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Text -- Psalms 119:130-176 (NET)
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I thirst after thy precepts, and pursue them eagerly.
Wesley: Psa 119:136 - -- Plentiful tears, witness of my deep sorrow for God's dishonour, and for the miseries which sinners bring upon themselves.
Plentiful tears, witness of my deep sorrow for God's dishonour, and for the miseries which sinners bring upon themselves.
Without the least mixture of falsehood.
Outward troubles and anguish of spirit.
Wesley: Psa 119:148 - -- The middle watch, which was set in the middle of the night; and the morning watch, which was set some hours before the dawning of the day.
The middle watch, which was set in the middle of the night; and the morning watch, which was set some hours before the dawning of the day.
To me, they are at hand and ready to seize upon me.
They cast away from them all thoughts of thy law.
Thou hast established them upon everlasting foundations.
But I feared thine offence and displeasure more than their wrath.
Many times; a certain number being put for an uncertain.
block, at which they shall stumble and fall into mischief.
Thy word or testimonies, which are the only ground of my hope in thy help.
JFB -> Psa 119:130; Psa 119:130; Psa 119:131-135; Psa 119:131-135; Psa 119:132; Psa 119:132; Psa 119:133; Psa 119:133; Psa 119:136; Psa 119:136; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142-144; Psa 119:142-144; Psa 119:142-144; Psa 119:147; Psa 119:149; Psa 119:150-152; Psa 119:154; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:158; Psa 119:159; Psa 119:159; Psa 119:160; Psa 119:160; Psa 119:161-165; Psa 119:162; Psa 119:163; Psa 119:165; Psa 119:166-168; Psa 119:168; Psa 119:171-172; Psa 119:172; Psa 119:173-174; Psa 119:173-174; Psa 119:175; Psa 119:175; Psa 119:176; Psa 119:176
JFB: Psa 119:130 - -- Literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as HENGSTENBERG explains it, "The opening up," or, "explanatio...
Literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as HENGSTENBERG explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. Luk 24:27, Luk 24:31; Act 17:3; Eph 1:18, confirm this view, "opening (that is, explaining) and alleging," &c.
JFB: Psa 119:131-135 - -- An ardent desire (compare Psa 56:1-2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's ...
An ardent desire (compare Psa 56:1-2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed
JFB: Psa 119:131-135 - -- As a traveller in a hot desert pants for the cooling breeze (Psa 63:1; Psa 84:2).
JFB: Psa 119:132 - -- Opposed to hiding or averting the face (compare Psa 25:15; Psa 86:6; Psa 102:17).
Opposed to hiding or averting the face (compare Psa 25:15; Psa 86:6; Psa 102:17).
JFB: Psa 119:132 - -- Or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as fai...
Or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.
JFB: Psa 119:133 - -- Psa 119:34 favors HENGSTENBERG, "any iniquitous man," any "oppressor." But the parallel first clause in this (Psa 119:33) favors English Version (Psa...
Psa 119:34 favors HENGSTENBERG, "any iniquitous man," any "oppressor." But the parallel first clause in this (Psa 119:33) favors English Version (Psa 19:13). His hope of deliverance from external oppression of man (Psa 119:34) is founded on his deliverance from the internal "dominion of iniquity," in answer to his prayer (Psa 119:33).
JFB: Psa 119:136 - -- Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare Psa 119:53). Literally, "Mine eyes come down (dissolved) lik...
Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare Psa 119:53). Literally, "Mine eyes come down (dissolved) like water brooks" (Lam 3:48; Jer 9:1).
Literally, "refined," shown pure by trial.
JFB: Psa 119:141 - -- The pious, however despised of men, are distinguished in God's sight by a regard for His law.
The pious, however despised of men, are distinguished in God's sight by a regard for His law.
JFB: Psa 119:142-144 - -- The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a...
The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a source of reviving power (Psa 119:17, Psa 119:116).
It therefore cannot deceive as to its promises.
JFB: Psa 119:147 - -- Literally, "came before," anticipated not only the dawn, but even the usual periods of the night; when the night watches, which might be expected to f...
JFB: Psa 119:149 - -- Revive my heart according to those principles of justice, founded on Thine own nature, and revealed in Thy law, which specially set forth Thy mercy to...
Revive my heart according to those principles of justice, founded on Thine own nature, and revealed in Thy law, which specially set forth Thy mercy to the humble as well as justice to the wicked (compare Psa 119:30).
JFB: Psa 119:150-152 - -- Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
JFB: Psa 119:158 - -- Or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare Psa 25:3, Psa 25:8).
JFB: Psa 119:159 - -- (Psa 119:88). This prayer occurs here for the ninth time, showing a deep sense of frailty.
(Psa 119:88). This prayer occurs here for the ninth time, showing a deep sense of frailty.
JFB: Psa 119:160 - -- God has been ever faithful, and the principles of His government will ever continue worthy of confidence.
God has been ever faithful, and the principles of His government will ever continue worthy of confidence.
JFB: Psa 119:160 - -- That is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." HENGSTENBERG...
That is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." HENGSTENBERG translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [LUTHER].
JFB: Psa 119:161-165 - -- Reverential, not slavish fear, which could not coexist with love (Psa 119:163; 1Jo 4:8). Instead of fearing his persecutors, he fears God's Word alone...
Reverential, not slavish fear, which could not coexist with love (Psa 119:163; 1Jo 4:8). Instead of fearing his persecutors, he fears God's Word alone (Luk 12:4-5). The Jews inscribe in the first page of the great Bible (Gen 28:17), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"
JFB: Psa 119:162 - -- (Compare Mat 13:44-45). Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favor, but rejoice in th...
(Compare Mat 13:44-45). Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favor, but rejoice in the possession of this "pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation.
JFB: Psa 119:163 - -- That is, as in Psa 119:29, unfaithfulness to the covenant of God with His people; apostasy.
That is, as in Psa 119:29, unfaithfulness to the covenant of God with His people; apostasy.
Or, "cause them to offend" (compare Margin).
JFB: Psa 119:166-168 - -- As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
JFB: Psa 119:168 - -- I wish to order my ways as before Thee, rather than in reference to man (Gen 19:1; Psa 73:23). All men's ways are under God's eye (Pro 5:21); the godl...
JFB: Psa 119:171-172 - -- Or, "pour out praise" (compare Psa 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.
Or, "pour out praise" (compare Psa 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.
JFB: Psa 119:172 - -- Literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknow...
Literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknowledgment, corresponding to the perfections of Him whom we praise.
In preference to all other objects of delight.
JFB: Psa 119:176 - -- Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the comma...
Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught.
JFB: Psa 119:176 - -- Therefore utterly helpless as to recovering itself (Jer 50:6; Luk 15:4). Not only the sinner before conversion, but the believer after conversion, is ...
Therefore utterly helpless as to recovering itself (Jer 50:6; Luk 15:4). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. Psa 119:175-176 seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion--prayer and praise.
Clarke -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:133; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143; Psa 119:143; Psa 119:144; Psa 119:144; Psa 119:144; Psa 119:145; Psa 119:147; Psa 119:148; Psa 119:150; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:154; Psa 119:155; Psa 119:155; Psa 119:156; Psa 119:158; Psa 119:160; Psa 119:161; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:165; Psa 119:166; Psa 119:167; Psa 119:168; Psa 119:169; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:175; Psa 119:176; Psa 119:176
Clarke: Psa 119:130 - -- The entrance of thy words giveth light - פתח pethach , the opening of it: when I open my Bible to read, light springs up in my mind. Every sermo...
The entrance of thy words giveth light -
Clarke: Psa 119:131 - -- I opened my mouth, and panted - A metaphor taken from an animal exhausted in the chase. He runs, open-mouthed, to take in the cooling air; the heart...
I opened my mouth, and panted - A metaphor taken from an animal exhausted in the chase. He runs, open-mouthed, to take in the cooling air; the heart beating high, and the muscular force nearly expended through fatigue. The psalmist sought for salvation, as he would run from a ferocious beast for his life. Nothing can show his earnestness in a stronger point of view.
Clarke: Psa 119:132 - -- As thou usest to do - Treat me as thy mercy has induced thee to treat others in my circumstances. Deal with me as thou dealest with thy friends.
As thou usest to do - Treat me as thy mercy has induced thee to treat others in my circumstances. Deal with me as thou dealest with thy friends.
Clarke: Psa 119:133 - -- Order my steps - הכן hachen , make them firm; let me not walk with a halting or unsteady step
Order my steps -
Clarke: Psa 119:133 - -- Have dominion over me - בי bi , In me. Let me have no governor but God, let the throne of my heart be filled by him, and none other.
Have dominion over me -
Clarke: Psa 119:135 - -- Make thy face to shine - Give me a sense of thy approbation. Let me know, by the testimony of thy Spirit in my conscience, that thou art reconciled ...
Make thy face to shine - Give me a sense of thy approbation. Let me know, by the testimony of thy Spirit in my conscience, that thou art reconciled to me. The godly in all ages derived their happiness from a consciousness of the Divine favor. The witness of God’ s spirit in the souls of believers was an essential principle in religion from the foundation of the world.
Clarke: Psa 119:136 - -- Rivers of waters run down mine eyes - How much had this blessed man the honor of God and the salvation of souls at heart! O for more of that spirit ...
Rivers of waters run down mine eyes - How much had this blessed man the honor of God and the salvation of souls at heart! O for more of that spirit which mourns for the transgressions of the land! But we are not properly convinced of the exceeding sinfulness of sin
Clarke: Psa 119:137 - -- Righteous art thou - Thou art infinitely holy in thy nature; and therefore thou art upright in thy judgments - all thy dispensations to men.
Righteous art thou - Thou art infinitely holy in thy nature; and therefore thou art upright in thy judgments - all thy dispensations to men.
Clarke: Psa 119:138 - -- Thy testimonies - Every thing that proceeds from thee partakes of the perfections of thy nature.
Thy testimonies - Every thing that proceeds from thee partakes of the perfections of thy nature.
Clarke: Psa 119:139 - -- My zeal hath consumed me - My earnest desire to promote thy glory, and the pain I feel at seeing transgressions multiplied, have worn down both my f...
My zeal hath consumed me - My earnest desire to promote thy glory, and the pain I feel at seeing transgressions multiplied, have worn down both my flesh and spirits.
Clarke: Psa 119:140 - -- Thy word is very pure - צרופה tseruphah , it is purification. It is not a purified thing, but a thing that purifies. "Now ye are clean,"said C...
Thy word is very pure -
Clarke: Psa 119:141 - -- I am small and despised - And on these accounts have every thing to fear. Being small, I cannot resist; being despised, I am in danger; but even all...
I am small and despised - And on these accounts have every thing to fear. Being small, I cannot resist; being despised, I am in danger; but even all this does not induce me to start aside, or through the fear of man to be unfaithful to thee.
Clarke: Psa 119:142 - -- Thy righteousness is an everlasting righteousness - The word צדק tsedek is a word of very extensive meaning in the Bible. It signifies, not on...
Thy righteousness is an everlasting righteousness - The word
Clarke: Psa 119:143 - -- Trouble and anguish - I am exercised with various trials from men and devils
Trouble and anguish - I am exercised with various trials from men and devils
Clarke: Psa 119:143 - -- Have taken hold on me - But still I cleave to my God, and am delighted with his law.
Have taken hold on me - But still I cleave to my God, and am delighted with his law.
Clarke: Psa 119:144 - -- The righteousness of thy testimonies is everlasting - Thy moral law was not made for one people, or for one particular time; it is as imperishable a...
The righteousness of thy testimonies is everlasting - Thy moral law was not made for one people, or for one particular time; it is as imperishable as thy nature, and of endless obligation. It is that law by which all the children of Adam shall be Judged
Give me understanding - To know and practice it
Clarke: Psa 119:144 - -- And I shall live - Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfill the work of the law i...
And I shall live - Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfill the work of the law in my heart, having saved me from condemnation by it
Clarke: Psa 119:145 - -- I cried with my whole heart - The whole soul of the psalmist was engaged in this good work. He whose whole heart cries to God will never rise from t...
I cried with my whole heart - The whole soul of the psalmist was engaged in this good work. He whose whole heart cries to God will never rise from the throne of grace without a blessing.
Clarke: Psa 119:147 - -- I prevented the dawning - קדמתי kiddamti , "I went before the dawn or twilight."
I prevented the dawning -
Clarke: Psa 119:148 - -- Mine eyes prevent - קדמו kiddemu , "go before the watches."Before the watchman proclaims the hour, I am awake, meditating on thy words. The Jew...
Mine eyes prevent -
They draw nigh - They are just at hand who seek to destroy me
They are far from thy law - They are near to all evil, but far from thee.
Clarke: Psa 119:151 - -- Thou art near - As they are near to destroy, so art thou near to save. When the enemy comes in as a flood, the Spirit of the Lord lifts up a standar...
Thou art near - As they are near to destroy, so art thou near to save. When the enemy comes in as a flood, the Spirit of the Lord lifts up a standard against him.
Clarke: Psa 119:152 - -- Concerning thy testimonies, I have known of old - קדם ידעתי kedem yedati , "Long ago I have known concerning thy testimonies."Thou hast des...
Concerning thy testimonies, I have known of old -
Clarke: Psa 119:153 - -- Consider mine affliction - See mine addiction or humiliation: but the eye of the Lord affects his heart; and therefore he never sees the distresses ...
Consider mine affliction - See mine addiction or humiliation: but the eye of the Lord affects his heart; and therefore he never sees the distresses of his followers without considering their situation, and affording them help.
Clarke: Psa 119:154 - -- Plead my cause - ריבה ריבי ribah ribi . "Be my Advocate in my suit."Contend for us against the Babylonians, and bring us out of our bondag...
Plead my cause -
Clarke: Psa 119:154 - -- According to thy word - Spoken by thy prophets for our comfort and encouragement.
According to thy word - Spoken by thy prophets for our comfort and encouragement.
Salvation is far from the wicked - There is no hope of their conversion
For they seek not thy statutes - And they who do not seek, shall not find.
Clarke: Psa 119:156 - -- Great are thy tender mercies - They are רבים rabbim , multitudes. They extend to all the wretchednesses of all men.
Great are thy tender mercies - They are
Clarke: Psa 119:158 - -- I beheld the transgressors, and was grieved - Literally, I was affected with anguish.
I beheld the transgressors, and was grieved - Literally, I was affected with anguish.
Clarke: Psa 119:160 - -- Thy word is true from the beginning - ראש rosh , the head or beginning of thy word, is true. Does he refer to the first word in the Book of Gene...
Thy word is true from the beginning -
Clarke: Psa 119:161 - -- Princes have persecuted me - This may refer to what was done by prime ministers, and the rulers of provinces, to sour the king against the unfortuna...
Princes have persecuted me - This may refer to what was done by prime ministers, and the rulers of provinces, to sour the king against the unfortunate Jews, in order still to detain them in bondage. In reference to David, the plotting against him in Saul’ s court, and the dangers he ran in consequence of the jealousies of the Philistine lords while he sojourned among them, are well known
Clarke: Psa 119:161 - -- My heart standeth in awe - They had probably offers made them of enlargement or melioration of condition, providing they submitted to some idolatrou...
My heart standeth in awe - They had probably offers made them of enlargement or melioration of condition, providing they submitted to some idolatrous conditions; but they knew they had to do with a jealous God; their hearts stood in awe, and they were thereby kept from sin.
Clarke: Psa 119:162 - -- As one that findeth great spoil - שלל רב shalal rab . This appears to refer to such spoil as is acquired by stripping the dead in a field of ...
As one that findeth great spoil -
Clarke: Psa 119:163 - -- I - abhor lying - Perhaps they might have made the confessions which the Chaldeans required, and by mental reservation have kept an inward firm adhe...
I - abhor lying - Perhaps they might have made the confessions which the Chaldeans required, and by mental reservation have kept an inward firm adherence to their creed; but this, in the sight of the God of truth, must have been lying; and at such a sacrifice they would not purchase their enlargement, even from their captivity.
Clarke: Psa 119:164 - -- Seven times a day do I praise thee - We have often seen that seven was a number expressing perfection, completion, etc., among the Hebrews; and that...
Seven times a day do I praise thee - We have often seen that seven was a number expressing perfection, completion, etc., among the Hebrews; and that it is often used to signify many, or an indefinite number, see Pro 24:16; Lev 26:28. And here it may mean no more than that his soul was filled with the spirit of gratitude and praise, and that he very frequently expressed his joyous and grateful feelings in this way. But Rabbi Solomon says this is to be understood literally, for they praised God twice in the morning before reading the decalogue, and once after; twice in the evening before the same reading, and twice after; making in the whole seven times. The Roman Church has prescribed a similar service
In a manuscript Saxon Homily, Domin. 3, in Quadrag, a.d. 971, I find the following singular directions: -
Every Christian man is commanded that he always his body seven times bless with the sign of Christ’ s cross
1. First, at day-break
2. Second time at undern tide, (nine o’ clock in the morning)
3. The third time at midday
4. The fourth time at noon-tide. (3 o’ clock P.M.
5. The fifth time in the evening
6. The sixth time at night ere he go to rest
7. The seventh time at midnight. A good man would do so if he awoke
It seems that the sign of the cross was thought sufficient, even without prayer.
Clarke: Psa 119:165 - -- Great peace have they - They have peace in their conscience, and joy in the Holy Spirit; an
Great peace have they - They have peace in their conscience, and joy in the Holy Spirit; an
Nothing shall offend - Stumble, or put them out of the way.
Clarke: Psa 119:166 - -- Lord, I have hoped - Thou hast promised deliverance, and I have expected it on the ground of that promise.
Lord, I have hoped - Thou hast promised deliverance, and I have expected it on the ground of that promise.
Clarke: Psa 119:167 - -- My soul hath kept - I have not attended to the latter merely, but my spirit has entered into the spirit and design of thy testimonies.
My soul hath kept - I have not attended to the latter merely, but my spirit has entered into the spirit and design of thy testimonies.
Clarke: Psa 119:168 - -- For all my ways are before thee - Thou knowest that I do not lie; thy eye has been upon my heart and my conduct, and thou knowest that I have endeav...
For all my ways are before thee - Thou knowest that I do not lie; thy eye has been upon my heart and my conduct, and thou knowest that I have endeavored to walk before thee with a perfect heart
Clarke: Psa 119:169 - -- Let my cry come near before thee - This is really a fine image; it is of frequent occurrence, and is little heeded. Here the psalmists cry for deliv...
Let my cry come near before thee - This is really a fine image; it is of frequent occurrence, and is little heeded. Here the psalmists cry for deliverance is personified; made an intelligent being, and sent up to the throne of grace to negotiate in his behalf. He pursues this prosopopoeia in the next verse and sends his supplication in the same way. I have already had occasion to refer to a similar figure in Homer, where prayers are represented as the daughters of Jupiter. See on Psa 88:2 (note).
