct, and methodical knowledge of divine things; so shall I talk with the more assurance, and the more to the purpose, of thy wondrous works. "We can talk with a better grace of God's wondrous works, the wonders of providence, and especially the wonders of redeeming love, when we understand the way of God's precepts and walk in that way.

Matthew Henry: Psa 119:28-29

Here is, 1. David's representation of his own griefs: My soul melteth for heaviness, which is to the same purport with Psa 119:25, My soul cleaveth to the dust. Heaviness in the heart of man makes it to melt, to drop away like a candle that wastes. The penitent soul melts in sorrow for sin, and even the patient soul may melt in the sense of affliction, and it is then its interest to pour out its supplication before God. 2. His request for God's grace. (1.) That God would enable him to bear his affliction well and graciously support him under it: " Strengthen thou me with strength in my soul, according to thy word, which, as the bread of life, strengthens man's heart to undergo whatever God is pleased to inflict. Strengthen me to do the duties, resist the temptations, and bear up under the burdens, of an afflicted state, that the spirit may not fail. Strengthen me according to that word (Deu 33:25), As thy days so shall thy strength be. "(2.) That God would keep him from using any unlawful indirect means for the extricating of himself out of his troubles (Psa 119:29): Remove from me the way of lying. David was conscious to himself of a proneness to this sin; he had, in a strait, cheated Ahimelech (1Sa 21:2), and Achish, 1Sa 21:13 and 1Sa 27:10. Great difficulties are great temptations to palliate a lie with the colour of a pious fraud and a necessary self-defence; therefore David prays that God would prevent him from falling into this sin any more, lest he should settle in the way of it. A course of lying, of deceit and dissimulation, is that which every good man dreads and which we are all concerned to beg of God by his grace to keep us from. (3.) That he might always be under the guidance and protection of God's government: Grant me thy law graciously; grant me that to keep me from the way of lying. David had the law written with his own hand, for the king was obliged to transcribe a copy of it for his own use (Deu 17:18); but he prays that he might have it written in his heart; for then, and then only, we have it indeed, and to good purpose. "Grant it me more and more."Those that know and love the law of God cannot but desire to know it more and love it better. "Grant it me graciously; "he begs it as a special token of God's favour. Note, We ought to reckon God's law a grant, a gift, an unspeakable gift, to value it, and pray for it, and to give thanks for it accordingly. The divine code of institutes and precepts is indeed a charter of privileges; and God is truly gracious to those whom he makes gracious by giving them his law.

Matthew Henry: Psa 119:30-32

Observe, I. That those who will make anything to purpose of their religion must first make it their serious and deliberate choice; so David did: I have chosen the way of truth. Note, 1. The way of serious godliness is the way of truth; the principles it is founded on are principles of eternal truth, and it is the only true way to happiness. 2. We must choose to walk in this way, not because we know no other way, but because we know no better; nay we know no other safe and good way. Let us choose that way for our way, which we will walk in, though it be narrow.

II. That those who have chosen the way of truth must have a constant regard to the word of God as the rule of their walking: Thy judgments have I laid before me, as he who learns to write lays his copy before him, that he may write according to it, as the workman lays his model and platform before him, that he may do his work exactly. As we must have the word in our heart by an habitual conformity to it, so we must have it in our eye by an actual regard to it upon all occasions, that we may walk accurately and by rule.

III. That those who make religion their choice and rule are likely to adhere to it faithfully: " I have stuck to thy testimonies with unchanged affection and an unshaken resolution, stuck to them at all times, through all trials. I have chosen them, and therefore I have stuck to them."Note, The choosing Christian is likely to be the steady Christian; while those that are Christians by chance tack about if the wind turn.

IV. That those who stick to the word of God may in faith expect and pray for acceptance with God; for David means this when he begs, " Lord, put me not to shame; that is, never leave me to do that by which I shall shame myself, and do thou not reject my services, which will put me to the greatest confusion."