My lips shall utter praise -
Clarke: Psa 119:172 - -- My tongue shall speak of thy word - There is a curious distinction here. In the preceding verse he says, "My lips shall utter;"here no reference is ...
My tongue shall speak of thy word - There is a curious distinction here. In the preceding verse he says, "My lips shall utter;"here no reference is made to articulate sounds, except as affixed to musical notes. In this verse he says, "My tongue shall speak;"here articulate and intelligible words are intended. He first utters sounds connected with words expressive of his grateful feelings; in the second he speaks words, principally those which God himself had spoken, containing promises of support, purposes relative to the redemption of his people, and denunciations against their enemies.
Let thine hand help me - Exert thy power in my defense.
Let my soul live - Let my life be preserved, and my soul quickened!
Clarke: Psa 119:176 - -- I have gone astray like a lost sheep - A sheep, when it has once lost the flock, strays in such a manner as to render the prospect of its own return...
I have gone astray like a lost sheep - A sheep, when it has once lost the flock, strays in such a manner as to render the prospect of its own return utterly hopeless. I have seen them bleating when they have lost the flock, and when answered by the others, instead of turning to the sound, have gone on in the same direction in which they were straying, their bleatings answered by the rest of the flock, till they were out of hearing! This fact shows the propriety of the next clause
Clarke: Psa 119:176 - -- Seek thy servant - I shall never find thee; come to the wilderness, take me up, and carry me to the flock. See the notes on the parable of the lost ...
Seek thy servant - I shall never find thee; come to the wilderness, take me up, and carry me to the flock. See the notes on the parable of the lost sheep, Luk 15:4 (note), etc. The psalmist began with "Blessed are the undefiled in the way, who walk in the law of the Lord;"and he concludes with "I have gone astray like a lost sheep; seek thy servant."And thus, conscious of the blessedness of those who are in the way or righteousness, he desires to be brought into it, that he may walk in newness of life. Psa 119:1 : "It is a good way, and they are blessed that walk in it."Verse the last, "Bring me into this way, that I may be blessed."And thus the Psalm, in sentiment, returns into itself; and the latter verse is so connected with the former, as to make the whole a perfect circle, like the serpent biting its own tail
There is one extraordinary perfection in this Psalm: begin where you will, you seem to be at the commencement of the piece; end where you will, you seem to close with a complete sense. And yet it is not like the Book of Proverbs, a tissue of detached sentences; it is a whole composed of many parts, and all apparently as necessary to the perfection of the Psalm, as the different alphabetical letters under which it is arranged are to the formation of a complete alphabet. Though there be a continual recurrence of the same words, which would of itself prevent it from having a pleasing effect upon the ear, yet these words are so connected with a vast variety of others, which show their force and meaning in still new and impressive points of light, that attention is still excited, and devotion kept alive, during the whole reading. It is constructed with admirable art, and every where breathes the justest and highest encomiums on the revelation of God; shows the glories of the God who gave it, the necessities and dependence of his intelligent creatures, the bounty of the Creator, and the praise and obedience which are his due. It is elegant throughout; it is full of beauties, and I have endeavored in the preceding notes to mark some of them; but the number might have been greatly multiplied. To no Psalm can its own words be better applied, Psa 119:18 : "Open thou mine eyes, that I may behold wondrous things out of thy law.
Calvin -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:144; Psa 119:145; Psa 119:147; Psa 119:148; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:174; Psa 119:175; Psa 119:176
Calvin: Psa 119:130 - -- 130.The entrance of thy word is light The amount is, that the light of the truth revealed in God’s word, is so distinct that the very first sight o...
130.The entrance of thy word is light The amount is, that the light of the truth revealed in God’s word, is so distinct that the very first sight of it illuminates the mind. The word
In the second clause the Prophet unfolds his meaning more fully. By little ones he denotes such as neither excel in ingenuity nor are endued with wisdom, but rather are unskilled in letters, and unrefined by education. Of such he affirms that, as soon as they have learned the first principles of the law of God, they will be endued with understanding. It ought to have a most powerful influence in exciting in us an earnest desire to become acquainted with the law of God, when we are told that even those who, in the estimation of the world, are fools, and contemptible simpletons, provided they apply their minds to this subject, acquire from it wisdom sufficient to lead them to eternal salvation. Although it is not given to all men to attain to the highest degree in this wisdom, yet it is common to all the godly to profit so far as to know the certain and unerring rule by which to regulate their life. Thus no man who surrenders himself to the teaching of God, will loose his labor in his school, for from his first entrance he will reap inestimable fruit. Meanwhile we are warned, that all who follow their own understanding, wander in darkness. By affirming that the little ones are enlightened, David intimates, that it is only when men, divested of all self confidence, submit themselves with humble and docile minds to God, that they are in a proper state for becoming proficient scholars in the study of the divine law. Let the Papists mock, as they are accustomed to do, because we would have the Scriptures to be read by all men without exception; yet it is no falsehood which God utters by the mouth of David, when he affirms that the light of his truth is exhibited to fools. God will not, therefore, disappoint the desire of such as acknowledge their own ignorance, and submit themselves humbly to his teaching.
Calvin: Psa 119:131 - -- 131.I opened my mouth and panted 11 By these words the Psalmist would have us to understand that he was inflamed with such love to and longing for th...
131.I opened my mouth and panted 11 By these words the Psalmist would have us to understand that he was inflamed with such love to and longing for the divine law, that he was unceasingly sighing after it. In comparing himself to such as are hungry, or to such as burn with parching thirst, he has used a very appropriate metaphor. As such persons indicate the vehemence of their desire by opening the mouth, and by distressful panting, as if they would suck up the whole air, even so the Prophet affirms that he himself was oppressed with continual uneasiness. The opening of the mouth, then, and the drawing of breath, are set in opposition to a cold assent to the word of God. Here the Holy Spirit teaches with what earnestness of soul the knowledge of divine truth is to be sought. Whence it follows, that such as make little or no proficiency in God’s law, are punished by their own indolence or carelessness. When David affirms that he panted continually, he points out not only his ardor but also his constancy.
Calvin: Psa 119:132 - -- 132.Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are ...
132.Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are his people. The Hebrew word
Calvin: Psa 119:133 - -- 133.Direct my steps according to thy word By these words he shows, as he has often done before in other places, that the only rule of living well is ...
133.Direct my steps according to thy word By these words he shows, as he has often done before in other places, that the only rule of living well is for men to regulate themselves wholly by the law of God. We have already repeatedly seen in this Psalm, that so long as men allow there-selves to wander after their own inventions, God rejects whatever they do, however laborious the efforts they may put forth. But as the Prophet declares that men’s lives are then only framed aright when they yield themselves wholly to the obeying of God, so, on the other hand, he confesses that to do this is not within their own will or power. God’s law, it is evident, will not make us better by merely prescribing to us what is right. Hence the outward preaching of it is compared to a dead letter. David, then, well instructed in the law, prays for an obedient heart being given him, that he may walk in the way set before him. Here two points are particularly deserving of our notice — first, that God deals bountifully with men, when he invites them to himself by his word and doctrine; and, secondly, that still all this is lifeless and unprofitable, until he govern by his Spirit those whom he has already taught by his word. As the Psalmist desires not simply to have his steps directed, but to have them directed to God’s word, we may learn that he did not hunt after secret revelations, and set the word at nought, as many fanatics do, but connected the external doctrine with the inward grace of the Holy Spirit; and herein consists the completeness of the faithful, in that God engraves on their hearts what he shows by his word to be right. Nothing, therefore, is more foolish than the fancy of those who say, that in enjoining upon men what he would have them to do, God estimates the strength which they have to perform it. In vain does divine truth sound in our ears, if the Spirit of God does not effectually pierce into our hearts. The Prophet confesses that it is to no purpose for him to read or hear the law of God, unless his life is regulated by the secret influence of the Holy Spirit, that he may thus be enabled to walk in that righteousness which the law enjoins. In the second clause he reminds us how necessary it is for us to be continually presenting this prayer at the throne of grace, acknowledging that he is the bond-slave of sin until God stretch forth his hand to deliver him. direct me, says he, that iniquity may not have dominion in me. 13 So long, then, as we are left to ourselves, Satan exercises’, over us his despotic sway uncontrolled, so that we have not power to rid ourselves of iniquity. The freedom of the godly consists solely in this — that they are governed by the Spirit of God, and thus preserved from succumbing to iniquity, although harassed with hard and painful conflicts.
Calvin: Psa 119:134 - -- 134.Deliver me from the oppression of men When recounting what had befallen himself, the Prophet shows, by his own example, that all the godly are ex...
134.Deliver me from the oppression of men When recounting what had befallen himself, the Prophet shows, by his own example, that all the godly are exposed to rapine and oppression, and that, like sheep in the mouths of wolves, they will be inevitably destroyed unless God defend them. As very few are governed by the Spirit of God, it is no wonder if all love of equity is banished from the world, and if all men are found everywhere rushing into all kinds of wickedness, some impelled by cruelty, 14 and others devoted to fraud and deceit. When, therefore, the Prophet saw that he was overwhelmed on all sides with injuries, he betook himself to God as his deliverer. By the word deliver he intimates, that unless he is preserved in a wonderful manner, it is all over with him. In the second clause, he engages that he will not prove ungrateful for his deliverance: And I will keep thy precepts Nothing more effectually strengthens us, in an earnest desire and endeavor to follow after integrity and righteousness, than when we find by experience, that God’s defense is of more value to us than all the unlawful helps to which worldly men unusually have recourse. We are taught from this passage, that when engaged in contest with the wicked, we ought not to suffer our minds to be actuated by malice, but that, however violently and unjustly they may assault us, we should rest; contented with the deliverance which God bestows, and with that alone; and again, that every instance in which we experience the grace of God in delivering us, should be a spur to incite us to follow after uprightness. He delivers us for no other end, but that the fruits of our deliverance may be manifested in our life; and we are too perverse if that experience is not sufficient to convince us, that all who persevere in the unfeigned fear of God, will always abide in safety by his aid, although the whole world may be against them.
Calvin: Psa 119:135 - -- 135.Make thy face to shine upon thy servant There is here the repetition of a prayer which we have several times met with before in this Psalm. The P...
135.Make thy face to shine upon thy servant There is here the repetition of a prayer which we have several times met with before in this Psalm. The Prophet intimates, that he regarded nothing as of more importance than rightly to understand the divine law. When he beseeches God to make his face to shine upon his servant, he, in the first place, seeks to win the fatherly favor of God — for nothing is to be hoped for from Him unless we have an interest in his favor — but he at the same time, shows the greatness of the blessing. There is no testimony of the love of God, as if he had said, which I am more desirous to obtain than to be enabled to make progress in his law. Whence we gather, as I have lately observed, that he preferred divine truth to all the possessions of the world. Would to God that this affection were vigorous in our hearts! But that which the Prophet extols so highly, is neglected by the great proportion of mankind. If individuals are to be found stimulated by this desire, we see them presently falling back to the Measurements of the world, so that there are very few, indeed, who renouncing all other desires, seek earnestly with David to become acquainted with the doctrine of the law. Besides, as God vouchsafes this privilege only to those whom he has embraced with his fatherly love, it is proper for us to begin with this prayer, That he would make his face to shine upon us. This form of expression, however, conveys something more — it implies, that it is only when God illumines the minds of his believing people with the true knowledge of the law, that he delights them with the beams of his favor. It often happens that, even in regard to them, God’s countenance is overcast with clouds in this respect, namely, when he deprives them of tasting the sweetness of his word.
Calvin: Psa 119:136 - -- 136.Rivers of waters run from my eyes 15 Here David affirms that he was inflamed with no ordinary zeal for the glory of God, inasmuch as he dissolved...
136.Rivers of waters run from my eyes 15 Here David affirms that he was inflamed with no ordinary zeal for the glory of God, inasmuch as he dissolved wholly into tears on account of the contempt put upon the divine law. He speaks hyperbolically; but still he truly and plainly expresses the disposition of mind with which he was endued; and it corresponds with what he says in altogether place, “The zeal of thine house hath eaten me up.” (Psa 69:9.) Wherever the Spirit of God reigns, he excites this ardent zeal, which burns the hearts of the godly when they see the commandment of the Most High God accounted as a thing of nought. It is not enough that each of us endeavor to please God; we must also desire that his law may be held in estimation by all men. In this way holy Lot, as the Apostle Peter testifies, vexed his soul when he beheld Sodom a sink of all kinds of wickedness. (2Pe 2:8.) If, in former times, the ungodliness of the world extorted from the children of God such bitter grief, so great is the corruption into which we at this day are fallen, that those who can look upon the present state of things unconcerned and without tears, are thrice, yea four times, insensible. How great in our day is the frenzy of the world in despising God and neglecting his doctrine? A few, no doubt, are to be found who with the mouth profess their willingness to receive it, but scarcely one in ten proves the sincerity of his profession by his life. Meanwhile countless multitudes are hurried away to the impostures of Satan and to the Pope; others are as thoughtless and indifferent about their salvation as the lower animals; 16 and many Epicureans openly mock at all religion. If there is, then, the smallest portion of piety remaining in us, full rivers of tears, and not merely small drops, will flow from our eyes. But if we would give evidence of pure and uncorrupted zeal, let our grief begin at ourselves — at our seeing that we are yet far from having attained to a perfect observance of the law; yea, that the depraved lusts of our carnal nature are often rising up against the righteousness of God.
Calvin: Psa 119:137 - -- 137. O Jehovah! thou art righteous The Prophet yields to God the praise of righteousness, and also acknowledges that it is to be found in his law. So...
137. O Jehovah! thou art righteous The Prophet yields to God the praise of righteousness, and also acknowledges that it is to be found in his law. Some understand judgments as referring to those infliction’s by which God chastises the sins of men; but this does not seem so fitly to agree with the scope of the passage. Besides, as the adjective
Calvin: Psa 119:139 - -- 139.My zeal hath consumed me 17 The Psalmist speaks of his persecutors, by whom it is certain he had been subjected to much trouble. But although the...
139.My zeal hath consumed me 17 The Psalmist speaks of his persecutors, by whom it is certain he had been subjected to much trouble. But although they were virulent and cruel towards him, he avows that it was not so much his own private wrongs which offended him as the violation of God’s law; yea rather, that he was so consumed with grief on that account as not to be affected at all with his own individual troubles. This is an example from which much profit may be derived. We are too tender and delicate in bearing wrongs; and hence it is that if we are but touched with a finger, we are instantly inflamed with anger, whilst at the same time we are but coldly affected at the most grievous offenses committed against God. But if we are animated with the zeal that inspired the Prophet it will carry us away to another kind of sorrow, which will take entire possession of our souls.
Calvin: Psa 119:140 - -- 140.Thy word is exceedingly refined In this verse he intimates that the cause of his zeal was the love which he bore to heavenly doctrine. For to be ...
140.Thy word is exceedingly refined In this verse he intimates that the cause of his zeal was the love which he bore to heavenly doctrine. For to be displeased with or severely to condemn the contempt of divine truth, unless we are bound to it by the cords of love, is pure hypocrisy. And he affirms that his love to God’s word was not a rash, or a blind and inconsiderate affection, but that he loved it, because like gold or silver which has been refined, it was pure and free from all dregs and dross. This is the idea contained in the metaphorical term
Calvin: Psa 119:141 - -- 141.I am, insignificant and despised The meaning is, that although he was tried with poverty and many other calamities, he steadily persevered in the...
141.I am, insignificant and despised The meaning is, that although he was tried with poverty and many other calamities, he steadily persevered in the exercise of true godliness, and in the observance of the law. On that account, as he states, he was despised by wicked men. Every man gives praise to God just in proportion as he is gorged with his benefits; and very few will be found applying their minds to the service of God, unless they have all their wishes gratified. Hence it comes to pass that hypocrites, as long as they are pampered to the full, accumulate riches and increase in power, are very lavish in praising God. But let them be treated in some degree roughly, and immediately the blessed name of God is heard of no more. Since then men are ordinarily mercenary in serving God, let us learn from the Prophet’s example that true godliness is disinterested, so that when under its influence we cease not to praise God, although he may afflict us with adversity and make us despised in the eyes of the world. These upbraiding words of Christ in Joh 6:26, ought, no doubt, to be carefully attended to,
“Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.” (Joh 6:26)
The persons then who serve God ingenuously and sincerely, are such as continue steadfast in his fear, although their condition in this world may be mean and despised; in short, they are such as seek not their reward on earth, but through heat and cold, poverty and danger, slanders and mockeries, persevere with unwearied steps in the course of their warfare.
Calvin: Psa 119:142 - -- 142.Thy righteousness is an everlasting righteousness Here the law of God is honored by the additional encomium, that it is everlasting righteousness...
142.Thy righteousness is an everlasting righteousness Here the law of God is honored by the additional encomium, that it is everlasting righteousness and truth; as if it had been said, that all other rules of life, with whatever attractions they may appear to be recommended, are but a shadow, which quickly vanishes away. The Psalmist, no doubt, indirectly contrasts the doctrine of the law with all the human precepts which were ever delivered, that he may bring all the faithful in subjection to it, since it is the school of perfect wisdom. There may be more of plausibility in the refined and subtle disquisition’s of men; but there is in them nothing firm or solid at bottom, as there is in God’s law. This firmness of the divine law he proves in the following verse from one instance — the continual comfort he found in it when grievously harassed with temptations. And the true test of the profit we have reaped from it is, when we oppose to all the distresses of whatever kind which may straiten us, the consolation derived from the word of God, that thereby all sadness may be effaced from our minds. David here expresses something more than he did in the preceding verse; for there he only said that he reverently served God, although from his rough and hard treatment he might seem to lose his labor; but now when distressed and tormented, he affirms that he finds in the law of God the most soothing delight, which mitigates all grief’s, and not only tempers their bitterness, but also seasons them with a certain sweetness. And assuredly when this taste does not exist to afford us delight, nothing is more natural than for us to be swallowed up of sorrow. Nor ought we to omit noticing the form of expression which the Prophet employs, by which he teaches, that although he was besieged and shut up on all sides, he found a remedy sufficiently powerful in improving the consolation offered him by the word of God. As this could not be true of the bare commandments, which so far from remedying our distresses, rather fill us with anxiety, there is no doubt that under the word commandments there is comprehended by the figure synecdoche, the whole doctrine of the law, in which God not only requires what is right, but in which also calling his elect ones to the hope of eternal salvation, he opens the gate of perfect happiness. Yea, under the term law are comprehended both free adoption, and also the promises which flow from it.
Calvin: Psa 119:144 - -- 144.The righteousness of thy testimonies endureth forever The Psalmist repeats what he had already before stated, that there is a great dissimilarity...
144.The righteousness of thy testimonies endureth forever The Psalmist repeats what he had already before stated, that there is a great dissimilarity between the righteousness of God’s testimonies and man’s inventions; the splendor of the last quickly vanishing away, whereas the other continues steadfast for ever. He repeats this twice; for although the world is forced to attribute the praise of righteousness to the law of God, yet the majority of mankind are carried away after their own speculations, so that there is nothing more difficult than to hold us fast in our obedience to God. David’s drift is to show that everlasting righteousness is not comprehended elsewhere than in God’s law, and that it is in vain to seek for it anywhere else; and there is accordingly here laid down a clearer definition of righteousness, which is, that righteousness consists in our keeping ourselves within the bounds of the law. As to the last clause of the verse, Give me understanding and I shall live, I read it in connection with the preceding clause; for although David desires to have his mind enlightened by God, yet he does not conceive of any other way by which he was to obtain an enlightened understanding than by his profiting aright in the study of the law. Farther, he here teaches, that men cannot, properly speaking, be said to live when they are destitute of the light of heavenly wisdom; and as the end for which men are created is not that, like swine or asses, they may stuff their bellies, but that they may exercise themselves in the knowledge and service of God, when they turn away from such employment, their life is worse than a thousand deaths. David therefore protests that for him to live was not merely to be fed with meat and drink, and to enjoy earthly comforts, but to aspire after a better life, which he could not do save under the guidance of faith. This is a very necessary warning; for although it is universally acknowledged that man is born with this distinction, that he excels the lower animals in intelligence, yet the great bulk of mankind, as if with deliberate purpose: stifle whatever light God pours into their understandings. I indeed admit that all men desire to be sharp-witted; but how few aspire to heaven, and consider that the fear of,God is the beginning of wisdom. Since then meditation upon the celestial life is buried by earthly cares, men do nothing else than plunge into the grave, so that while living to the world, they die to God. Under the term life, however, as I have elsewhere said, the Prophet denotes the utmost he could wish. Lord, as if he had said, although I am already dead, yet if thou art pleased to illumine my mind with the knowledge of heavenly truth, this grace alone will be sufficient to revive me.
Calvin: Psa 119:145 - -- 145.I have cried with my whole heart This verse may be so read and connected as that in the end of it the Psalmist may show what he desired in crying...
145.I have cried with my whole heart This verse may be so read and connected as that in the end of it the Psalmist may show what he desired in crying; 20 and thus the meaning would be, that as he was inflamed with an intense desire to keep the law, he continually made supplication to God on that subject. But the subsequent verse compels us to take a different view, for the same thing is, no doubt, there again repeated. The Prophet then requests that God would hear him; and in token of his gratitude he promises to keep God’s commandments. He simply uses the indefinite term cry; and thus he does not express what the prayers were which he offered up to God, but only shows, that while the children of this world are distracted by a multiplicity of objects, he directed all the affections of his heart exclusively to God, because he depended solely on him. As the world is compelled to acknowledge that God is the author of all good things, many formal prayers proceed from that principle. It was the consideration of this which led David to affirm that he prayed with his whole heart. When he shall have obtained his requests, he proposes to himself the glory of God as his end, resolving to devote himself with so much the more ardent affection to the work of serving him. Although God declares that he is served aright by the sacrifice of praise, yet David, to distinguish himself from hypocrites who profane the name of God by their cold and feigned praises, with good reason declares that he will give thanks by his life and works.
In the following verse he makes no new statement; but he speaks more expressly. In the first place, he says that he cried to God; and next he adds, that he commended his welfare to Him by prayer; thereby intimating that whether he was in safety, or whether imminent danger threatened him with death, he uniformly reposed upon God, being fully persuaded that the only way in which he could continue safe was by having him for the guardian and protector of his welfare.
Calvin: Psa 119:147 - -- 147.I have prevented the twilight The Hebrew noun נשף , nesheph, is in this place improperly translated by crepusculum, twilight; for it rath...
147.I have prevented the twilight The Hebrew noun
“let our requests be made known unto God with thanksgiving,” (Phi 4:6)
admonishes us, while engaged in the exercise of prayer, to bridle our turbulent affections, because one of the ends of prayer is to nourish our hope. Nor is the mention made of the word in the close of the verse superfluous; for it is only by having the Word of God continually before our eyes, that we can bridle the wanton impetuosity of our corrupt nature.
Calvin: Psa 119:148 - -- 148.My eyes have prevented the night watchers 21 The Psalmist here intimates, that he was more sedulously intent on meditating upon the law of God th...
148.My eyes have prevented the night watchers 21 The Psalmist here intimates, that he was more sedulously intent on meditating upon the law of God than watchmen of the night were to keep watch. Others are of opinion, that the verb
Calvin: Psa 119:149 - -- 149.Hear my voice, O Jehovah! according to thy mercy In the first place he declares, that the goodness of God was the only ground of his hope of bein...
149.Hear my voice, O Jehovah! according to thy mercy In the first place he declares, that the goodness of God was the only ground of his hope of being heard by him. Whatever blessings the saints may plead for in prayer, their opening argument must be the free and unmerited grace of God. Nor is the term judgments 22 in the second clause to be taken in a different sense. As God has revealed his goodness in his word, his word is the source from which we must derive our assurance of his goodness. The Prophet, then, sensible that he had need of the divine mercy, betook himself directly to the word, in which God, sweetly alluring men to himself, promises that his grace will be ready and open for all. That each, therefore, may be confidently persuaded that God will be merciful to him in particular, let him learn from the example of the Prophet to entreat God to show himself such as he has promised to be. Some expound the word judgments by manner or custom; 23 because, God’s usual way is to deal graciously with all his people. I would not altogether reject this exposition; but I think it is harsh and foreign to the scope of the text, while the meaning which I have adduced comes out very naturally. Moreover, he desires to be quickened, to testify that even in the, midst of life he is dead, except in so far as he is sustained by the power of God. And assuredly, all who are duly acquainted with their own infirmity, esteeming their life as nothing, will crave to be quickened every moment. It is also to be added, that God often so exercised his servant, that with good reason he might send up his prayers, as it were, out of the sepulcher, to be restored from death to life.
Calvin: Psa 119:150 - -- 150.The pursuers of malice have drawn near As the Hebrew word רודפי rodphee, translated the pursuers of, is put in the construct state, th...
150.The pursuers of malice have drawn near As the Hebrew word
Calvin: Psa 119:151 - -- 151.Thou, O Jehovah! art near He encourages himself from the consolatory consideration, that God, when he sees his own people sore pressed, comes for...
151.Thou, O Jehovah! art near He encourages himself from the consolatory consideration, that God, when he sees his own people sore pressed, comes forward, seasonably to afford them succor; even as Paul on this subject says,
“Be not over-careful, the Lord is at hand, let your moderation be known to all men ”
(Phi 4:5)
The concluding sentence of the verse is to this effect, That God never forsakes nor disappoints his people in their necessity, because he is true to his promises; and in them he assures us, that the welfare of his people will always be the object of his care. That therefore we may be fully persuaded that the hand of God is always ready to repulse the assaults of our enemies, let us retain a settled belief of the truth, that he does not in vain promise in his word to be the guardian of our welfare.
Calvin: Psa 119:152 - -- 152.. I have known from thy testimonies 24 from the beginning. Others here translate, I have known long ago of thy testimonies. 25 This translati...
152.. I have known from thy testimonies 24 from the beginning. Others here translate, I have known long ago of thy testimonies. 25 This translation I would not directly reject; but I am more inclined to retain the sense which I have given, namely, That the Prophet not only knew the everlasting steadfastness which characterizes the testimonies of God; but that he had also derived this knowledge from the testimonies themselves. When the Hebrews would express the meaning conveyed by the Latin preposition de, they frequently use the particle
Calvin: Psa 119:153 - -- 153.Behold my affliction and rescue me The Psalmist teaches by his own example that those who are devoted to the service and fear of God, must not be...
153.Behold my affliction and rescue me The Psalmist teaches by his own example that those who are devoted to the service and fear of God, must not be discouraged though they are not rewarded for it in this world. Their condition upon earth is one of warfare, and therefore they should not be dismayed by diversity, but rather rest satisfied with the consolatory consideration, that the gate of prayer is open to them. Yet the Prophet does not boast of his, endeavors to keep the law, as if he would have God to pay him wages for his service, but only to show that he was one of God’s servants, just as he has spoken of his hope that he was so in other places. This reason, for I have not forgotten thy law, on account of which he beseeches God to consider his affliction and to rescue him, is peculiarly forcible in the present case; for it is an evidence of no ordinary courage when, instead of being led away from the fear of God by adversity, we wrestle against temptations and seek him even when he seems purposely to drive us away from him.
Calvin: Psa 119:154 - -- 154.Debate thy cause, and redeem me In this verse David specifics the kind of his affliction, which was the wrongful and harassing treatment which he...
154.Debate thy cause, and redeem me In this verse David specifics the kind of his affliction, which was the wrongful and harassing treatment which he met with at the hands of evil and unprincipled men. The reading literally is, Plead my cause, which is the same thing as to undertake a cause, or to take the charge of defending one in judgment, or to maintain the right of the oppressed. In the first place the Prophet in invoking God to defend his cause, shows that he is wrongfully oppressed, either by violence, calumnies, or crafty policies; and in seeking to be redeemed, he intimates that he was unable to make any resistance, or that he was so entangled in their snares, as to have no remaining hope except in the deliverance of God. In the second clause the letter
Calvin: Psa 119:155 - -- 155.Safety is far from the wicked Fully persuaded that the world is governed by the secret providence of God, who is a just judge, the Prophet draws ...
155.Safety is far from the wicked Fully persuaded that the world is governed by the secret providence of God, who is a just judge, the Prophet draws from that source the doctrine, That the wicked are far removed from safety, and safety from them. Hence proceeds the confidence of prayer; for as God is turned away from the despisers of his word, so he is ready to succor his servants. It is to be noticed, that when the Prophet saw that his enemies were elated by their prosperity, he on the contrary lifted up his heart by faith that thus he might come to the settled persuasion that all their delights were cursed and tended to destruction. Whenever then the wicked prosper in the world according to their wishes, so that being pampered to the full they exult in their own fatness, let us learn, in order to defend ourselves, to lay hold upon this buckler which the Holy Spirit is holding out to us, namely, that they shall at length miserably perish, because they seek not the commandments of God. From this we draw a contrary doctrine, That although genuine believers, whilst they walk sincerely in the fear of God may be as sheep appointed to the slaughter, yet their salvation, which is under the special care and protection of God’s secret providence, is just at hand. In this sense the Prophet adds in the following verse,
Calvin: Psa 119:156 - -- 156.O Jehovah,! thy tender mercies are many; as if he had said that no offenders are safe but those who betake themselves to the divine mercy. Farthe...
156.O Jehovah,! thy tender mercies are many; as if he had said that no offenders are safe but those who betake themselves to the divine mercy. Farther, to encourage himself to approach God with the greater confidence, he not only says that God is merciful, but he mightily magnifies and extols his compassion’s. From this we gather that he was so contented with them, as not to seek any aid from his own merits. It is however at the same time to be noted, that the Prophet was far from being lightly troubled with many temptations, seeing he was forced to oppose to them this vast abundance of mercy. It makes little difference whether we read great or many The prayer which follows, Quicken me according to thy judgments, I explain as referring to the promises. The original word for judgment is by some translated manner or custom; but I have already shown above that such a translation is less suitable than the other. The Prophet then again confirms the truth, That life cannot be hoped for or asked from God, unless hope is produced by his word; and he often repeats this truth, because it is one of which we are marvelously forgetful. But that we may boldly appropriate to ourselves all the grace which God promises to his servants, let the doctrine of the great and manifold tender mercies of God be ever present to our thoughts. If we imagine that God makes his promises because he is bound to do it, or because we have deserved it, doubting or mistrust will steal upon our minds, which will shut the gate against our prayers. But if we are thoroughly persuaded that the sole cause by which God is moved to promise us salvation is the mercy inherent in his own nature, we will approach him without hesitation or doubt, because he has bound himself to us of his own accord.
Calvin: Psa 119:157 - -- 157.My persecutors and oppressors are many The Psalmist here as in other places testifies, that although he had been provoked by many injuries, yet h...
157.My persecutors and oppressors are many The Psalmist here as in other places testifies, that although he had been provoked by many injuries, yet he had not departed from the right way; which, as I have elsewhere observed, was an evidence of great and singular constancy. It is an easy matter to act well when we are among the good; but if wicked men afflict us, if one man openly assault us by force, if another rob us of our property, if a third circumvent us by wiles, and a fourth attack us by calumnies, it is difficult for us to persevere in our integrity, and we rather begin to howl among the wolves. Besides, the license which is allowed them of doing what they please without the fear of being punished, is a powerful engine for shaking our faith, because, when God thus winks at the wicked, he seems to abandon us for a prey. The Prophet therefore, by God’s testimonies, means not only the rule of holy and righteous living, but also the promises. Lord, as if he had said, I have not turned away from the path of integrity, although the conduct of the wicked has presented me with a temptation to do so; nor have I shaken off nay confidence in thy grace, but have waited patiently for thy succor. Both these are necessary. For although he who has suffered wrongs may contend against the malice of his enemies by his well — doing, and may refrain from every act of retaliation, yet, provided he does not depend wholly upon God, this uprightness will not be sufficient to save him. Not that any man behaves himself in a manner so moderate, except he who leans upon God and waits upon him as his deliverer; but granting that such could be the ease, there would not be sufficient power in this half virtue to save him. The salvation of God is reserved for the faithful who ask it in the exercise of lively faith. And whoever, persuaded that God will be his deliverer, pillars and supports his mind on the divine promises, will endeavor also to overcome evil with good.
Calvin: Psa 119:158 - -- 158.I saw the perfidious and child them In this verse the Psalmist proceeds yet farther, declaring that he was inflamed with a holy zeal when he saw ...
158.I saw the perfidious and child them In this verse the Psalmist proceeds yet farther, declaring that he was inflamed with a holy zeal when he saw the law of God despised by the wicked. Expositors are not however agreed as to one word in the text, namely the verb
Calvin: Psa 119:159 - -- 159.Behold, O Jehovah how I have loved thy commandments What I have state before must be remembered — that when the saints speak of their own piety...
159.Behold, O Jehovah how I have loved thy commandments What I have state before must be remembered — that when the saints speak of their own piety before God they are not chargeable with obtruding their own merits as the ground of their confidence; but they regard this as, a settled principle, that God, who distinguishes his servants from the profane and wicked, will be merciful to them because they seek him with their whole heart. Besides, an unfeigned love of God’s law is an undoubted evidence of adoption, since this love is the work of the Holy Spirit. The Prophet, therefore, although he arrogates nothing to himself, very properly adduces his own piety for the purpose, of encouraging himself to entertain the more assured hope of obtaining his request, through the grace of God which he had experienced. At the same time we are taught that there can be no true keeping of the law but what springs from free and spontaneous love. God demands voluntary sacrifices, and the commencement of a good life is to love him, as Moses declares, (Deu 10:12,)
“And now, O Israel! what doth the Lord require of thee,
but to love him.”
The same thing is also repeated in the summary of the law: (Deu 6:5,) “Thou shalt love the Lord thy God.” For this reason David has previously stated, that the law of God was not only precious but also delightful to him. Now as in keeping the law it behoves us to begin with voluntary obedience, so that nothing may delight us more than the righteousness of God, so on the other hand, it must not be forgotten that a sense of the free goodness of God and of his fatherly love is indispensably necessary in order to our hearts being beheld to this affection. So far are the bare commandment’s from winning men to obey them, that they rather frighten them away. Hence it is evident, that it is only when a man shall have tasted the goodness of God from the teaching of the law, that he will apply his heart to love it in return. The frequency with which the Prophet repeats the prayer, that God would quicken him, teaches us that he knew well the frailty of his own life, so that in his estimation men live only in so far as God every moment breathes life into them. Besides, it is probable that he had been continually besieged by many deaths, to the end he might the more earnestly betake himself to the fountain of life. He again rests his faith upon the goodness of God as its foundation — quicken me according to thy loving-kindness — from which we perceive how far he was from boasting of his own merits when he protested in the preceding sentence that he loved God’s law.
Calvin: Psa 119:160 - -- 160.The beginning of thy word is truth The design of the Prophet it is not difficult to perceive; but the words admit of being understood in two ways...
160.The beginning of thy word is truth The design of the Prophet it is not difficult to perceive; but the words admit of being understood in two ways. Some interpret the noun beginning as denoting that the truth of God shines forth conspicuously in his word, immediately when we enter for the first time upon the study of it, so that this entrance may justly be called the beginning of the word. This sentence contains the profitable doctrine, that if we are finished with eyes of understanding, we will no sooner cast our eyes upon heavenly doctrine than the truth of it will meet our view. Others, however, give a different explanation, and perhaps with no less propriety, eliciting this sense, That the word of God has been from the beginning certain and infallible truth, and will continue so even to the end. These two clauses hang very well together — that God has been true to his word from the beginning, and that he will continue to be so everlastingly and immutably. The interpretation which refers the word judgment to the works of God and not to his doctrine, I would not altogether condemn, yet it is not in harmony with the context. Let us then retain this sense, That from the time when God began to speak he has always been faithful to his promises, and has never disappointed the hope of his people; and that the course of this faithfulness has been so uniform, that from the beginning even to the end his word is true and faithful.
Calvin: Psa 119:161 - -- 161.Princes have persecuted me without a cause 34 Here the Psalmist, informs us that sore and grievous as his temptation had been, he was restrained ...
161.Princes have persecuted me without a cause 34 Here the Psalmist, informs us that sore and grievous as his temptation had been, he was restrained by the fear of God from desiring to attempt anything unworthy of the character of a godly man. We are prone to fall into despair when princes who are armed with power to overwhelm us are hostile to and molest us. The evil is also aggravated from the consideration that it is the very persons who ought to be as bucklers to defend us, who employ their strength in hurting us. Yea, when the afflicted are stricken by those in high places, they in a manner think that the hand of God is against them. There was also this peculiarity in the case of the Prophet, that he had to encounter the grandees of the chosen people — men whom God had placed in such honor-able stations, to the end they might be the pillars of the Church. Some give, more restricted exposition, which is, that David followed the exhortation of Christ in Mat 10:28,
“Fear not them who kill the body, but are not able to kill the soul, but rather fear him who is able to destroy both soul and body in hell;”
a sentiment which although it had not as yet been uttered by Christ’s mouth, ought nevertheless to have been fixed in the hearts of all the godly. The sense, then, in their opinion is, that the Prophet had not been turned aside from the fear of God by any of the threatening or terrors of his enemies. But his commendation of his own constancy is to be understood in a more extended sense than this. The exhortation of Isaiah is well known,
“Neither fear ye their fear, nor be afraid; sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.” (Isa 8:12)
The Prophet in that place shows in general what the weapons are, with which the faithful being armed will succeed in vanquishing all the assaults of the world — he shows that they will do so, provided they not only stand in awe of God, but also rest assured that he will always be the guardian of their welfare, so that they may cast all their cares upon him. Thus it will come to pass that, resting contented with his protection, they will not turn aside to practice whatever may be sinful to secure their safety. In like manner the Prophet, in the passage before us, affirms that although being oppressed by the wrongful violence of princes, he presented a sad spectacle, yet he did not succumb, but considered what was lawful for him to do, and did not attempt to rival their wicked practices, by repelling craft with craft and violence with violence. In this text, as is evident from the connection, to be afraid at God’s word, is to restrain one’s self and to attempt nothing which is unlawful. I have already said that the adverb
Calvin: Psa 119:162 - -- 162.I have rejoiced at thy word as one who hath found great spoil No gain, it is well known, brings greater joy than that which conquerors acquire fr...