V. That the more comfort God gives us the more duty he expects from us, Psa 119:32. Here we have, 1. His resolution to go on vigorously in religion: I will run the way of thy commandments. Those that are going to heaven should make haste thither and be still pressing forward. It concerns us to redeem time and take pains, and to go on in our business with cheerfulness. We then run the way of our duty, when we are ready to it, and pleasant in it, and lay aside every weight, Heb 12:1. 2. His dependence upon God for grace to do so: "I shall then abound in thy work, when thou shalt enlarge my heart. "God, by his Spirit, enlarges the hearts of his people when he gives them wisdom (for that is called largeness of heart, 1Ki 4:29), when he sheds abroad the love of God in the heart, and puts gladness there. The joy of our Lord should be wheels to our obedience.

Matthew Henry: Psa 119:33-34

Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job 36:22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them - "the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying, This is the way, walk in it "Isa 30:21. 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, 1Jo 5:20.

II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: " I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught."If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: " I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity."It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man.

Keil-Delitzsch: Psa 119:1-8

The eightfold Aleph . Blessed are those who act according to the word of God; the poet wishes to be one of these. The alphabetical Psalm on the largest scale begins appropriately, not merely with a simple ( Psa 112:1), but with a twofold ashrê . It refers principally to those integri viae ( vitae ). In Psa 119:3 the description of those who are accounted blessed is carried further. Perfects,a s denoting that which is habitual, alternate with futures used as presents. In Psa 119:4 לשׁמר expresses the purpose of the enjoining, as in Psa 119:5 the goal of the directing. אחלי (whence אחלי , 2Ki 5:3) is compounded of אח (vid., supra , p. 273) and לי ( לוי ), and consequently signifies o si . On יכּנוּ cf. Pro 4:26 (lxx κατευθυνθείησαν ). The retrospective אז is expanded anew in Psa 119:6 : then, when I namely. "Judgment of Thy righteousness"are the decisions concerning right and wrong which give expression to and put in execution the righteousness of God.

(Note: The word "judgments"of our English authorized version is retained in the text as being the most convenient word; it must, however, be borne in mind that in this Psalm it belongs to the "chain of synonyms,"and does not mean God's acts of judgment, its more usual meaning in the Old Testament Scriptures, but is used as defined above, and is the equivalent here of the German Rechte , not Gerichte . - Tr.)

בּלמדי refers to Scripture in comparison with history.

Keil-Delitzsch: Psa 119:9-16

The eightfold Beth . Acting in accordance with the word of God, a young man walks blamelessly; the poet desires this, and supplicates God's gracious assistance in order to it. To purify or cleanse one's way or walk ( זכּה , cf. Psa 73:13; Pro 20:9) signifies to maintain it pure ( זך , root זך , Arab. zk , to prick, to strike the eye, nitere ;

(Note: The word receives the meaning of νικᾶν (vid., supra , p. 367), like Arab. ḏhr and bhr , from the signification of outshining = overpowering.)

vid., Fleischer in Levy's Chaldäisches Wörterbuch , i. 424) from the spotting of sin, or to free it from it. Psa 119:9 is the answer to the question in Psa 119:9 ; לשׁמר signifies custodiendo semetipsum , for שׁמר can also signify "to be on one's guard"without נפשׁו (Jos 6:18). The old classic (e.g., Psa 18:31) אמרתך alternates throughout with דּברך ; both are intended collectively. One is said to hide ( צפן ) the word in one's heart when one has it continually present with him, not merely as an outward precept, but as an inward motive power in opposition to selfish action (Job 23:12). In Psa 119:12 the poet makes his way through adoration to petition. ספּרתּי in Psa 119:13 does not mean enumeration, but recounting, as in Deu 6:7. עדות is the plural to עדוּת ; עדות , on the contrary, in Psa 119:138 is the plural to עדה : both are used of God's attestation of Himself and of His will in the word of revelation. כּעל signifies, according to Psa 119:162, "as over"(short for כּאשׁר על ), not: as it were more than (Olshausen); the כּ would only be troublesome in connection with this interpretation. With reference to הון , which has occurred already in Psa 44:13; Psa 112:3 (from הון , Arab. hawn , to be light, levem ), aisance , ease, opulence, and concrete, goods, property, vid., Fleischer in Levy's Chald. Wórterb . i. 423f. ארחתיך , Psa 119:15, are the paths traced out in the word of God; these he will studiously keep in his eye.