162.I have rejoiced at thy word as one who hath found great spoil No gain, it is well known, brings greater joy than that which conquerors acquire from the spoil of their enemies; for to the gain there is added the glory of triumph; and when profit comes on a sudden, the delight experienced is from that circumstance the greater. This is the reason why David compares the knowledge he had obtained of heavenly doctrine with spoils rather than with other riches; for by these words he intimates that his greatest joy was derived from the word of God, to which no gain however desirable could at all approach. From this was learn that he was contented with the word of God as a thing in which was all his delight, and in which he found solid felicity; which could not be, but, in the way of his first withdrawing his heart from all depraved desires. Nor is it wonderful to find David placing the whole sum of a happy life in the word of God, in which he well knew the treasure of eternal life to be included and offered to him by means of free adoption.
Calvin: Psa 119:163 - -- 163.I have hated and abhorred deceit In this verse he declares more distinctly what I have adverted to a little before, that he was cleansed from cor...
163.I have hated and abhorred deceit In this verse he declares more distinctly what I have adverted to a little before, that he was cleansed from corrupt affections that he might bestow upon the law of God such honor and estimation as it deserved. Having elsewhere met with almost the same sentence, I shall but briefly touch upon the reason why the Prophet affirms that he hated deceit before he speaks of his love and devotedness to the law. As hypocrisy is in the hearts of all men by nature, and as we are naturally prone to vanity and deceitfulness, we ought diligently to labor to purge our hearts, that the love of the law may reign in them. Now if the beginning of a good life and the first point of righteousness is to hate and abhor deceit, it follows that nothing is more excellent than integrity; for unless that virtue hold the chief place, all the other virtues speedily disappear. Nor is abhorring superfluously added to hating, the design being to teach us that it is not enough to hate falsehood with a common hatred, but that God’s children must hate it with a deadly hatred. Now if the love of the law and the hatred of falsehood are inseparably conjoined, it is a plain inference that all who are not taught in the school of God are infected with deceit and hypocrisy.
Calvin: Psa 119:164 - -- 164.Seven times a day have I praised thee By the adverb seven times, the Prophet means that he was continually or very often engaged in celebrating...
164.Seven times a day have I praised thee By the adverb seven times, the Prophet means that he was continually or very often engaged in celebrating the praises of God; just as it is said in Pro 24:16, “A just man falleth seven times,” when he often falls into divers temptations. 35 The phrase the judgments of God being in many places taken for the punishments which God inflicts upon sinners, and also sometimes applied in general to the providence by which he governs the world, some understand the Prophet as praising God because he affords such manifest proofs of his justice both in punishing the wicked and in the whole government of the world. But I rather agree with others who refer the phrase to the divine law; not that I dislike the former interpretation, but because in this psalm the great topic upon which the Psalmist chiefly insists is the commendation of God’s law. The amount then is, that when David was assiduously occupied in meditating upon the law of God, he found it distinguished by so great perfection of righteousness and wisdom, that from time to time he burst forth into the exercise of praise and thanksgiving. This diligence in praising God shows that David not only spoke reverently and honourably of the divine law, but that he accounted it an inestimable boon conferred upon the human race. It was not simply admiration which constrained him to this commendation, but a principle of gratitude; for he saw that nothing more excellent could be bestowed upon men than their being renewed to a blessed and an endless life by the incorruptible seed of heavenly truth. Yet scarcely one in a hundred of those to whom God offers this treasure puts himself to the trouble of giving God thanks for it even in an ordinary manner. On the contrary, there reigns such vile ingratitude everywhere in the world, that some scornfully reject divine truth, and others despise or slight it, while others rail and gnash their teeth against it if they find anything in it which does not please them.
Calvin: Psa 119:165 - -- 165.Great peace have they who love thy law If we take the word peace for a prosperous or happy condition of life — a sense in which the Hebrews o...
165.Great peace have they who love thy law If we take the word peace for a prosperous or happy condition of life — a sense in which the Hebrews often employ it — the word rendered stumbling-block, to correspond with it, will be used for adversity; as if it had been said, that those who love God’s law shall continually prosper and retain their position, although the whole world should fall into ruins. But a different interpretation will be equally appropriate, namely, that they have great peace, because, being persuaded that both their persons and their life are acceptable to God, they calmly repose themselves on a good conscience. This tranquil state of conscience, this serenity of mind, is justly reckoned the chief point of a happy life, that is to say it is so, when it proceeds from God’s being reconciled to us, and from his fatherly favor shining in our hearts. The Prophet justly teaches that we attain this peace from the love of the law; for whoever would make it to depend upon anything else, will be from time to time trembling at every little blast. If this sense is adopted, the word stumbling-block, in the second clause, will signify all the troubles and disquietudes of mind with which all who lean not upon God’s word are miserably distressed and tormented, and with which they are driven about either by their own depraved passions, or by the caprice of other men. But in whatever way understand these two words, peace and stumbling-block, the design of the Prophet will remain the same, which is to show, that those who are not devoted to God are miserable; for although they may applaud themselves for a time, yet they will meet with many stumbling-blocks to drive them suddenly out of their course. From the term love, we gather that this peace is not acquired by a slavish observance of the law, but proceeds from faith; for the law has no sweetness to attract us to it, unless it exhibit to us God in the character of a father, and tranquilize our minds by the assurance of eternal salvation. So far from enjoying peace, all worldly men and despisers of God are justly punished by their own depravity and obdurate rebellion; for each of them is his own executioner, and the more fiercely they rage against the word of God, the sorer are they tormented, until they bring upon themselves utter destruction. The godly, it is true, are also tormented or distressed, but this inward consolation wipes away all their sorrow, or, raising them up, enables them to surmount all stumbling-blocks, or so relieves them, that they faint not.
Calvin: Psa 119:166 - -- 166.O Jehovah! I have waited for thy salvation It is not without cause that the Prophet often repeats this sentence, which is in all men’s mouths, ...
166.O Jehovah! I have waited for thy salvation It is not without cause that the Prophet often repeats this sentence, which is in all men’s mouths, there being nothing easier than to ascribe to God the praise and office of saving, while yet there is hardly to be met with in the world a single example of steadfast hope, when men come to wrestle with temptations for any length of time. From the order of the words we learn, that if a man would keep himself in the fear of God, and the love of the law, it is necessary for him, above all things, 36 to seek for salvation in God. If faith in God’s grace be removed from our minds, or patience shaken off, we will be carried away hither and thither, and will cease any longer to cultivate godliness. The chief virtue of the faithful, therefore, is a patient endurance of the cross and mortification by which they calmly submit themselves to God; for so long as no adversity happens to hypocrites, they seem, also to be well-affectioned to the work of serving him. There are also other reasons why it behoves us to keep our minds intent upon the salvation of God, if we desire to regulate our life aright; for if the, allurements of the world hold us in their snares, we will immediately become discouraged. The reason, as we plainly see, why the hearts of the great majority fail, is because it is difficult to believe assuredly that salvation is to be hoped for only from the grace of God. That we may therefore persevere in serving God, it is indispensable that faith shine on the future before us, and next, that patience accompany us, to nourish within us the love of righteousness. For, as we have said, our alacrity in persevering proceeds from this, that with a patient spirit we suffer our salvation to lie hidden in the bosom of God, and that we doubt not of his at length, proving a faithful rewarder of all such as seek him, although he may withdraw his favor from the eye of sense. In the subsequent verse the Psalmist confirms this doctrine by other words, saying, that he kept God’s testimonies with his soul By the word soul he expresses still more forcibly than before, that he had the doctrine of the law enclosed within the deepest recesses of his heart. The cause of this peculiarly diligent keeping of the law, was the singular love which he had to it, as he states in the concluding clause of the verse. He who by constraint and in a slavish manner obeys the law, is so far from receiving it into the secret habitation of his heart to keep it there, that he would have it removed far away from him.
Calvin: Psa 119:168 - -- 168.I have kept thy commandments and thy testimonies What the Psalmist had expressed more strongly, he now repeats more simply, adding there to reaso...
168.I have kept thy commandments and thy testimonies What the Psalmist had expressed more strongly, he now repeats more simply, adding there to reason. He abbreviates the statement as made in the preceding verse only by here omitting the word soul, which he there uses, whilst to commandments he joins testimonies, in order the more distinctly to show that he does not speak exclusively of the rule of an upright and holy life, but also comprehends the whole covenant of salvation. And, assuredly, the doctrine of the law could not be so sweet and attractive from its commanding what is right, did it not at the same time exhibit the free favor of God. The reason which the Prophet assigns for his keeping God’s commandments and testimonies — for all my ways are before thee 37 — is to this effect, That the truth, which he well knew, that nothing is hidden from God, served as a bridle to keep him devoted to the cultivation of godliness; for if we live not as under the omniscient inspection of God, the fickle lustfulness of the flesh quickly carries us away now one way and now another. The meaning, also, may be this — that he made God the arbiter and judge of his life; for in Scripture language those are said to walk before God, who refer all their actions to him, and, as it were, withdrawing themselves from the sight of men, present themselves at his judgment-seat. In this way he gives us to understand that he had endeavored not only to be free from all fault and blame before men, but also to offer to God a sound and sincere heart. Whichever of these senses is adopted, he testifies that it is only when we consider that we have to deal with God, who searcheth the heart, and from whose eyes nothing is hidden, that we will observe his law aright. This concluding clause may also be a form of protestation; as if the Prophet had said, Lord, thou art the best witness of the fidelity with which I have kept thy law, for nothing is hidden from thee. But he seems rather to have intended to intimate that the principle of his holy living, was his having consecrated his life to God, and having kept his thoughts fixed on the diverse presence.
Calvin: Psa 119:169 - -- 169.Let my cry come 38 near into thy presence. The Psalmist repeats the same sentiment which has already come under our notice — that his chief d...
169.Let my cry come 38 near into thy presence. The Psalmist repeats the same sentiment which has already come under our notice — that his chief desire, and what he, most of all pressed after, regarding everything else as of secondary importance, was to make progress in the study of the divine law. By the word cry he denotes earnestness. I am anxious, as if he had said, above all things, and am chiefly inflamed with this desire, (even as it is just and reasonable,) that the light of understanding by which we excel the lower animals, and approach very near to God, may be preferred by me to all earthly advantages. The expression, according to thy word, may be understood in two ways. It may denote that David besought God to impart to him understanding according to his promise; or, as some explain it, it may intimate that he desired to have his mind framed according to the rule of God’s word, so that he might not be wise otherwise than according to the doctrine of the law. This last sense would not be inappropriate, did not these words in the following verse, Deliver me according to thy word, present an objection to such an interpretation. Having no doubt that these two sentences have a corresponding meaning — though at first sight it is more specious to understand David as praying to be made wise according to the rule of the law — I rather incline to the other sense, That he beseeches God to endue him with understanding, in fulfillment of his promise. And whilst God liberally promises all blessings to his people, to enlighten them by his Spirit, that they may excel in true and sound wisdom, is justly entitled to be ranked among the chief of his promises. This doctrine is profitable to us in many ways. In the first place we are taught that nothing is more to be desired than to have God guiding us by his light, that we may not be like brute beasts. In the second place we are taught that this is the peculiar gift of the Holy Spirit; for it would have been in vain for David to have besought. God to bestow upon him that which he had naturally in himself, or which he might have attained by his own painstaking. In the third place, what I have said concerning the promise is to be attended to, to the end the faithful may not hesitate to offer themselves to God to be enlightened by Him, who declares that he will be the guide of the blind, and who refuses not to be a master and teacher of little ones and of the humble.
Calvin: Psa 119:170 - -- 170.Let my prayer come into thy presence After having made supplication that the gift of right understanding might be imparted to him, the Psalmist n...
170.Let my prayer come into thy presence After having made supplication that the gift of right understanding might be imparted to him, the Psalmist now implores God for deliverance, by which he acknowledges that he was continually involved in multiplied dangers from which he found it impossible to escape, unless God stretched forth his hand from heaven to his aid. We know, indeed, that whenever any distress was pressing hard behind him, he called upon God for succor; but as he does not here specify any particular distress, I have no doubt that, in commending his life in general terms to the protection of God, he thought again and again how he was shut up on every side by innumerable deaths, from which he could not escape if God did not prove his continual deliverer. But this is an inestimable comfort to us, that God assures us that in all dangers he will be ready and prepared to help us.
Calvin: Psa 119:171 - -- 171.My lips shall speak praise David now shows in another way than in the preceding verse, how high a privilege he accounted it to be admitted by God...
171.My lips shall speak praise David now shows in another way than in the preceding verse, how high a privilege he accounted it to be admitted by God among the number of His disciples, and to profit aright in His school, by declaring that, if so privileged, he will hasten forward to render thanks to him with fluent tongue. The word
Calvin: Psa 119:172 - -- 172.My tongue shall speak of thy word Here the Psalmist says, that when he shall have profited in God’s law he will also employ himself in teaching...
172.My tongue shall speak of thy word Here the Psalmist says, that when he shall have profited in God’s law he will also employ himself in teaching it to others. This order is undoubtedly to be observed, That divine truth take root in our hearts before we engage in the work of teaching it to others. Yet every man, according to the measure of his faith, ought to communicate to his brethren what he has received, that the doctrine, whose use and fruit God ‘would have to be displayed for the common edification of the Church, may not be buried. There is added the reason which ought to stir up all the godly to declare the law of God — namely, because by this means righteousness is spread abroad through the whole world. When the Prophet honors the commandments of God with the title of righteousness, he does not simply express his approbation of them, but he indirectly shows, that, until this rule bear sway in governing mankind, the whole world is one scene of sad and horrible confusion. Yet, let my readers judge whether the word answer or witness, which the Hebrew verb
Calvin: Psa 119:173 - -- 173.Let thy hand be to succor me As he had devoted himself to the doctrine of the law, David requests that the hand of God may be stretched forth for...
173.Let thy hand be to succor me As he had devoted himself to the doctrine of the law, David requests that the hand of God may be stretched forth for his aid. Farther, by these words he declares, that those who yield themselves to God to be governed by His word have continually need of His help. The more sincerely any individual studies to be a good man, so much the more numerous are the ways in which Satan troubles him, and so much the more are the enemies multiplied who molest him on all sides. But when God sees those who once embraced the truth of his word remaining steadfast in their resolution, he is so much the more inclined to aid them. By the word choose in the second clause, the Psalmist has expressed that nothing had hindered him from devoting himself to the law of God. No man will apply this mind to the love of the law without a great struggle, since the thoughts of every man are drawn away to a variety of objects, by the depraved affections of the flesh. This choosing then spoken of shows that it is not through ignorance or an inconsiderate zeal that the children of God desire above all things heavenly doctrine; but as they partake of the flexibility or pliancy of mind common to men, and feel the various impulses of the flesh, they purposely subdue their minds to the obedience of God.
Calvin: Psa 119:174 - -- 174.I have longed for thy salvation, O Jehovah! Although all men desire to be in happy circumstances, and no man avowedly repudiates God’s favor; y...
174.I have longed for thy salvation, O Jehovah! Although all men desire to be in happy circumstances, and no man avowedly repudiates God’s favor; yet so confused and uncertain are the ideas which they entertain of that in which a life of happiness or propriety consists, that very few are to be found directing their aspirations to God. Some are carried away by their own ambition, some are wholly possessed with avarice, and others burn with lust, all imagining, that the farther they recede from God, everything will prosper so much the better with them. In short, in proportion as each man is desirous to be safe, in the same proportion does he provoke the anger of God, by seeking the means of his safety in all directions. The construction in the Hebrew text denotes steadfastness, or constancy of desire; for literally it is, that He Had longed for the salvation of God, and not that he only at the present time began to long for it. He next expresses the manner in which we are patiently to long for salvation; which is, by seeking consolation and relief in all our calamities from the word of God; for whoever does not comfort himself by a reliance on the grace promised in the word, will quail at the slightest assault made upon him. The Prophet then wisely kept his thoughts close upon the divine word, that he might not be turned away from hoping for the salvation of God.
Calvin: Psa 119:175 - -- 175.Let my soul live and let it praise thee As the verbs are in the future tense, shall live, shall praise, this sentence may be expounded thus: Lo...
175.Let my soul live and let it praise thee As the verbs are in the future tense, shall live, shall praise, this sentence may be expounded thus: Lord, when thou shalt have bestowed life upon me, I will endeavor, by celebrating thy praises, to show that I am not ungrateful. If this sense is approved, the sentence will be a kind of rejoicing, in which the Prophet, depending upon the divine promises, confidently proclaims, that his life will continue in safety. And, certainly, although our life is hidden under the shadow of death, we may, nevertheless, boast that it is safe, because God is its faithful guardian; and this assured confidence proceeds from his quickening grace, which is offered to us in his word. Yet, as the majority of Commentators translate these words in the optative mood, let us follow the more generally received interpretation, which is, that David in asking to have his life prolonged, shows, at the same time, that the end for which he desired to live was, that he might exercise himself in singing the praises of God, even as it is said in Psa 115:18, “We who shall remain in life shall praise Jehovah.” In the second clause it would be harsh to understand the word judgments of the commandments, to which it does not properly belong to give help. It seems then, that the Prophet, perceiving himself liable to numberless calamities — even as the faithful, by reason of the unbridled license of the wicked, dwell in this world as sheep among wolves, — calls upon God to protect him in the way of restraining, by his secret providence, the wicked from doing him harm. It is a very profitable doctrine, when things in the world are in a state of great confusion, and when our safety is in danger amidst so many and varied storms, to lift up our eyes to the judgments of God, and to seek a remedy in them. As, however, in this Psalm the word judgments is commonly referred to God’s commandments, we may also fitly interpret it of them in this place, so that the Prophet attributes to the word of God the office and charge of giving succor; for God does not feed us with delusive promises, but, whenever an emergency arises, confirms and ratifies his word by giving some palpable manifestation of the operation of his hand. Thus, when the Prophet calls the divine law to his help, he pronounces a singular encomium upon the efficacy of the divine word. If any would prefer expounding the sentence of the keeping of the law, I offer no objections. In this sense it is as if the Prophet had said, — O Lord, let the uprightness which I have practiced, and the zeal with which I have employed myself in keeping thy commandments, be a defense to me.
Calvin: Psa 119:176 - -- 176.I have wandered like a lost sheep He is not to be understood as here confessing his sins, — an opinion erroneously held by many, — as if he h...
176.I have wandered like a lost sheep He is not to be understood as here confessing his sins, — an opinion erroneously held by many, — as if he had been drawn into the trails of Satan; for this is inconsistent with the second clause, in which he denies that he had forgotten God’s law. It is a poor solution of this difficulty to say, that:, previous to the time of his calling, he was a wandering sheep, but that from the time of his calling he was devoted to godliness — or that in straying he was withheld by some godly affection from utterly casting off the fear of God; for the same time is undoubtedly referred to in both clauses. Again it is easy to gather, that the two clauses of this verse ought to be connected together by although, or notwithstanding, or some other such particle, as the Latins call adversative, 39 as if the Prophet had said, Although I have wandered about like a lost sheep, yet I have not forgotten the law of God. His meaning, I conceive, is, that he wandered, because, being chased by the force and violence of his enemies, he transported himself from place to place in great fear, in quest of retreats in which he might hide himself. We know for certain, that David was so hunted that in his exile he could nowhere find a secure place. This similitude would therefore very properly apply to him, because, although driven away and hunted after by his persecutors, he yet never turned aside from the law of God. Moreover, as the wolves pursued him everywhere, he prays God to bring him back and give him a place of safety and tranquillity, that he may at length cease from any longer wandering hither and thither, and being as a vagabond. 40 He had a very good ground for believing that he would be heard in the fact, that although provoked by manifold wrongs he yet never swerved from the fear of God — a statement which, however, ought to be referred rather to the general course of his life than to particular acts. Although when he fell into adultery he continued for a time in a state of insensibility, yet it cannot be denied that in his adversities he was restrained by a holy patience, so as to persevere in following after righteousness. 41
Defender -> Psa 119:174
Defender: Psa 119:174 - -- At the end of his long testimony, the psalmist expresses his deep longing for the completion of his "salvation." The Hebrew word, yeshua, could be ren...
At the end of his long testimony, the psalmist expresses his deep longing for the completion of his "salvation." The Hebrew word,
TSK -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143; Psa 119:144; Psa 119:145; Psa 119:146; Psa 119:147; Psa 119:148; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:167; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:174; Psa 119:175; Psa 119:176
TSK: Psa 119:130 - -- entrance : Or, ""opening;""paithach̀ the Scriptures give satisfactory light to the mind upon every subject of which they treat; and speedily comm...
entrance : Or, ""opening;""
it giveth : Psa 19:7; Pro 1:4, Pro 1:22, Pro 1:23, Pro 9:4-6; Rom 16:18, Rom 16:19; 2Ti 3:15-17
TSK: Psa 119:131 - -- opened : Psa 119:20, Psa 42:1; Isa 26:8, Isa 26:9; 1Pe 2:2
I longed : Psa 119:40, Psa 119:162, Psa 119:174; Heb 12:14
opened : Psa 119:20, Psa 42:1; Isa 26:8, Isa 26:9; 1Pe 2:2
I longed : Psa 119:40, Psa 119:162, Psa 119:174; Heb 12:14
TSK: Psa 119:132 - -- Look : Psa 119:124, Psa 25:18; Exo 4:31; 1Sa 1:11; 2Sa 16:12; Isa 63:7-9
as thou usest to do unto those : Heb. according to the custom toward those, P...
Look : Psa 119:124, Psa 25:18; Exo 4:31; 1Sa 1:11; 2Sa 16:12; Isa 63:7-9
as thou usest to do unto those : Heb. according to the custom toward those, Psa 106:4; 2Th 1:6, 2Th 1:7
TSK: Psa 119:133 - -- Order : Psa 119:116, Psa 17:5, Psa 32:8, Psa 121:3; 1Sa 2:9
let not : Psa 19:13; Rom 6:12-14, Rom 7:23, Rom 7:24
Order : Psa 119:116, Psa 17:5, Psa 32:8, Psa 121:3; 1Sa 2:9
let not : Psa 19:13; Rom 6:12-14, Rom 7:23, Rom 7:24
TSK: Psa 119:134 - -- Psa 119:122, Psa 56:1, Psa 56:2, Psa 56:13, Psa 105:43-45; Eze 11:17-20, Eze 36:24-27; Luk 1:74, Luk 1:75; Act 9:31
TSK: Psa 119:135 - -- Make : Psa 4:6, Psa 80:1, Psa 80:3, Psa 80:7, Psa 80:19; Num 6:25, Num 6:26; Job 33:26; Rev 22:4, Rev 22:5
and teach : Psa 119:12, Psa 119:26; Job 34:...
TSK: Psa 119:136 - -- Psa 119:53, Psa 119:158; 1Sa 15:11; Jer 9:1, Jer 9:18, Jer 13:17, Jer 14:17; Eze 9:4; Luk 19:41; Rom 9:2, Rom 9:3
TSK: Psa 119:137 - -- Psa 99:4, Psa 103:6, Psa 145:17; Deu 32:4; Ezr 9:15; Neh 9:33; Jer 12:1; Dan 9:7, Dan 9:14; Rom 2:5, Rom 3:5, Rom 3:6, Rom 9:14; Rev 15:3, Rev 15:4, R...
TSK: Psa 119:138 - -- testimonies : Psa 119:86, Psa 119:144, Psa 19:7-9; Deu 4:8, Deu 4:45
righteous : Heb. righteousness
faithful : Heb. faithfulness, Psa 119:75
testimonies : Psa 119:86, Psa 119:144, Psa 19:7-9; Deu 4:8, Deu 4:45
righteous : Heb. righteousness
faithful : Heb. faithfulness, Psa 119:75
TSK: Psa 119:139 - -- zeal : Psa 69:9; 1Ki 19:10, 1Ki 19:14; Joh 2:17
consumed me : or, cut me off
because : Psa 53:4; Mat 9:13, Mat 12:3-5, Mat 15:4-6, Mat 21:13, Mat 21:1...
zeal : Psa 69:9; 1Ki 19:10, 1Ki 19:14; Joh 2:17
consumed me : or, cut me off
because : Psa 53:4; Mat 9:13, Mat 12:3-5, Mat 15:4-6, Mat 21:13, Mat 21:16, Mat 21:42, Mat 22:29; Act 13:27; Act 28:23-27
TSK: Psa 119:140 - -- Thy word : Gold has need to be refined; but thy word is purity itself, reflecting the holiness of Jehovah’ s character and government, and requir...
Thy word : Gold has need to be refined; but thy word is purity itself, reflecting the holiness of Jehovah’ s character and government, and requiring and leading to purity of heart and life.
pure : Heb. tried, or refined, Psa 119:128, Psa 12:6, Psa 18:30, Psa 19:8; Pro 30:5; Rom 7:12, Rom 7:16, Rom 7:22; 1Pe 2:2; 2Pe 1:21
TSK: Psa 119:141 - -- small : Psa 22:6, Psa 40:17; Pro 15:16, Pro 16:8, Pro 19:1; Isa 53:3; Luk 6:20, Luk 9:58; 2Co 8:9; Jam 2:5
yet do : Psa 119:109, Psa 119:176; Pro 3:1
TSK: Psa 119:142 - -- Thy righteousness : Men, as Bp. Horne observes, may decree wickedness by a law; or they may change their decrees, and with them what is right to-day m...
Thy righteousness : Men, as Bp. Horne observes, may decree wickedness by a law; or they may change their decrees, and with them what is right to-day may be wrong to-morrow; but the law of God is righteousness, and it is truth, to-day and forever.
an everlasting : Psa 119:144, Psa 36:6; Isa 51:6, Isa 51:8; Dan 9:24; 2Th 1:6-10
and thy : Psa 119:151, Psa 19:9; Joh 17:17; Eph 4:21
TSK: Psa 119:143 - -- Trouble : Psa 119:107, Psa 18:4, Psa 18:5, 88:3-18, Psa 116:3, Psa 130:1; Mar 14:33, Mar 14:34
taken hold on me : Heb. found me
yet thy : Psa 119:16, ...
Trouble : Psa 119:107, Psa 18:4, Psa 18:5, 88:3-18, Psa 116:3, Psa 130:1; Mar 14:33, Mar 14:34
taken hold on me : Heb. found me
yet thy : Psa 119:16, Psa 119:47, Psa 119:77; Job 23:12; Joh 4:34
TSK: Psa 119:144 - -- righteousness : Psa 119:138, Psa 119:152; Mat 5:18; 1Pe 1:23-25
give me : Psa 119:34, Psa 119:66, Psa 119:73, Psa 119:169; 2Co 4:6; 1Jo 5:20, 1Jo 5:21...
righteousness : Psa 119:138, Psa 119:152; Mat 5:18; 1Pe 1:23-25
give me : Psa 119:34, Psa 119:66, Psa 119:73, Psa 119:169; 2Co 4:6; 1Jo 5:20, 1Jo 5:21
understanding : Pro 10:21; Isa 6:9, Isa 6:10, Isa 27:11; Jer 4:22; Dan 12:10; Hos 4:6; Mat 13:19; Joh 17:3
TSK: Psa 119:145 - -- cried : Psa 119:10, Psa 61:1, Psa 61:2, Psa 62:8, Psa 86:4, Psa 102:1 *title Psa 142:1, Psa 142:2; 1Sa 1:10, 1Sa 1:15; Jer 29:13
I will : Psa 119:44, ...
cried : Psa 119:10, Psa 61:1, Psa 61:2, Psa 62:8, Psa 86:4, Psa 102:1 *title Psa 142:1, Psa 142:2; 1Sa 1:10, 1Sa 1:15; Jer 29:13
I will : Psa 119:44, Psa 119:106, Psa 119:115
TSK: Psa 119:146 - -- and I shall keep : or, that I may keep, Psa 119:134; Jdg 10:15, Jdg 10:16; Mat 1:21; Tit 2:14, Tit 3:4-8
TSK: Psa 119:147 - -- I prevented : That is, I anticipated, or rose before, the morning dawn; and was before hand with the light itself. Psa 5:3, Psa 21:3, Psa 42:8, Psa 88...
I prevented : That is, I anticipated, or rose before, the morning dawn; and was before hand with the light itself. Psa 5:3, Psa 21:3, Psa 42:8, Psa 88:13, Psa 130:6; Isa 26:9; Mar 1:35
hoped : Psa 119:74, Psa 119:81, Psa 56:4, Psa 130:5; Heb 6:17-19
TSK: Psa 119:148 - -- eyes : Psa 119:62, Psa 63:1, Psa 63:6, Psa 139:17, Psa 139:18; Lam 2:19; Luk 6:12
the night watches : The ancient Jews divided the night into three wa...
eyes : Psa 119:62, Psa 63:1, Psa 63:6, Psa 139:17, Psa 139:18; Lam 2:19; Luk 6:12
the night watches : The ancient Jews divided the night into three watches of four hours each, beginning at six o’ clock in the evening; before the last of which, ""the day break,""or ""morning watch,""as the LXX and Vulgate read, the Psalmist was awake.
TSK: Psa 119:149 - -- Hear : Psa 5:2, Psa 5:3, Psa 55:2, Psa 64:1
according unto : Psa 51:1, Psa 69:16, Psa 109:21; Isa 63:7
quicken me : Psa 119:25, Psa 119:40, Psa 119:15...
Hear : Psa 5:2, Psa 5:3, Psa 55:2, Psa 64:1
according unto : Psa 51:1, Psa 69:16, Psa 109:21; Isa 63:7
quicken me : Psa 119:25, Psa 119:40, Psa 119:154, Psa 119:156
TSK: Psa 119:150 - -- draw nigh : Psa 22:11-13, Psa 22:16, Psa 27:2; 1Sa 23:16; 2Sa 17:16; Mat 26:46, Mat 26:47, for from, Psa 50:17; Job 21:14; Pro 1:7, Pro 1:22, Pro 28:9...
TSK: Psa 119:151 - -- near : Psa 46:1, Psa 75:1, Psa 139:2, Psa 145:18; Deu 4:7; Mat 1:23
all : Psa 119:138, Psa 119:142
near : Psa 46:1, Psa 75:1, Psa 139:2, Psa 145:18; Deu 4:7; Mat 1:23
all : Psa 119:138, Psa 119:142
TSK: Psa 119:152 - -- thy testimonies : Psa 119:144, Psa 119:160, Psa 89:34-37, Psa 111:7, Psa 111:8; Ecc 3:14; Luk 21:33
thy testimonies : Psa 119:144, Psa 119:160, Psa 89:34-37, Psa 111:7, Psa 111:8; Ecc 3:14; Luk 21:33
TSK: Psa 119:153 - -- Consider : Psa 119:159, Psa 9:13, Psa 13:3, Psa 13:4, Psa 25:19; Exo 3:7, Exo 3:8; Neh 9:32; Lam 2:20, Lam 5:1
for I : Psa 119:16, Psa 119:98, Psa 119...
Consider : Psa 119:159, Psa 9:13, Psa 13:3, Psa 13:4, Psa 25:19; Exo 3:7, Exo 3:8; Neh 9:32; Lam 2:20, Lam 5:1
for I : Psa 119:16, Psa 119:98, Psa 119:109, Psa 119:141, Psa 119:176
TSK: Psa 119:154 - -- Plead : Psa 35:1, Psa 43:1; 1Sa 24:15; Job 5:8; Pro 22:23; Jer 11:20, Jer 50:34, Jer 51:36; Mic 7:9; 1Jo 2:1
quicken : Psa 119:25, Psa 119:40
TSK: Psa 119:155 - -- Salvation : Psa 18:27; Job 5:4; Isa 46:12, Isa 57:19; Eph 2:17, Eph 2:18
for they : Psa 10:4; Job 21:14, Job 21:15; Pro 1:7; Luk 16:24; Rom 3:11
TSK: Psa 119:156 - -- Great : Heb. Many
are thy : Psa 51:1, Psa 86:5, Psa 86:13, Psa 86:15; 1Ch 21:13; Isa 55:7, Isa 63:7
quicken : Psa 119:149
TSK: Psa 119:157 - -- Many : Psa 3:1, Psa 3:2, Psa 22:12, Psa 22:16, Psa 25:19, Psa 56:2, Psa 118:10-12; Mat 24:9, Mat 26:47; Act 4:27
yet do I : Psa 119:51, Psa 119:110, P...
TSK: Psa 119:159 - -- Consider : Psa 119:97, Psa 119:153; 2Ki 20:3; Neh 5:19, Neh 13:22
quicken : Psa 119:88
Consider : Psa 119:97, Psa 119:153; 2Ki 20:3; Neh 5:19, Neh 13:22
quicken : Psa 119:88
TSK: Psa 119:160 - -- Thy word is true from the beginning : Heb. The beginning of the word is true, Psa 119:86, Psa 119:138; Pro 30:5; 2Ti 3:16
and every one : Psa 119:75, ...
Thy word is true from the beginning : Heb. The beginning of the word is true, Psa 119:86, Psa 119:138; Pro 30:5; 2Ti 3:16
and every one : Psa 119:75, Psa 119:142, Psa 119:144, Psa 119:152; Ecc 3:14; Mat 5:18
TSK: Psa 119:161 - -- Princes : Psa 119:23, Psa 119:157; 1Sa 21:15, 1Sa 24:9-15, 1Sa 26:18; Joh 15:25
my heart : Psa 4:4; Gen 39:9, Gen 42:18; 2Ki 22:19; Neh 5:15; Job 31:2...
Princes : Psa 119:23, Psa 119:157; 1Sa 21:15, 1Sa 24:9-15, 1Sa 26:18; Joh 15:25
my heart : Psa 4:4; Gen 39:9, Gen 42:18; 2Ki 22:19; Neh 5:15; Job 31:23; Isa 66:2; Jer 36:23-25
TSK: Psa 119:162 - -- rejoice : Psa 119:72, Psa 119:111; Jer 15:16
as one : 1Sa 30:16; Pro 16:19; Isa 9:3
rejoice : Psa 119:72, Psa 119:111; Jer 15:16
TSK: Psa 119:163 - -- hate : Psa 119:29, Psa 119:113, Psa 119:128, Psa 101:7; Pro 6:16-19, Pro 30:8; Amo 5:15; Rom 12:9; Eph 4:25; Rev 22:15
hate : Psa 119:29, Psa 119:113, Psa 119:128, Psa 101:7; Pro 6:16-19, Pro 30:8; Amo 5:15; Rom 12:9; Eph 4:25; Rev 22:15
TSK: Psa 119:164 - -- Seven times : That is, probably many times, or frequently, as the term seven frequently denotes; but Rabbi Solomon says that this is to be understood ...
Seven times : That is, probably many times, or frequently, as the term seven frequently denotes; but Rabbi Solomon says that this is to be understood literally; for they praised God twice in the morning before reading the decalogue, and once after; twice in the evening before the same reading, and twice after; making in the whole seven times. Psa 119:62, Psa 55:17
TSK: Psa 119:165 - -- Great : Pro 3:1, Pro 3:2, Pro 3:17; Isa 32:17, Isa 57:21; Joh 14:27; Gal 5:22, Gal 5:23, Gal 6:15, Gal 6:16; Phi 4:7
nothing shall offend them : Heb. ...
TSK: Psa 119:166 - -- Lord : Psa 119:81, Psa 119:174, Psa 130:5-7; Gen 49:18
and done : Psa 4:5, Psa 24:3-5, Psa 50:23; Joh 7:17; 1Jo 2:3, 1Jo 2:4
Lord : Psa 119:81, Psa 119:174, Psa 130:5-7; Gen 49:18
and done : Psa 4:5, Psa 24:3-5, Psa 50:23; Joh 7:17; 1Jo 2:3, 1Jo 2:4
TSK: Psa 119:167 - -- soul : Psa 119:6-8, Psa 119:97, Psa 119:111, Psa 119:159; Joh 14:21-24, Joh 15:9, Joh 15:10; Heb 10:16
and I love : Psa 40:8; Rom 7:22
soul : Psa 119:6-8, Psa 119:97, Psa 119:111, Psa 119:159; Joh 14:21-24, Joh 15:9, Joh 15:10; Heb 10:16
TSK: Psa 119:168 - -- for all my : Psa 44:20, Psa 44:21, Psa 98:8, Psa 139:3; Job 34:21; Pro 5:21; Jer 23:24; Heb 4:13; Rev 2:23
TSK: Psa 119:169 - -- Let my cry : Psa 119:145, Psa 18:6; 2Ch 30:27
give me : Psa 119:144; 1Ch 22:12; 2Ch 1:10; Pro 2:3-5; Dan 2:21; Jam 1:5
Let my cry : Psa 119:145, Psa 18:6; 2Ch 30:27
give me : Psa 119:144; 1Ch 22:12; 2Ch 1:10; Pro 2:3-5; Dan 2:21; Jam 1:5
TSK: Psa 119:171 - -- my lips : etc. Or, more literally, and accordant with the context. ""My lips shall pour forth (tabbanah ) praise; for (kee ) thou hast taught me ...