Keil-Delitzsch: Psa 119:17-24

The eightfold Gimel . This is his life's aim: he will do it under fear of the curse of apostasy; he will do it also though he suffer persecution on account of it. In Psa 119:17 the expression is only אחיה as Psa 118:19, not ואחיה as in Psa 119:77, Psa 119:116, Psa 119:144 : the apodosis imper. only begins with ואשׁמרה , whereas אחיה is the good itself for the bestowment of which the poet prays. גּל in Psa 119:18 is imper. apoc. Piel for גּלּה , like גס in Dan 1:12. נפלאות is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to the perception of faith. The Tôra beneath the surface of its letter contains an abundance of such "wondrous things,"into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Psa 119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Psa 119:19, Psa 39:13; 1Ch 29:15). Hence the poet prays in Psa 119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for him. Towards this, according to Psa 119:20, his longing tends. גּרס ( Hiph . in Lam 3:16) signifies to crush in pieces, Arab. jrš , and here, like the Aramaic גּרס , גּרס , to be crushed, broken in pieces. לתאבה (from תּאב , Psa 119:40, Psa 119:174, a secondary form of אבה ) states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God's judgment, viz., after a more and more thorough knowledge of them. In Psa 119:21 the lxx has probably caught the meaning of the poet better than the pointing has done, inasmuch as it draws ἐπικατάρατοι to Psa 119:21 , so that Psa 119:21 consists of two words, just like Psa 119:59 , Psa 119:89 ; and Kamphausen also follows this in his rendering. For ארוּרים as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a predicate before השּׁגים ממּצותיך : cursed ( ארר = Arab. harra , detestari ), viz., by God. Instead of גּל , "roll"(from גּלל , Jos 5:9), it is pointed in Psa 119:22 ( מעל ) גּל , "uncover"= גּלּה , as in Psa 119:18, reproach being conceived of as a covering or veil (as e.g., in Psa 69:8), cf. Isa 22:8 (perhaps also Lam 2:14; Lam 4:22, if גּלּה על there signifies "to remove the covering upon anything"). גּם in Psa 119:23 , as in Jer 36:25, has the sense of גּם־כּי , etiamsi ; and גּם in Psa 119:24 the sense of nevertheless, ὅμως , Ew. §354, a . On נדבּר בּ (reciprocal), cf. Eze 33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.

Keil-Delitzsch: Psa 119:25-32

The eightfold Daleth . He is in deep trouble, and prays for consolation and strengthening by means of God's word, to which he resigns himself. His soul is fixed to the dust (Psa 44:26) in connection with such non-recognition and proscription, and is incapable of raising itself. In Psa 119:25 he implores new strength and spirits ( חיּה as in Psa 71:20; Psa 85:7) from God, in conformity with and by reason of His word. He has rehearsed his walk in every detail to God, and has not been left without an answer, which has assured him of His good pleasure: may He then be pleased to advance him ever further and further in the understanding of His word, in order that, though men are against him, he may nevertheless have God on his side, Psa 119:26-27. The complaint and request expressed in Psa 119:25 are renewed in Psa 119:28. דּלף refers to the soul, which is as it were melting away in the trickling down of tears; קיּם is a Piel of Aramaic formation belonging to the later language. In Psa 119:29-30 the way of lies or of treachery, and the way of faithfulness or of perseverance in the truth, stand in opposition to one another. חנן is construed with a double accusative, inasmuch as תּורה has not the rigid notion of a fixed teaching, but of living empirical instruction. שׁוּה (short for שׁוה לנגד , Psa 16:8) signifies to put or set, viz., as a norma normans that stands before one's eyes. He cleaves to the testimonies of God; may Jahve not disappoint the hope which to him springs up out of them, according to the promise, Psa 119:31. He runs, i.e., walks vigorously and cheerfully, in the way of God's commandments, for He has widened his heart, by granting and preserving to the persecuted one the joyfulness of confession and the confidence of hope.