TSK: Psa 119:172 - -- tongue : Psa 119:13, Psa 119:46, Psa 37:30, Psa 40:9, Psa 40:10, Psa 78:4; Deu 6:7; Mat 12:34, Mat 12:35; Eph 4:29; Col 4:6
for all thy : Psa 119:86, ...
tongue : Psa 119:13, Psa 119:46, Psa 37:30, Psa 40:9, Psa 40:10, Psa 78:4; Deu 6:7; Mat 12:34, Mat 12:35; Eph 4:29; Col 4:6
for all thy : Psa 119:86, Psa 119:138, Psa 119:142; Rom 7:12, Rom 7:14
TSK: Psa 119:173 - -- Let : Psa 119:94, Psa 119:117; Isa 41:10-14; Mar 9:24; 2Co 12:9; Eph 6:10-20; Phi 4:13
for : Psa 119:30, Psa 119:35, Psa 119:40, Psa 119:111; Deu 30:1...
Let : Psa 119:94, Psa 119:117; Isa 41:10-14; Mar 9:24; 2Co 12:9; Eph 6:10-20; Phi 4:13
for : Psa 119:30, Psa 119:35, Psa 119:40, Psa 119:111; Deu 30:19; Jos 24:15, Jos 24:22; 1Ki 3:11, 1Ki 3:12; Pro 1:29; Luk 10:42
TSK: Psa 119:174 - -- longed : Psa 119:81, Psa 119:166; Gen 49:18; 2Sa 23:5; Pro 13:12; Son 5:8; Rom 7:22-25, Rom 8:23-25; Phi 1:23
and thy law : Psa 119:16, Psa 119:24, Ps...
longed : Psa 119:81, Psa 119:166; Gen 49:18; 2Sa 23:5; Pro 13:12; Son 5:8; Rom 7:22-25, Rom 8:23-25; Phi 1:23
and thy law : Psa 119:16, Psa 119:24, Psa 119:47, Psa 119:77, Psa 119:111, Psa 119:162, Psa 119:167, Psa 1:2
TSK: Psa 119:175 - -- Let my : Psa 9:13, Psa 9:14, Psa 30:9, Psa 51:14, Psa 51:15, Psa 118:18, Psa 118:19; Isa 38:19
and let thy : Psa 119:75; Isa 26:8, Isa 26:9; Rom 8:28;...
Let my : Psa 9:13, Psa 9:14, Psa 30:9, Psa 51:14, Psa 51:15, Psa 118:18, Psa 118:19; Isa 38:19
and let thy : Psa 119:75; Isa 26:8, Isa 26:9; Rom 8:28; 1Co 11:31, 1Co 11:32; 2Co 4:17
TSK: Psa 119:176 - -- gone astray : Isa 53:6; Eze 34:6, Eze 34:16; Mat 10:6, Mat 15:24, Mat 18:12, Mat 18:13; Luk 15:4-7; Joh 10:16; 1Pe 2:25
seek : Son 1:4; Jer 31:18; Luk...
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143; Psa 119:144; Psa 119:145; Psa 119:146; Psa 119:147; Psa 119:148; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:167; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:174; Psa 119:175; Psa 119:176
Barnes: Psa 119:130 - -- The entrance of thy words giveth light - The Septuagint translates this, "the manifestation (or declaration) - ἡ δήλωσις hē ...
The entrance of thy words giveth light - The Septuagint translates this, "the manifestation (or declaration) -
It giveth understanding unto the simple - The word rendered "simple"literally means "those who are open to persuasion,"or who are easily enticed or seduced. Then it refers to the credulous, Pro 14:15, and then to the "inexperienced."See Psa 19:7, note; Psa 116:6, note.
Barnes: Psa 119:131 - -- I opened my mouth and panted - All this is the language of deep emotion. We breathe hard under the influence of such emotion; we open the mouth...
I opened my mouth and panted - All this is the language of deep emotion. We breathe hard under the influence of such emotion; we open the mouth wide, and pant, as the ordinary passage for the air through the nostrils is not sufficient to meet the needs of the lungs in their increased action. The idea is, that his heart was full; that he had such an intense desire as to produce deep and rapid breathing; that he was like one who was exhausted, and who "panted"for breath. Compare the notes at Psa 42:1.
For I longed for thy commandments - The word here rendered "longed"occurs nowhere else. It means to desire earnestly. See the notes at Psa 119:20.
Barnes: Psa 119:132 - -- Look thou upon me - Turn not away from me. Regard me with thy favor. And be merciful unto me, as thou usest to do unto those that love thy...
Look thou upon me - Turn not away from me. Regard me with thy favor.
And be merciful unto me, as thou usest to do unto those that love thy name - Margin, "According to the custom toward those,"etc. The Hebrew word is "judgment:""according to the judgment to the lovers of thy name."The word seems here to be used in the sense of "right;"of what is due; or, of what is usually determined: that is, as God usually determines, judges, acts toward those who love him. The idea is, Treat me according to the rules which regulate the treatment of thy people. Let me be regarded as one of them, and be dealt with accordingly. On the sentiment in this passage, see the notes at Psa 106:4.
Barnes: Psa 119:133 - -- Order my steps in thy word - My goings, or, my conduct and life - by thy word; according to thy requirements. Let me be wholly obedient to thy ...
Order my steps in thy word - My goings, or, my conduct and life - by thy word; according to thy requirements. Let me be wholly obedient to thy will.
And let not any iniquity have dominion over me - See the notes at Psa 19:13. The prayer is, that no form of sin, that no wicked passion or propensity, might be allowed to rule over him. He who is willing that any one sin should rule in his heart, though he should be free from all other forms of sin, cannot be a pious man. See the notes at Jam 2:10.
Barnes: Psa 119:134 - -- Deliver me from the oppression of man - From constraint on the part of man, so that I may be free to act as I please. Give me true religious li...
Deliver me from the oppression of man - From constraint on the part of man, so that I may be free to act as I please. Give me true religious liberty, and let me not be under any compulsion or constraint. The word rendered "deliver"is that which is usually rendered "redeem."It is used here in the large sense of deliverance; and the prayer is an expression of what the true friends of religion have always sought, desired, and demanded - "freedom"of opinion - the richest blessing which man can enjoy.
So will I keep thy precepts - My heart inclines to that; I desire it; and, if suffered to act without constraint, I will do it. As it is the purpose and the wish of my soul, I pray that all hindrances to the free exercise of my religion may be removed. How often has this prayer been offered in times of persecution! By how many million of the dwellers on the earth might it even now be offered! What a blessing it is to those who are free from oppressive laws, that they are permitted to carry out the wishes of their hearts, and to worship God according to the dictates of their conscience, with none to molest them or make them afraid.
Barnes: Psa 119:135 - -- Make thy face to shine upon thy servant - Hebrew, "Let thy face give light to thy servant."See the notes at Psa 4:6. And teach me thy stat...
Make thy face to shine upon thy servant - Hebrew, "Let thy face give light to thy servant."See the notes at Psa 4:6.
And teach me thy statutes - See the notes at Psa 119:12.
Barnes: Psa 119:136 - -- Rivers of waters run down mine eyes - My heart is sad, and my eyes pour forth floods of tears. It is not a gentle weeping, but my eyes are like...
Rivers of waters run down mine eyes - My heart is sad, and my eyes pour forth floods of tears. It is not a gentle weeping, but my eyes are like a fountain which pours out full-flowing streams. See Jer 9:1. "Oh that my head were waters, and mine eyes a fountain of tears,"etc. Compare Jer 14:17; Lam 1:16; Lam 2:18.
Because they keep not thy law - On account of the sins, the follies, the stupidity, and the transgressions of people. So the Saviour wept over Jerusalem Luk 19:41; and so the apostle said that he had "great heaviness and continual sorrow"in his heart, on account of his "brethren,"his "kinsmen according to the flesh."Rom 9:2-3. Such a feeling is right. There is nothing for which we should be excited to deeper emotion in respect to our fellow-men than for the fact that they are violators of the law of God, and exposed to its fearful penalty. There is nothing which more certainly indicates true piety in the soul than such deep compassion for people as sinners, or because they are sinners. There is nothing which is more certainly connected with a work of grace in a community, or revival of true religion, than when such a feeling pervades a church. Then Christians will pray; then they will labor to save sinners; then they will feel their dependence on God; and then the Spirit of God will descend and bless the efforts put forth for the salvation of people. It may be added, nothing is more remarkable than that pious people ordinarily feel so little on account of the danger of their friends and fellow-sinners - that the occasions are so rare on which they imitate the example of the psalmist and of the Saviour in weeping over the condition of a perishing world!
Barnes: Psa 119:137 - -- Righteous art thou, O Lord ... - This commences a new division of the psalm, indicated by the Hebrew letter Tsaddiy ( צ ts ) - correspon...
Righteous art thou, O Lord ... - This commences a new division of the psalm, indicated by the Hebrew letter Tsaddiy (
Barnes: Psa 119:138 - -- Thy testimonies that thou hast commanded - Thy law, considered as a testimony as to what is right and best. Are righteous and very faithfu...
Thy testimonies that thou hast commanded - Thy law, considered as a testimony as to what is right and best.
Are righteous and very faithful - Margin, as in Hebrew, "righteousness and faithfulness."They are "so"righteous, and so deserving of confidence - so certain to be accomplished, and so worthy to be trusted in - that they may be spoken of as "righteousness"and "fidelity"of the most perfect kind; the very essence of that which is right.
Barnes: Psa 119:139 - -- My zeal hath consumed me - Margin, "cut me off."The word which is here translated "consumed"is rendered "cut off"in Lam 3:53; Job 23:17; Psa 54...
My zeal hath consumed me - Margin, "cut me off."The word which is here translated "consumed"is rendered "cut off"in Lam 3:53; Job 23:17; Psa 54:5; Psa 88:16; Psa 94:23; Psa 101:5; Psa 143:12; "vanish,"Job 6:17; "destroyed,"Psa 73:27; 2Sa 22:41; Psa 18:40; Psa 101:8; Psa 69:4. It means here, that he pined away; that his strength was exhausted; that he was sinking under the efforts which he had put forth as expressive of his deep interest in the cause of God and of truth. On the sentiment here expressed, see the notes at Psa 69:9.
Because mine enemies have forgotten thy words - Thy law; thy commands. It was not because they were his foes - not because he was endeavoring to destroy them, or to take vengeance on them - but because they were unmindful of God, and of the claims of his law. It is a great triumph which religion gains over a man’ s soul, when, in looking on the conduct of persecutors, calumniators, and slanderers - of those who are constantly doing us wrong - we are more grieved because they violate the law of God than because they injure us; when our solicitude is turned from ourselves, and terminates on our regard for the honor of God and his law. Yet that is the nature of true religion; and that we should be able to find in ourselves in such circumstances. A man should doubt the evidence of his personal religion, if all his feelings terminate on the wrong done to himself by the wicked conduct of others; if he has no feeling of solicitude because the law of God has been violated, and God has been dishonored. Compare the notes at Psa 119:136.
Barnes: Psa 119:140 - -- Thy word is very pure - Margin, "tried or refined."See the word explained in the notes at Psa 18:30. Therefore thy servant loveth it - Th...
Thy word is very pure - Margin, "tried or refined."See the word explained in the notes at Psa 18:30.
Therefore thy servant loveth it - Therefore I love it. I love it because it is pure, holy, true; not merely because it will save me. Apart from all reference to myself. I love thy truth as truth; I love purity as purity; I love law as law; I love holiness as holiness. This is true religion.
Barnes: Psa 119:141 - -- I am small and despised - The word here rendered "small"may mean "small"in respect to number - that is, "few,"Mic 5:2; Isa 60:22; or in respect...
I am small and despised - The word here rendered "small"may mean "small"in respect to number - that is, "few,"Mic 5:2; Isa 60:22; or in respect to age - "young,"Gen 19:31; or in respect to dignity - "low;"least in rank or esteem. The language here may be applied to the church as comparatively few; to one who is young; or to one in humble life. Either of these may be a reason why one is regarded as of little consequence, or may be subject to reproach and ridicule. It is not possible to determine in which of these senses the word is used here, or in which sense it was applicable to the psalmist. The word "despised"means treated as unworthy of notice; passed by; looked upon with contempt. This might be on account of age, or poverty, or ignorance, or humble rank: or it might be simply on account of his religion, for the friends of God have been, and often are, despised simply because they are religious. The Saviour was despised by people; the apostles were; the most excellent of the earth in all ages have been. Compare Heb 11:36-38; 1Co 4:13.
Yet do not I forget thy precepts - I am not ashamed of them. I am not deterred from keeping them, and from avowing my purpose to obey them, because I am despised for it. This is often one of the severest tests of religion, and to be faithful in such circumstances is one of the clearest proofs of true attachment to God. There are few things which we are less able to bear than contempt, and one of the best evidences of attachment to principle is when we adhere to what we regard as right and true, though we are despised for it by the frivolous, the worldly, the rich - by those who claim to be "wise."He who can bear contempt on account of his opinions, can usually bear anything.
Barnes: Psa 119:142 - -- Thy righteousness is an everlasting righteousness - It never changes. The principles of thy law, of thy government, and of thy method of saving...
Thy righteousness is an everlasting righteousness - It never changes. The principles of thy law, of thy government, and of thy method of saving people, are the same under all dispensations, in every land, in all worlds; and they will remain the same forever. Human governments change. Old dynasties pass away. New laws are enacted under new administrations. Customs change. Opinions change. People change. The world changes. But as God himself never changes, so it is with his law. That law is founded on eternal truth, and can never change.
And thy law is the truth - It is founded on "truth;"on the reality of things. It is so essentially founded on truth, it springs so certainly out of truth, or out of the reality of things, that it may be said to be the truth itself. He who understands the law of God understands what truth is, for it is the expression and the exponent of that which is true.
Barnes: Psa 119:143 - -- Trouble and anguish - The word rendered "trouble"means affliction of any kind; the word rendered "anguish"would probably express that which res...
Trouble and anguish - The word rendered "trouble"means affliction of any kind; the word rendered "anguish"would probably express that which results from being pressed, compressed, straitened. It properly refers to a situation where there is no room to move, and where we are pent up in a narrow place. The two words denote deep affliction.
Have taken hold on me - Margin, as in Hebrew, "found me."That is, they were in pursuit of me, and have at last apprehended me. Trouble, anguish, death, are in pursuit of us all our lives, and are never very far in the rear of us. Often, when we least expect them, they come suddenly up to us, and make us their victims.
Yet thy commandments are my delights - Notwithstanding this trouble, and in this trouble - no matter what comes - I have the same unfailing source of comfort, the truth of God; and notwithstanding what may occur, I still make God and his law the source of my happiness. See the notes at Psa 119:24.
Barnes: Psa 119:144 - -- The righteousness of thy testimonies - The principles of righteousness on which they are founded. Those testimonies - those laws - are not arbi...
The righteousness of thy testimonies - The principles of righteousness on which they are founded. Those testimonies - those laws - are not arbitrary, or the mere expressions of will. They are founded on right and justice as seen by God, and his laws are his testimony as to what truth and justice are.
Is everlasting - See the notes at Psa 119:142.
Give me understanding, and I shall live - Give me a right view of thy law, and thy truth, and I shall have real life. See the notes at Psa 119:34.
Barnes: Psa 119:145 - -- I cried with my whole heart ... - This commences a new division of the psalm, indicated by the Hebrew letter Koph ( ק q ), answering to ...
I cried with my whole heart ... - This commences a new division of the psalm, indicated by the Hebrew letter Koph (
I will keep thy statutes - It is my purpose and desire to keep thy law perfectly.
Barnes: Psa 119:146 - -- I cried unto thee - I called upon thee in trouble. Save me, and I shall keep thy testimonies - Margin, "That I may keep."The correct rend...
I cried unto thee - I called upon thee in trouble.
Save me, and I shall keep thy testimonies - Margin, "That I may keep."The correct rendering is, "I will keep."The idea is, that if God would interpose and save him, he "would"henceforward faithfully keep the law of God: It is one of the designs of affliction to lead people to make such vows as this. They are commonly made on beds of sickness, alike by the religious and the irreligious; the saint and the sinner. How often, alas, are they forgotten even by the friends of God! How seldom are they remembered at all by the sinner when he is raised up from the verge of the grave, and restored again to health!
Barnes: Psa 119:147 - -- I prevented the dawning of the morning, and cried - I anticipated it; I rose up to pray before the morning dawned. On the word "prevent,"see th...
I prevented the dawning of the morning, and cried - I anticipated it; I rose up to pray before the morning dawned. On the word "prevent,"see the notes at 1Th 4:15; notes at Psa 21:3; notes at Psa 59:10; notes at Psa 79:8. The meaning here is, that he rose up before the dawn, to pray. Thus the Saviour did, Mar 1:35.
(a) It is proper thus to pray, for our earliest thoughts should be those of devotion; our earliest acts should be in acknowledgment of God.
(b) Such a time is eminently favorable to devotion. Calm, still, quiet; before the thoughts are engaged in the world, and before the cares of life press upon us when the thoughts are clear, and the mind tranquil, the soul is in the best state for devotion.
© All people, if they will, can secure this time, before the "dawning of the morning,"to pray. Compare Psa 5:3, note; Psa 88:13, note; see also Psa 130:6. The word rendered "dawning of the morning,"is from a verb which means to blow; to blow gently; and is usually applied to the evening, when the breezes blow gently. It may be applied, however, as it clearly is here, also to the morning.
I hoped in thy word - I prayed because I had hope in thy word; I exercised hope in thy word then. Alone with thee in the morning, I found consolation by trusting in thy gracious promises.
Barnes: Psa 119:148 - -- Mine eyes prevent the night watches - Luther renders this, "I wake up early."The Hebrew word means a "watch"- a part of the night, so called fr...
Mine eyes prevent the night watches - Luther renders this, "I wake up early."The Hebrew word means a "watch"- a part of the night, so called from military watches, or a dividing of the night to "keep guard."See the notes at Psa 90:4. The idea of the psalmist here is, that he anticipated these regular divisions of the night in order that he might engage in devotion. Instead of waiting for their return, he arose for prayer before they recurred - so much did his heart delight in the service of God. The language would seem to be that of one who was accustomed to pray in these successive "watches"of the night - the early, the middle, and the dawn. This may illustrate what occurs in the life of all who love God. They will have regular seasons of devotion, but they will often anticipate those seasons. They will be in a state of mind which prompts them to pray; when nothing will meet their state of mind but prayer; and when they cannot wait for the regular and ordinary season of devotion - like a hungry man who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, "mine eyes prevent,"is that he awoke before the usual time for devotion.
That I might meditate in thy word - See the notes at Psa 1:2.
Barnes: Psa 119:149 - -- Hear my voice, according unto thy loving-kindness - According to thy mercy; thy goodness. Let that be the rule in answering me; not my deserts,...
Hear my voice, according unto thy loving-kindness - According to thy mercy; thy goodness. Let that be the rule in answering me; not my deserts, or even the fervour of my prayers. We can desire no better rule in answer to our prayers.
O Lord, quicken me - Give me life; cause me truly to live. See the notes at Psa 119:40.
According to thy judgment - Thy law as a rule of judgment; thy revealed truth, with all its gracious promises.
Barnes: Psa 119:150 - -- They draw nigh - They follow me; they press hard upon me. That follow after mischief - That seek to do me wrong. They are far from t...
They draw nigh - They follow me; they press hard upon me.
That follow after mischief - That seek to do me wrong.
They are far from thy law - They yield no obedience to it; they are not influenced by it in their conduct toward me.
Barnes: Psa 119:151 - -- Thou art near, O Lord - God was present with him; he was ready to hear his cry; he was at hand to save him. Compare Psa 145:18. The psalmist ha...
Thou art near, O Lord - God was present with him; he was ready to hear his cry; he was at hand to save him. Compare Psa 145:18. The psalmist had the assurance, springing from deep feeling, and the conscious presence of God, which the people of God often have, that God is very near to them; that he is ready to hear them; that their prayers are answered; that they are in the presence of a heavenly Friend. Such are among the precious experiences of the life of a religious man.
And all thy commandments are truth - All that thou hast ordained; all that thou hast promised. The psalmist felt this. He was experiencing the truth of what God had assured him of. Not a doubt came into his mind - for God was near him. This conviction that God is "near"us - this manifestation of God to the soul as a present God - is one of the most certain assurances to our own minds of the truth of religion, and of our acceptance with him.
Barnes: Psa 119:152 - -- Concerning thy testimonies - In regard to all that thou hast testified to as true and best. Every command of God is in fact a testimony of his ...
Concerning thy testimonies - In regard to all that thou hast testified to as true and best. Every command of God is in fact a testimony of his as to what is right; every promise is a testimony of his own purpose in regard to mankind.
I have known of old - The word used here is a noun, and means properly, "the front,"what is "before;"then, the East; then, what pertains to olden time or ancient days - "before"the present. The meaning here is, that he had known this "before"what had now occurred; it was not a new thing - a new experience. It was deeply impressed on his mind as the result of all his reflection and observation.
That thou hast founded them for ever - " From"eternity, and "for"eternity. They were laid in the eternity past; they will continue in the eternity to come. They are based on eternal principles of right; they will never be changed. Such a conviction will do much to keep the soul steady and firm in the trials and uncertainties of life. Whatever may change, God’ s law does not change; whatever is new, that is not new; whatever will vanish away, that will remain.
Barnes: Psa 119:153 - -- Consider mine affliction ... - This commences a new division of the psalm, indicated by the Hebrew letter Resh ( ר r ), corresponding to...
Consider mine affliction ... - This commences a new division of the psalm, indicated by the Hebrew letter Resh (
For I do not forget thy law - I endeavor to be obedient, submissive, patient. As a suffering child of thine, I come to thee, and beseech thee to interpose and save me.
Barnes: Psa 119:154 - -- Plead my cause ... - Undertake my cause, as an advocate does. See the notes at Psa 35:1. Quicken me ... - Give me life. See the notes at ...
Plead my cause ... - Undertake my cause, as an advocate does. See the notes at Psa 35:1.
Quicken me ... - Give me life. See the notes at Psa 119:25.
Barnes: Psa 119:155 - -- Salvation is far from the wicked - That is, (a) in their present course: they are very far from being safe, or from having a prospect of salvat...
Salvation is far from the wicked - That is,
(a) in their present course: they are very far from being safe, or from having a prospect of salvation;
(b) they are constantly going farther and farther off - making their salvation less probable - not going toward heaven, but from it.
© Destruction is very near to them, and they are constantly making it nearer and nearer.
(d) In their present course it may be said that salvation is far - is infinitely remote - from them, so that they can never come to it.
(e) If they would be saved, they must change their course altogether, and go "toward"salvation and not from it.
For they seek not thy statutes - They do not regard thy law; they do not make it a principle to obey thy commandments.
Barnes: Psa 119:156 - -- Great are thy tender mercies, O Lord - They are many, or multiplied. The word rendered "tender mercies"is the same which occurs in Psa 40:11; P...
Barnes: Psa 119:157 - -- Many are my persecutors and mine enemies - The thought here turns on the number of his enemies, and on the effect which numbers might have in t...
Many are my persecutors and mine enemies - The thought here turns on the number of his enemies, and on the effect which numbers might have in turning one from the way of truth. We might meet one such enemy, and overcome him; we might resist the influence of one in endeavoring to turn us away from the truth, but the danger of falling is much increased when numbers are combined in persecuting us, or in seeking to turn us away from our religion - when it becomes unpopular to be a professed friend of God.
Yet do I not decline from thy testimonies - I still adhere to thee; I still maintain my integrity, notwithstanding all this. See the notes at Psa 119:51.
Barnes: Psa 119:158 - -- I beheld the transgressors - Those who wronged me; those who violated the law of God. And was grieved - Or, "sickened."The word used here...
I beheld the transgressors - Those who wronged me; those who violated the law of God.
And was grieved - Or, "sickened."The word used here means commonly to loathe, to nauseate, to sicken. Eze 16:47; Psa 95:10. I was made sad, sorry, sick at heart. I did not look on them with anger; I did not desire to take revenge upon them; I did not return evil for evil. My heart was sad that people would do wrong; that they would expose themselves to such danger. See the notes at Psa 119:136.
Because they kept not thy word - Because they violated thy law; because they were sinners.
Barnes: Psa 119:159 - -- Consider how I love thy precepts - Search me. Behold the evidence of my attachment to thy law. This is the confident appeal of one who was cons...
Consider how I love thy precepts - Search me. Behold the evidence of my attachment to thy law. This is the confident appeal of one who was conscious that he was truly attached to God; that he really loved his law. It is similar to the appeal of Peter to the Saviour Joh 21:17, "Lord, thou knowest all things; thou knowest that I love thee."A man who truly loves God may make this appeal without impropriety. He may be so confident - so certain - that he has true love for the character of God, that he may make a solemn appeal to him on the subject - as he might appeal to a friend, to his wife, to his son, to his daughter, with the utmost confidence that he loved them. A man "ought"to have such love for "them,"that he could affirm this without hesitation or doubt; a man "ought"to have such love for God, that he could affirm this with equal confidence and propriety.
Quicken me ... - See the notes at Psa 119:25.
Barnes: Psa 119:160 - -- Thy word is true from the beginning - literally, "The head of thy word is truth."Probably the meaning is, that the "principles"of God’ s w...
Thy word is true from the beginning - literally, "The head of thy word is truth."Probably the meaning is, that the "principles"of God’ s word were truth, or were based on truth. The main thing - that on which all relied - was truth, absolute truth. It was not "made"truth by the mere will of God, but it was "founded on"essential truth. Compare Psa 119:142, note; Psa 119:144, note. Margin, "The beginning of thy word is true."Its origin is truth; its foundation is truth; its essential nature is truth. See Psa 19:9.
And every one of thy righteous judgments endureth for ever - Since any one of thy laws is as certainly founded in truth as any other, it must be that all alike are eternal and unchanging. It must be so with all the essential principles of morality. Mere regulations in regard to rites and ceremonies may be altered, as local and municipal laws among men may be; but essential principles of justice cannot be. A civil corporation - the government of a city or borough - may change its regulations about streets, and culverts, and taxes; but they can never enact laws authorizing murder or theft; nor can they alter the essential nature of honesty and dishonesty; of truth and falsehood.
Barnes: Psa 119:161 - -- Princes have persecuted me without a cause - This commences a new division of the psalm, indicated by the Hebrew letter Schin ( שׂ ś ...
Princes have persecuted me without a cause - This commences a new division of the psalm, indicated by the Hebrew letter Schin (
But my heart standeth in awe of thy word - I still reverence thy word. I am not deterred from keeping thy law by any threats or intimidations. This is in accordance with the uniform statements in the psalm, that nothing deterred him from manifesting his adherence to the law of God.
Barnes: Psa 119:162 - -- I rejoice at thy word, as one that findeth great spoil - Plunder in a camp; prey; booty: as the hunter or the warrior, when he lights on great ...
I rejoice at thy word, as one that findeth great spoil - Plunder in a camp; prey; booty: as the hunter or the warrior, when he lights on great and unexpected success.
Barnes: Psa 119:163 - -- I hate and abhor lying - The mention of lying here particularly seems to have been suggested by the necessity, from the structure of the psalm,...
I hate and abhor lying - The mention of lying here particularly seems to have been suggested by the necessity, from the structure of the psalm, of finding some word at the beginning of the verse which commenced with the letter Schin. At the same time, it is an illustration of the nature of piety, and doubtless there had been numerous occasions in the life of the psalmist when he had seen and experienced the effects of falsehood. This sin, therefore, might occur to him as readily as any other. It is unnecessary to say that religion "forbids"this sin in all its forms.
But thy law do I love - Particularly here the law which forbids lying. The psalmist was conscious, as every good man must be, that he truly loved that pure law which forbids falsehood in all its forms.
Barnes: Psa 119:164 - -- Seven times a day - The word seven may be used here, as it is often in the Scriptures, indefinitely to denote many, or often. There is, however...
Seven times a day - The word seven may be used here, as it is often in the Scriptures, indefinitely to denote many, or often. There is, however, nothing which makes it necessary to understand it in this sense. The number of times in which it is proper and profitable to engage in secret or public devotion is nowhere specified in the Scriptures, but it is left, under a general direction, to be determined by each one as he shall find it desirable and convenient; as his feelings or his circumstances shall suggest. On another occasion Psa 55:17 David mentions that he prayed "evening, and morning, and at noon;"at other times, perhaps, he might have found it in accordance with his feelings, or with his circumstances, to engage in devotion seven times in a day. There are circumstances in the lives of all good men when they are prompted to do this: times of trouble, of sickness, of bereavement, of danger, or of religious interest. There are states of mind which prompt to this, and when secret devotion becomes frequent, and almost constant; when nothing will satisfy the mind but prayer. No one would be injured by making it a rule, unless unavoidably prevented, to engage seven times each day in secret prayer, though, at the same time, no one could maintain that this is required as a rule by the Scriptures. The times, the circumstances, the manner, the place of secret devotion are wisely and properly left to each individual to be determined by himself. Religion is essentially voluntary, and the times of secret devotion must be voluntary, and therefore a man can easily determine, by his own secret devotions, whether he has any special interest at any particular time in religion, or whether he has any religion at all.
Do I praise thee - Do I engage in devotion.
Because of thy righteous judgments - Thy law, considered as righteous. I love that law, as such, and I praise thee for it.
Barnes: Psa 119:165 - -- Great peace have they - See the notes at Isa 26:3; compare the notes at Phi 4:6-7. They have great calmness of mind. They are not troubled and ...
Great peace have they - See the notes at Isa 26:3; compare the notes at Phi 4:6-7. They have great calmness of mind. They are not troubled and anxious. They believe and feel that all things are well-ordered by thee, and will be conducted to the best result. They, therefore, calmly leave all with thee. As a matter of fact, the friends of God have peace and calmness in their minds, even amidst the troubles, the disappointments, and the reverses of life. The love of God is the best - the only - way to secure permanent peace in the soul.
Which love thy law - It is the love of law, and the belief that the law of God is in accordance with justice, that gives peace to their minds. God’ s government is a government of law, and therefore it is loved.
And nothing shall offend them - Margin, "They shall have no stumbling-block.""Hebrew, "And to them no stumbling,"or stumbling-block. See the notes at Mat 5:29-30; notes at Mat 18:6; notes at Mat 16:23; notes at 1Pe 2:8; notes at Jam 2:10. The meaning here is, that they would not fall into sin; they would be kept safe; they would be preserved from the power of temptation. The meaning is not, as it would seem to be in our version, that nothing would pain, grieve, or irritate them; but, as above, that as long as they were obedient to the law, and disposed to obey it, they would be safe from the power of temptation.
Barnes: Psa 119:166 - -- Lord, I have hoped for thy salvation - As a prevailing habit or principle in my life. I have looked to thee for deliverance in the time of dang...
Lord, I have hoped for thy salvation - As a prevailing habit or principle in my life. I have looked to thee for deliverance in the time of danger; I have looked to thee for salvation in the world to come.
And done thy commandments - That is, habitually. This is not, necessarily, a claim to absolute perfection.
Barnes: Psa 119:167 - -- My soul hath kept thy testimonies, and I love them exeeedingly - I am conscious of loving them; I feel an inward assurance that I do love them.
My soul hath kept thy testimonies, and I love them exeeedingly - I am conscious of loving them; I feel an inward assurance that I do love them.
Barnes: Psa 119:168 - -- I have kept thy precepts and thy testimonies - This is an appeal which is several times made in the psalm; not with boasting, but as indicating...
I have kept thy precepts and thy testimonies - This is an appeal which is several times made in the psalm; not with boasting, but as indicating the tenor and purpose of his life. Every man ought to be able to make such an appeal.
For all my ways are before thee - Thou hast seen my manner of life, and I may appeal to thee in proof that I have thus kept thy law. No one can lay claim to entire perfection, but there is many a man who, while conscious of much imperfection, and many shortcomings, can appeal to God for the truth of the statement that his great aim of life has been to keep his commandments.
Barnes: Psa 119:169 - -- Let my cry come near before thee, O Lord - This commences a new division of the psalm, indicated by the last letter of the Hebrew alphabet, the...
Let my cry come near before thee, O Lord - This commences a new division of the psalm, indicated by the last letter of the Hebrew alphabet, the letter Tau (
Give me understanding according to thy word - According to the promises of thy word; or, give me the same views of truth which are set forth in thy word. This prayer had been several times offered before, and it shows how earnest was his desire to know the truth. See Psa 119:34, Psa 119:73,Psa 119:144.
Barnes: Psa 119:170 - -- Let my supplication come before thee - The word here rendered "supplication"properly means "favor, mercy, pity,"Jos 11:20; Ezr 9:8; then, that ...
Let my supplication come before thee - The word here rendered "supplication"properly means "favor, mercy, pity,"Jos 11:20; Ezr 9:8; then, that by which favor or mercy is sought - prayer or petition, Psa 6:9; Psa 55:1.
Deliver me according to thy word - From my enemies, my sins, my dangers. According to thy promises; according to the arrangements in thy word.
Barnes: Psa 119:171 - -- My lips shall utter praise, when thou hast taught me thy statutes - The sentiment here is the same as in Psa 119:7. The language is varied, but...
My lips shall utter praise, when thou hast taught me thy statutes - The sentiment here is the same as in Psa 119:7. The language is varied, but the meaning here, as in that verse, is, I will praise thee in proportion as I learn thy precepts or thy law. The more I learn of thy will, the more I will praise thee. I shall see more for which to offer praise and adoration, and I shall be more and more inclined to praise and adore time. Each new degree of knowledge will excite a corresponding desire to praise thee. This will be true of all who love God, while this life lasts, and forever. The ever-increasing knowledge of God will excite ever-increasing praise; and as God is infinite and eternal, it follows that the increase of knowledge and of happiness, in those who are saved, will be eternal. These things will go hand in hand forever and ever.
Barnes: Psa 119:172 - -- My tongue shall speak of thy word - It shall speak of it in the language of praise; it shall speak of it in making it known to others. For...
My tongue shall speak of thy word - It shall speak of it in the language of praise; it shall speak of it in making it known to others.
For all thy commandments are righteousness - I see this; I feel it; and, therefore, I will speak of it. My impression that thy commandments are all righteous is so deep, that I cannot but speak of them. I must vindicate them; I must praise thee for them.
Barnes: Psa 119:173 - -- Let thine hand help me - Do thou help me - the hand being that by which we accomplish anything. For I have chosen that precepts - I have ...
Let thine hand help me - Do thou help me - the hand being that by which we accomplish anything.
For I have chosen that precepts - I have chosen them as my comforters and my guide. I have resolved to obey them, and I pray that thou wilt help me to accomplish the purpose of my heart.
Barnes: Psa 119:174 - -- I have longed for thy salvation, O Lord - See the notes at Psa 119:166. The word rendered "I have longed"denotes an earnest desire or wish. Com...
I have longed for thy salvation, O Lord - See the notes at Psa 119:166. The word rendered "I have longed"denotes an earnest desire or wish. Compare the notes at Psa 42:1, and the notes at Psa 119:20.
And thy law is my delight - It is so much the object of my delight that I earnestly long or desire to see more and more of its richness and fullness.
Barnes: Psa 119:175 - -- Let my soul live, and it shall praise thee - I desire life that I may praise thee; if I do live, I will praise thee. My life is consecrated to ...
Let my soul live, and it shall praise thee - I desire life that I may praise thee; if I do live, I will praise thee. My life is consecrated to thy service; if lengthened out, and as far as it shall be lengthened out, it shall be devoted to thee.
And let thy judgments help me - The dealings of thy hand; the interpositions of thy providence. Let them all be such as will be favorable to the great purpose of my soul - the service of my God.
Barnes: Psa 119:176 - -- I have gone astray like a lost sheep - A sheep that has wandered away from its fold, and is without a protector. Compare Isa 53:6; Mat 10:6; Ma...
I have gone astray like a lost sheep - A sheep that has wandered away from its fold, and is without a protector. Compare Isa 53:6; Mat 10:6; Mat 15:24; Mat 18:12; Luk 15:6; 1Pe 2:25. I am a wanderer. I have lost the path to true happiness. I have strayed away from my God. I see this; I confess it; I desire to return. It is remarkable that this is almost the only confession of sin in the psalm. This psalm, more than any other, abounds in confident statements respecting the life of the author, his attachment to the law of God, the obedience which he rendered to that law, and his love for it - as well as with appeals to God, founded on the fact that he did love that law, and that his life was one of obedience. This is not, indeed, spoken in a spirit of self-righteousness, or as constituting a claim on the ground of merit; but it is remarkable that there is so frequent reference to it, and so little intermingling of a confession of sin, of error, of imperfection. The psalm would not have been complete as a record of religious experience, or as illustrating the real state of the human heart, without a distinct acknowledgment of sin, and hence, in its close, and in view of his whole life, upright as in the main it had been, the psalmist confesses that he had wandered; that he was a sinner; that his life had been far from perfection, and that he needed the gracious interposition of God to seek him out, and to bring him back.
Seek thy servant - As the shepherd does the sheep that is lost, Luk 15:4-6. So the Saviour came to seek and to save that which was lost, Luk 19:10. So God seeks the wanderer by his word, by his providence, by his Spirit, to induce him to return and be saved.