Keil-Delitzsch: Psa 119:33-40

The eightfold He . He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun עקב , used also elsewhere as an accus. adverb. , in the signification ad extremum (Psa 119:33 and Psa 119:112) is peculiar to our poet. אצּרנּה (with a Shebâ which takes a colouring in accordance with the principal form) refers back to דּרך . In the petition "give me understanding"(which occurs six times in this Psalm) חבין is causative, as in Job 32:8, and frequently in the post-exilic writings. בּצע (from בּצע , abscindere , as κέρδος accords in sound with κείρειν ) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (1Sa 8:3), and as a name of a vice, covetousness, and in general selfishness. שׁוא is that which is without real, i.e., without divine, contents or intrinsic worth, - God-opposed teaching and life. בּדרכך

(Note: Heidenheim and Baer erroneously have בּדרכיך with Jod. plural. , contrary to the Masora.)

is a defective plural; cf. חסדך , Psa 119:41, וּמשׁפּטך , Psa 119:43, and frequently. Establishing, in Psa 119:38, is equivalent to a realizing of the divine word or promise. The relative clause אשׁר ליראתך is not to be referred to לעבדּך according to Psa 119:85 (where the expression is different), but to אמרתך : fulfil to Thy servant Thy word or promise, as that which ( quippe quae ) aims at men attaining the fear of Thee and increasing therein (cf. Psa 130:4; Psa 40:4). The reproach which the poet fears in Psa 119:39 is not the reproach of confessing, but of denying God. Accordingly משׁפּטיך are not God's judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 119:1-176

Psalm 119

The anonymous psalmist who wrote this longest psalm sought refuge from his persecutors and found strength by meditating on the Word of God. He used 10 synonyms to refer to it. This psalm, the longest chapter in the Bible, is largely a collection or anthology of prayers and thoughts about God's Word.

"The author of Psalm 119 exemplifies an attitude toward the Mosaic law which was the ideal for all Israel (cf. also 19:7-11)."¹⁹⁶

This is one of the acrostic psalms. In each strophe of eight verses, each verse begins with the same letter of the Hebrew alphabet. In verses 1-8 each line begins with the first Hebrew letter, in verses 9-16 each line begins with the second Hebrew letter, and so on. In many English versions the translators have transliterated the Hebrew letter that begins each line in the strophe at the beginning of that strophe.

"Even the literary qualities of the 119th Psalm contribute to the development of its major theme--the Word of God in the child of God."¹⁹⁷

Constable: Psa 119:1-8

1. The blessing of obeying God's Word 119:1-8

The writer rejoiced in the fact that people who obey God's Word wholeheartedly enjoy His blessing (vv. 1-3). Consequently he wanted to be more consistently obedient himself (vv. 4-6). He promised to be more thankful as he continued to learn more about God's Word (vv. 7-8).

This psalm contains a reference to God's Word in almost every verse (except verses 84, 121 and 122). The psalmist used 10 synonyms for the Word of God each of which conveys a slightly different emphasis.

"Way" and "ways" (Heb. derek) describes the pattern of life God's revelation marks out. It occurs 13 times in the psalm (vv. 1, 3, 5, 14, 26, 27, 29, 30, 32, 33, 37, 59, 168).

The most frequently used term is "law" (Heb. torah, lit. teaching) that occurs 25 times (vv. 1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174). It denotes direction or instruction and usually refers to a body of teaching such as the Pentateuch or the Book of Deuteronomy. Jesus used this term to describe the whole Old Testament (John 10:34).

The word "testimony" (Heb. edah) occurs 23 times, all but one time in the plural (vv. 2, 14, 22, 24, 31, 36, 46, 59, 79, 88 [sing.], 95, 99,111, 119, 125, 129, 138, 144, 146, 152, 157, 167, 168). It refers to the ordinances that became God's standard of conduct. It's particular shade of meaning is the solemnity of what God has spoken as His will. The English translations sometimes have "decrees" for this Hebrew word.

"Precepts" (Heb. piqqudim), a synonym for injunctions that occurs only in the psalms in the Old Testament, appears 21 times in this psalm (vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173). It always occurs in the plural.

Another common synonym in this psalm is "statutes" (Heb. huqqim, lit. things inscribed). It refers to enacted laws. The translators have sometimes rendered the Hebrew word "decrees." It occurs 21 times (vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171).

"Commandments" (Heb. miswah) denotes a definite authoritative command. The writer used this word 22 times in Psalm 119 usually in the plural but once as a collective singular (vv. 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96 [sing.], 98, 115, 127, 131, 143, 151, 166, 172, 176).

"Judgment" (Heb. mishpot) refers to a judicial decision that establishes precedent and constitutes binding law. Often the English translators rendered this Hebrew word "laws." It sometimes means God's acts of judgment on the wicked. In this psalm it occurs 19 times in the plural and four times in the singular (vv. 7, 13, 20, 30, 39, 43, 52, 62, 75, 84 [sing.], 91, 102, 106, 108, 120, 121 [sing.], 132 [sing.], 137, 149 [sing.], 156, 160, 164, 175).

The psalmist also identified many different responses he made to God's Word. One of these was keeping or obeying it (vv. 4, 5, 8, 17, 34, 44, 56, 57, 60, 67, 88, 100, 101, 129, 134, 136, 145, 158, 167, 168).

"This untiring emphasis has led some to accuse the psalmist of worshipping the Word rather than the Lord; but it has been well remarked that every reference here to Scripture, without exception, relates it explicitly to its Author; indeed every verse from 4 to the end is a prayer or affirmation addressed to Him. This is true piety; a love of God not desiccated by study but refreshed, informed and nourished by it."¹⁹⁸

As you read this psalm, note also the consequences of obeying God's Word that the writer enumerated. These include being unashamed (v. 6) and giving thanks (v. 7).

Constable: Psa 119:9-16

2. The cleansing power of God's Word 119:9-16

A person can cleanse his or her conduct by obeying the Word of God (v. 9). The writer testified that he had internalized and delighted in God's Word to maintain moral purity (vv. 10-14). He made it a practice to think about God's revelation continually (vv. 15-16).

The word "path" (Heb. orah) is a synonym for "way." It occurs five times in this psalm (vv. 9, 15, 101, 104, 128).

Another important synonym for God's law is "word" (Heb. dabar) that I have found 23 times (vv. 9, 16, 17, 25, 28, 42, 43, 49, 57, 65, 74, 81, 89, 101, 105, 107, 114, 130, 139, 147, 160, 161, 169). It is a general term for God's revelation that proceeds from His mouth.

A poetical synonym for "word" is "saying" (Heb. imrah) that the translators have sometimes rendered "promise." It occurs 19 times (vv. 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172).

Other responses to God's Word that the writer mentioned and that occur first in this section are rejoicing (vv. 14, 74, 162), meditating (vv. 15, 23, 27, 48, 78, 97, 99, 148), and delighting (vv. 16, 24, 35, 47, 70, 77, 92, 143, 174).

Constable: Psa 119:17-24

3. An appreciation for God's Word 119:17-24

The psalmists prayer for God to illuminate his understanding concerning His Word is one all God's people need to pray (vv. 17-18). Verses 19 and 20 reflect the writer's great appetite for the Word. In contrast to the wicked whom the psalmist asked God to remove, he delighted in God's Word (vv. 21-24). The wicked who oppress those who love the Scriptures come into view quite often in this psalm (vv. 23, 53, 61, 69, 70, 78, 85, 86, 87, 95, 110, 115, 119, 122, 134, 155, 157, 158, 161).

One of the writer's favorite titles for himself in this psalm was God's "servant" (vv. 17, 23, 38, 49, 65, 76, 84, 124, 125, 135, 140, 176).

Constable: Psa 119:25-32

4. A prayer for greater understanding 119:25-32

The writer felt the need of refreshment that God's Word can provide (v. 25; cf. 37, 40, 50, 93, 107, 149, 154, 156). He then called on the Lord for understanding, strength, and security (vv. 26-29). He promised to obey God when he received greater understanding because he valued the law highly (vv. 30-32).

Constable: Psa 119:33-40

5. Loyal commitment to God's Word 119:33-40

The psalmist professed wholehearted loyalty to God's statutes (vv. 33-35). He asked Yahweh to keep him from covetousness and vanity (vv. 36-37). He wanted God to root the Word deeply in his life (vv. 38-40).

Commentary -- Other

Evidence: Psa 119:2

This wonderful psalm gives us insight into the rewards of meditating on God’s Word. It reveals the great key to living a life of victory as a Christian. That key is to seek and serve Him with a " whole heart."

Evidence: Psa 119:14

" I believe the Bible is the best gift God has given to man. All the good Savior gave to the world was communicated through this Book." Abraham Lincoln

Evidence: Psa 119:15

If you pick up a dog and make him prosperous, he will not bite you. This is the principal difference between a dog and a man. MARK TWAIN

Evidence: Psa 119:16

" God’s Word is our primary weapon in evangelism. It is not designed to destroy life, but to give it. It is not to be used to harm but like a surgeon’s scalpel, to save. Just as a builder knows his tools and an artist knows his brushes and pens, we need to know the Bible." Greg Laurie

Evidence: Psa 119:18

" Ignorance of the nature and design of the Law is at the bottom of most religious mistakes." John Newton

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 119 (Chapter Introduction)

Overview

Psa 119:1, This psalm contains sundry prayers, praises, and professions of obedience.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 119 (Chapter Introduction)

THE ARGUMENT

The author of this Psalm was David; which I know none that deny, and of which there is no just reason to doubt. The scope and design of it is manifest, to commend the serious and diligent study, and the stedfast belief and the constant practice of God’ s word, as incomparably the best counsellor and comforter in the world, and as the only way to true blessedness. And this he confirmeth by his own example, which he proposeth to them for their imitation; and he declareth the great and frequent experience which he had of its admirable sweetness and manifold benefits in all conditions, and especially in the times of his distresses. And because it was a hard thing rightly to understand this word in all its parts, and harder to put it in practice, he therefore intermixeth many prayers to God for his help therein, thereby directing and encouraging others to take the same course. And because this Psalm was very large, and the matter of it of greatest importance, the psalmist thought fit to divide it into two and twenty several parts, according to the number of the Hebrew letters, that so he might both prevent tediousness, and fix it in the memory. It is further observable that the word of God is here diversely called by the names of law, statutes, precepts or commandments, judgments, ordinances, righteousness, testimonies, way, and word ; by which variety he designed to express the nature and the great perfection and manifold parts and uses of God’ s word: which is called his word , as proceeding from his mouth, and revealed by him to us; his way , as prescribed by him for us to walk in; his law, as binding us to obedience, his statutes , as declaring his authority and power of giving us laws, his precepts , as declaring and directing our duty; his ordinances , as ordained and appointed by him; his righteousness , as exactly agreeable to God’ s righteous nature and will; his judgments , as proceeding from the great Judge of the world, and being his judicial sentence to which all men must submit; and his testimonies , as it contains the witnesses of God’ s mind and will, and of man’ s duty. And there are very few of these 176 verses contained in this Psalm, in which one or other of these titles is not found.

This Psalm contains the commendation of God’ s word; David’ s love to it; a prayer for grace to carry himself according to it; with an account of God’ s law, institutions, commandments, testimonies, precepts, word, promises, ways, judgments, name, righteousness, truth, &c.; with a prayer for help and assistance.

ALEPH.

The undefiled or, the perfect or sincere , as this word properly and most frequently signifies; such whose hearts and course of life agree with their profession.

In the way either,

1. In their way or course of life, which in Scripture is oft called a man’ s way; or,

2. In the way of the Lord, as it seems to be explained by the next clause.

Who walk in the law of the Lord who order their lives according to the rule of God’ s law or word.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 119 (Chapter Introduction)

(Psa 119:1-8) Aleph.

(Psa 119:9-16) Beth.

(Psa 119:17-24) Gimel.

(Psa 119:25-32) Daleth.

(Psa 119:33-40) He.

(Psa 119:41-48) Vav.

(Psa 119:49-56) Ayin.

(Psa 119:57-64) Heth.

(Psa 119:65-72) Teth.

(Psa 119:73-80) Yodh.

(Psa 119:81-88) Kaph.

(Psa 119:89-96) Lamedh.

(Psa 119:97-104) Mem.

(Psa 119:105-112) Nun.

(Psa 119:113-120) Samekh.

(Psa 119:121-128) Ayin.

(Psa 119:129-136) Pe.

(Psa 119:137-144) Tsadhe.

(Psa 119:145-152) Qoph.

(Psa 119:153-160) Resh.

(Psa 119:161-168) Shin.

(Psa 119:169-176) Tav.

The general scope and design of this psalm is to magnify the Divine law, and make it honourable. There are ten words by which Divine revelation is called in this psalm, and each expresses what God expects from us, and what we may expect from him. 1. God's law; this is enacted by him as our Sovereign. 2. His way; this is the rule of his providence. 3. His testimonies; they are solemnly declared to the world. 4. His commandments; given with authority. 5. His precepts; not left as indifferent matters to us. 6. His word, or saying; it is the declaration of his mind. 7. His judgments; framed in infinite wisdom. 8. His righteousness; it is the rule and standard of what is right. 9. His statutes; they are always binding. 10. His truth or faithfulness; it is eternal truth, it shall endure for ever.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 119 (Chapter Introduction)

This is a psalm by itself, like none of the rest; it excels them all, and shines brightest in this constellation. It is much longer than any of them more than twice as long as any of them. It is not making long prayers that Christ censurers, but making them for a pretence, which intimates that they are in themselves good and commendable. It seems to me to be a collection of David's pious and devout ejaculations, the short and sudden breathings and elevations of his soul to God, which he wrote down as they occurred, and, towards the latter end of his time, gathered out of his day-book where they lay scattered, added to them many like words, and digested them into this psalm, in which there is seldom any coherence between the verses, but, like Solomon's proverbs, it is a chest of gold rings, not a chain of gold links. And we may not only learn, by the psalmist's example, to accustom ourselves to such pious ejaculations, which are an excellent means of maintaining constant communion with God, and keeping the heart in frame for the more solemn exercises of religion, but we must make use of the psalmist's words, both for the exciting and for the expressing of our devout affections; what some have said of this psalm is true, " He that shall read it considerately, it will either warm him or shame him." The composition of it is singular and very exact. It is divided into twenty-two parts, according to the number of the letters of the Hebrew alphabet, and each part consists of eight verses, all the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on, without any flaw throughout the whole psalm. Archbishop Tillotson says, It seems to have more of poetical skill and number in it than we at this distance can easily understand. Some have called it the saints' alphabet; and it were to be wished we had it as ready in our memories as the very letters of our alphabet, as ready as our A B C. Perhaps the penman found it of use to himself to observe this method, as it obliged him to seek for thoughts, and search for them, that he might fill up the quota of every part; and the letter he was to begin with might lead him to a word which might suggest a good sentence; and all little enough to raise any thing that is good in the barren soil of our hearts. However, it would be of use to the learners, a help to them both in committing it to memory and in calling it to mind upon occasion; by the letter the first word would be got, and that would bring in the whole verse; thus young people would the more easily learn it by heart and retain it the better even in old age. If any censure it as childish and trifling, because acrostics are now quite out of fashion, let them know that the royal psalmist despises their censure; he is a teacher of babes, and, if this method may be beneficial to them, he can easily stoop to it; if this to be vile, he will be yet more vile.

II. The general scope and design of it is to magnify the law, and make it honourable; to set forth the excellency and usefulness of divine revelation, and to recommend it to us, not only for the entertainment, but for the government, of ourselves, by the psalmist's own example, who speaks by experience of the benefit of it, and of the good impressions made upon him by it, for which he praises God, and earnestly prays, from first to last, for the continuance of God's grace with him, to direct and quicken him in the way of his duty. There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it (both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called, 1. God's law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths. And I think there is but one verse (it is Psa 119:122) in all this long psalm in which there is not one or other of these ten words; only in three or four they are used concerning God's providence or David's practice (as Psa 119:75, Psa 119:84, Psa 119:121), and Psa 119:132 they are called God's name. The great esteem and affection David had for the word of God is the more admirable considering how little he had of it, in comparison with what we have, no more perhaps in writing than the first books of Moses, which were but the dawning of this day, which may shame us who enjoy the full discoveries of divine revelation and yet are so cold towards it. In singing this psalm there is work for all the devout affections of a sanctified soul, so copious, so various, is the matter of it. We here find that in which we must give glory to God both as our ruler and great benefactor, that in which we are to teach and admonish ourselves and one another (so many are the instructions which we here find about a religious life), and that in which we are to comfort and encourage ourselves and one another, so many are the sweet experiences of one that lived such a life. Here is something or other to suit the case of every Christian. Is any afflicted? Is any merry? Each will find that here which is proper for him. And it is so far from being a tedious repetition of the same thing, as may seem to those who look over it cursorily, that, if we duly meditate upon it, we shall find almost every verse has a new thought and something in it very lively. And this, as many other of David's psalms, teaches us to be sententious in our devotions, both alone and when others join with us; for, ordinarily, the affections, especially of weaker Christians, are more likely to be raised and kept by short expressions, the sense of which lies in a little compass, than by long and laboured periods.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 119 (Chapter Introduction)

INTRODUCTION TO PSALM 119

This psalm is generally thought to be written by David, but when is uncertain; very probably towards the decline of life; and, as some think, for the sake or his son Solomon. It seems to be a collection of observations on the word of God and its precepts, the usefulness and excellency of it, he had made in the course of his life; interspersed with various petitions for the grace of God, to enable him to observe it. The psalm is a very extraordinary one; partly on account of the unusual length of it, it being more than double the length of the longest psalm in the whole book; and partly on account of its curious composition. It consists of twenty two parts, according to the number of the letters in the Hebrew alphabet; the names of which letters stand between each part; and every part consists of eight verses, all of which begin with the same letter: thus, for instance, the first eight verses begin with the letter א, "aleph", and the second eight verses begin with the letter ב, "beth", and so on throughout; hence the Masorah calls this psalm the Great Alphabet. This the psalmist did, perhaps to excite attention to what he said, and also to help the memory. And it is observable that there are very few verses in the whole, not more than one or two, but what has something in it concerning the word of God, and its precepts and ordinances; there are nine or ten different words used relative to it, which signify much one and the same thing; as laws, statutes, judgments, testimonies, &c. Luther ^m observes, that neither Cicero, nor Virgil, nor Demosthenes, are to be compared with David for eloquence, as we see in the hundred nineteenth Psalm, where he divideth one sense and meaning into twenty two sorts. And it may also be remarked, that there is nothing in it concerning the tabernacle worship, or the rites and ceremonies of the legal dispensation; so that it seems to be calculated for, and is suited to, the word of God, and the ordinances of it, as we now have them in their full perfection: and the design of the whole is to show the fervent affection the psalmist had for the word of God, and to stir up the same in others.