For I do not forget thy commandments - In all my wandering; with my consciousness of error; with my sense of guilt, I still do feel that I love thy law - thy service - thy commandments. They are the joy of my heart, and I desire to be recalled from all my wanderings, that I may find perfect happiness in thee and in thy service evermore. Such is the earnest wish of every regenerated heart. Far as such an one may have wandered from God, yet he is conscious of true attachment to him and his service; he desires and earnestly prays that he may be "sought out,"brought back, and kept from wandering anymore.
Poole -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143; Psa 119:144; Psa 119:145; Psa 119:146; Psa 119:147; Psa 119:148; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:167; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:174; Psa 119:175; Psa 119:176
Poole: Psa 119:130 - -- Ver. 130. The entrance of thy words the very beginnings and rudiments of them; the first discoveries of those sacred mysteries; and much more the de...
Ver. 130. The entrance of thy words the very beginnings and rudiments of them; the first discoveries of those sacred mysteries; and much more the depths of them, in which their chief excellency consists. Or, as others both ancient and later interpreters render the place, The opening of thy words ; by which may be understood, either,
1. The opening of men’ s minds by the word of God; but that seems to be the same thing with giving light , which here follows; or,
2. The opening or declaration of God’ s mind made in and by his word.
Unto the simple to the most ignorant and unlearned persons, who are but willing to learn.
Poole: Psa 119:131 - -- Ver. 131. I thirst after thy precepts, and pursue them eagerly, as it were with open mouth, ready and greedy to receive them. It is a metaphor from o...
Ver. 131. I thirst after thy precepts, and pursue them eagerly, as it were with open mouth, ready and greedy to receive them. It is a metaphor from one that makes great haste after another, whereby he is forced to pant and to open his mouth for air to refresh himself.
Poole: Psa 119:132 - -- Ver. 132. Look thou upon me to wit, favourably, as the next clause explains it, and as this phrase is commonly used; whereby also he implies that Go...
Ver. 132. Look thou upon me to wit, favourably, as the next clause explains it, and as this phrase is commonly used; whereby also he implies that God at present did hide his face and favour from him.
As thou usest to do unto those that love thy name as thou hast done in all former ages. Do not deny me the common privilege of all the faithful.
Poole: Psa 119:133 - -- Ver. 133. Order my steps by thy grace direct and govern all my motions and actions.
In thy word in the way prescribed in thy word; or, by thy wor...
Ver. 133. Order my steps by thy grace direct and govern all my motions and actions.
In thy word in the way prescribed in thy word; or, by thy word . Let thy Spirit accompany thy word, and ingraft it within me, so that I may be guided and ruled by it. And although I have evil inclinations and affections within me, let them not bear sway in me, nor withdraw me from the course of obedience.
Poole: Psa 119:134 - -- Ver. 134. As he prayed against the inward impediment of his obedience, Psa 119:133 , so here he prayeth against an external impediment of it, and a c...
Ver. 134. As he prayed against the inward impediment of his obedience, Psa 119:133 , so here he prayeth against an external impediment of it, and a common temptation to sin.
Poole: Psa 119:135 - -- Ver. 135. Look upon me with a pleased and favourable countenance. Compare Num 6:25 Pro 16:15 .
Poole: Psa 119:136 - -- Ver. 136. Rivers of waters plentiful and perpetual tears, witnesses of my deep sorrow for God’ s dishonour and displeasure, and for the miserie...
Ver. 136. Rivers of waters plentiful and perpetual tears, witnesses of my deep sorrow for God’ s dishonour and displeasure, and for the miseries which sinners bring upon themselves and others. They, to wit, the wicked, as before, Psa 119:126 , who were not worthy to be mentioned; for this pronoun is oft used in way of contempt, as Luk 14:24 19:27 Joh 7:11 8:10 Act 16:36 .
Poole: Psa 119:137 - -- Ver. 137. Righteous art thou by thine essence and nature, and therefore it is impossible that thou shouldst be unjust in any of thy laws or providen...
Ver. 137. Righteous art thou by thine essence and nature, and therefore it is impossible that thou shouldst be unjust in any of thy laws or providences.
Poole: Psa 119:138 - -- Ver. 138. But this verse is otherwise rendered by all the ancient interpreters, and by divers others, and that more agreeably to the order of the wor...
Ver. 138. But this verse is otherwise rendered by all the ancient interpreters, and by divers others, and that more agreeably to the order of the words in the Hebrew text, Thou hast commanded righteousness , even
thy testimonies (or, the righteousness of thy testimonies ; or, thy righteous testimonies , by a common Hebraism; or rather, righteousness in or by thy testimonies ; nothing being more frequent than the ellipsis of the prefix beth , which signifies in or by ) and truth , (or, and true , thy righteous and true testimonies; although the other seems to be the better translation,) earnestly . So the sense is, Thou hast strictly and severely, under the highest obligations and penalties, commanded in thy word that men should be just and true in all their actions. And this agrees very well with the next foregoing verse, wherein he affirmed that God is righteous, and doth righteous things; and then here he adds that he requires righteousness and truth from all men.
Poole: Psa 119:139 - -- Ver. 139. Hath consumed me I am tormented and cut to the heart with grief and anger at it.
Have forgotten thy words i.e. despise and disobey them;...
Ver. 139. Hath consumed me I am tormented and cut to the heart with grief and anger at it.
Have forgotten thy words i.e. despise and disobey them; which in Scripture use is oft called a forgetting of them, as the remembering of them is oft put for loving and practising them.
Poole: Psa 119:140 - -- Ver. 140. Very pure without the least mixture of any falsehood or sin, both which are frequent in the words or precepts of men.
Therefore because ...
Ver. 140. Very pure without the least mixture of any falsehood or sin, both which are frequent in the words or precepts of men.
Therefore because of that exact purity and holiness of it, for which very reason ungodly men either despise or hate it.
Poole: Psa 119:141 - -- Ver. 141. Small or, a little one ; not for age, but in respect of my condition in the world; mean and obscure.
Ver. 141. Small or, a little one ; not for age, but in respect of my condition in the world; mean and obscure.
Poole: Psa 119:142 - -- Ver. 142. An everlasting righteousness constant and unchangeable, the same in all ages and places, and to all persons, of eternal truth and justice,...
Ver. 142. An everlasting righteousness constant and unchangeable, the same in all ages and places, and to all persons, of eternal truth and justice, never to be dispensed with, nor to be made void.
The truth nothing but truth; or as true as truth itself.
Poole: Psa 119:143 - -- Ver. 143. Outward troubles and anguish of spirit, or great anguish or distress.
Ver. 143. Outward troubles and anguish of spirit, or great anguish or distress.
Poole: Psa 119:147 - -- Ver. 147. The dawning of the morning Heb. the twilight , to wit, of the morning, by comparing Psa 88:13 . And so this word is used 1Sa 30:17 .
Poole: Psa 119:148 - -- Ver. 148. The night watches Heb. the watches ; which were kept only by night. And these watches were then three, as hath been more than once observ...
Ver. 148. The night watches Heb. the watches ; which were kept only by night. And these watches were then three, as hath been more than once observed. And this is not to be understood of the first watch, which was at the beginning of the night, for the prevention thereof was very easy, and frequent, and inconsiderable; but of the middle watch , as it is called, Jud 7:19 , which was set in the middle of the night; and especially of the morning watch , as it is called, Exo 14:24 , which was set some hours before the dawning of the day; and so this is an aggravation and addition to what he said Psa 119:147 .
Poole: Psa 119:149 - -- Ver. 149. According to thy word, which is oft called God’ s judgment; or, according to thy custom or manner of dealing with me and with others o...
Ver. 149. According to thy word, which is oft called God’ s judgment; or, according to thy custom or manner of dealing with me and with others of thy people; as this word is taken above, Psa 119:132 .
Poole: Psa 119:150 - -- Ver. 150. They draw nigh to wit, to me, or against me, as Psa 27:2 ; they are at hand, and ready to seize upon me.
They are far from thy law they ...
Poole: Psa 119:151 - -- Ver. 151. Thou art near to me. Thou art as ready and present to succour me as they are to molest me.
Thy commandments considered with the promises...
Ver. 151. Thou art near to me. Thou art as ready and present to succour me as they are to molest me.
Thy commandments considered with the promises and threatenings, which are frequently annexed to them. Or, the promises, as this word seems to be used, Psa 111:7 , and elsewhere in this Psalm. And God is said to command not only his precepts, or the observation thereof, but also his covenant, Psa 105:8 111:9 , which is a collection or body of the promises; and his loving-kindness, Psa 42:8 , which is the fountain of the promises; and his blessing, Psa 133:3 , which is the fruit of his promises; and deliverances, Psa 44:4 , which are the things promised. And therefore it is not strange if he promises be sometimes called commandments.
Poole: Psa 119:152 - -- Ver. 152. Known of old by my own long experience, ever since I arrived at any knowledge in those matters.
That thou hast founded them for ever tha...
Ver. 152. Known of old by my own long experience, ever since I arrived at any knowledge in those matters.
That thou hast founded them for ever that thou hast established them upon sure and everlasting foundations.
Poole: Psa 119:155 - -- Ver. 155. And therefore, on the contrary, I trust that thou wilt save me because I do seek them. My wicked enemies shall certainly be destroyed, by w...
Ver. 155. And therefore, on the contrary, I trust that thou wilt save me because I do seek them. My wicked enemies shall certainly be destroyed, by which means I shall be delivered.
Poole: Psa 119:156 - -- Ver. 156. According to the manner of thy administrations towards thy people, as Psa 119:149 .
Ver. 156. According to the manner of thy administrations towards thy people, as Psa 119:149 .
Poole: Psa 119:157 - -- Ver. 157. Though they tempt me to do so, and persecute me because I will not do it.
Ver. 157. Though they tempt me to do so, and persecute me because I will not do it.
Poole: Psa 119:159 - -- Ver. 159. I love thy precepts which was the cause of my grief for their violation of them.
Ver. 159. I love thy precepts which was the cause of my grief for their violation of them.
Poole: Psa 119:160 - -- Ver. 160. From the beginning either from the beginning of the world, or ever since thou hast revealed thy mind by thy word to the sons of men; all t...
Ver. 160. From the beginning either from the beginning of the world, or ever since thou hast revealed thy mind by thy word to the sons of men; all thy words have been found to be true and certain, and so they will be to the end of the world, as is implied in the next clause. Or, as it is in the margin, the beginning (or, as others render it, the sum , as this very word is used, Exo 30:12 Num 26:2 31:26 , to wit, the whole of it, there is not the least part of it which is not so) of thy word is true .
Poole: Psa 119:161 - -- Ver. 161. Princes who had power to do it, and who ought to have used their authority to protect me, whom they knew to be innocent and injured.
But ...
Ver. 161. Princes who had power to do it, and who ought to have used their authority to protect me, whom they knew to be innocent and injured.
But my heart standeth in awe of thy word but I feared thine offence and displeasure more than their wrath.
Poole: Psa 119:163 - -- Ver. 163. Lying or, falsehood ; either,
1. In my speech and actions; all hypocrisy and deceit, which is the common practice of mine enemies, and o...
Ver. 163. Lying or, falsehood ; either,
1. In my speech and actions; all hypocrisy and deceit, which is the common practice of mine enemies, and of all godless politicians: or,
2. In doctrine and worship, as this word seems to be used, Psa 119:29 , because both there and here it is opposed to God’ s law.
Poole: Psa 119:164 - -- Ver. 164. Seven times many times; that definite number being oft taken indefinitely, as Lev 26:28 , and elsewhere.
Poole: Psa 119:165 - -- Ver. 165. Great peace either outward prosperity and happiness, which God in his law hath expressly promised to good men; or at least inward peace, s...
Ver. 165. Great peace either outward prosperity and happiness, which God in his law hath expressly promised to good men; or at least inward peace, satisfaction and tranquility of mind, arising from the sense of God’ s love to them and watchful care over them in all the concerns of this life and of the next.
Have they Heb. is to them , or shall be to them; for the verb being not expressed, it may be understood either way. Although they may meet with some disturbance, yet their end shall be peace, as is said, Psa 37:37 .
Nothing shall offend them Heb. they shall have no stumbling-block , to wit, such at which they shall stumble and fall into mischief and utter ruin, as ungodly men have, before whom God doth oft lay stumbling-blocks, or occasions of sin and destruction, as it is affirmed by God himself, Jer 6:21 Eze 3:20 Rom 9:33 , out of Isa 8:14 .
Poole: Psa 119:166 - -- Ver. 166. Thus performing the condition which thou hast required, I justly and confidently hope for thy mercy promised.
Ver. 166. Thus performing the condition which thou hast required, I justly and confidently hope for thy mercy promised.
Poole: Psa 119:167 - -- Ver. 167. I have not only obeyed thy commands, which a hypocrite may sometimes and in part do for worldly ends, but I have done it with my very soul,...
Ver. 167. I have not only obeyed thy commands, which a hypocrite may sometimes and in part do for worldly ends, but I have done it with my very soul, and from a hearty love to them.
Poole: Psa 119:168 - -- Ver. 168. For or because, all my ways are before thee . This is added either,
1. As the reason or motive of his obedience, which was the considera...
Ver. 168. For or because, all my ways are before thee . This is added either,
1. As the reason or motive of his obedience, which was the consideration of God’ s omniscience, and his desire to approve himself and his ways to God; or,
2. As a proof and evidence of it. Whereas this and all his former professions of his piety were charged by his enemies with deep hypocrisy, and might seem to savour of pride and vainglory, here in the close of them he makes a solemn appeal to that God who knew his heart and all his ways, and whether these things were not true and real; which if they were not, he tacitly imprecates God’ s judgment upon himself.
Poole: Psa 119:169 - -- Ver. 169. Near before thee which at present thou seemest to shut out , as the church complained, Lam 3:8 .
Understanding whereby I may both know ...
Poole: Psa 119:172 - -- Ver. 172. Shall speak Heb. shall pour forth , freely and abundantly, like a fountain. Of thy word; in praise of it, for its righteousness, as it he...
Ver. 172. Shall speak Heb. shall pour forth , freely and abundantly, like a fountain. Of thy word; in praise of it, for its righteousness, as it here follows, its truth, and purity, and other excellencies.
Thy commandments even those which to men of corrupted minds seem harsh and unjust.
Poole: Psa 119:174 - -- Ver. 174. For thy salvation either,
1. For deliverance from my present straits and calamities, that I may serve thee with more freedom, and may glo...
Ver. 174. For thy salvation either,
1. For deliverance from my present straits and calamities, that I may serve thee with more freedom, and may glorify thy name in a more solemn and public manner; or,
2. That thou wouldst completely save me, not only from my outward pressures, but also from my sins, from my dulness and deadness in thy service, from all inclinations and temptations to apostacy and impiety, and from my other indispositions and corruptions, against which he prayeth in divers parts of this Psalm; and that at last thou wouldst crown me with eternal salvation in thy kingdom, which it is apparent that David did believe and expect, and hath been already proved from divers passages of this book.
Poole: Psa 119:175 - -- Ver. 175. Either,
1. Thy providential dispensation, whereby thou judgest and rulest the world, punishing the wicked, and protecting and delivering t...
Ver. 175. Either,
1. Thy providential dispensation, whereby thou judgest and rulest the world, punishing the wicked, and protecting and delivering the godly. Or,
2. Thy word or testimonies, as this word most commonly signifies in this Psalm, which are the only ground of my hope in thy help.
Poole: Psa 119:176 - -- Ver. 176. I have gone astray like a lost sheep: this is meant either,
1. Of sinful errors. I have too often swerved from the path of thy precepts t...
Ver. 176. I have gone astray like a lost sheep: this is meant either,
1. Of sinful errors. I have too often swerved from the path of thy precepts through mine own infirmity, or the power of temptation. Or,
2. Of penal errors. I have been banished by the power and tyranny of mine enemies from all my friends and relations, and, which is far worse, from the place of thy worship and presence, and forced to wander hither and thither, hiding myself in mountains, and caves, and woods, exposed to a thousand snares and dangers.
Seek thy servant as the shepherd doth his wandering sheep, and bring me back into thy fold.
See Philpot: THE ENTRANCE OF LIGHT
PBC: Psa 119:136 - -- We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done th...
We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done this. Solomon said in (Pr 29:2) "When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." David was so grieved when he saw the conduct of the ungodly that he said in (Ps 119:136) "Rivers of waters run down mine eyes, because they keep not thy law." He said further in (Ps 119:158) "I beheld the transgressors, and was grieved; because they kept not thy word."
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PBC: Psa 119:158 - -- We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done th...
We must face the present condition of our land, and as we do we will be compelled to acknowledge our deep sorrow. Righteous people have always done this. Solomon said in (Pr 29:2) " When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn." David was so grieved when he saw the conduct of the ungodly that he said in (Ps 119:136) " Rivers of waters run down mine eyes, because they keep not thy law." He said further in (Ps 119:158) " I beheld the transgressors, and was grieved; because they kept not thy word."
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Gill -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137; Psa 119:138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143; Psa 119:144; Psa 119:145; Psa 119:146; Psa 119:147; Psa 119:148; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:153; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:167; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:171; Psa 119:172; Psa 119:173; Psa 119:174; Psa 119:175; Psa 119:176
Gill: Psa 119:130 - -- The entrance of thy words giveth light,.... The beginning of them; the first three chapters in Genesis, what light do they give into the origin of all...
The entrance of thy words giveth light,.... The beginning of them; the first three chapters in Genesis, what light do they give into the origin of all things; the creation of man, his state of innocence; his fall through the temptations of Satan, and his recovery and salvation by Christ, the seed of the woman, the first principles of the oracles of God, the rudiments of religion, the elements of the world, the rites of the ceremonial law, gave great light into Gospel mysteries. As soon as a man enters upon reading the Scriptures, if he has any degree of understanding of the things in them, they immediately throw light into his mind; or, however, as soon as ever the word has an entrance into the heart, and through the Spirit, power, and grace of God, makes its way and has a place there, that being opened by the Lord for that purpose, light arises in darkness. It maybe rendered, "the opening of thy words giveth light" p; and may signify either the interpretation and explanation of the word of God by the ministers of it, which is often of singular use for enlightening and warming the hearts of men, Luk 24:32; and to this sense are the Vulgate Latin and Septuagint versions; the one rendering it "the declaration of thy words", the other, "the manifestation" of them; and so the Ethiopic and Arabic versions; and to this sense is the Targum;
"the impression of thy words will enlighten those that are dark.''
Or it may intend the word that opens, as well as is opened, since it is the means of opening blind eyes; and so giving light to men to see their lost state by nature, and the suitableness of Christ as a Saviour, his fulness and grace, ability and willingness; to behold the wondrous things of the Gospel, the way they should walk in, and the duties of religion they should perform;
it giveth understanding unto the simple: who want understanding in the knowledge of divine and spiritual things, as all men do; and who are sensible of their want of it, ingenuously confess it, and are meek and humble; and so not above instruction, as proud and conceited persons are. Some render it "babes" q; and it may design such who are but of weak parts, in comparison of others, to whom the things of the Gospel are revealed, when they are hid from the wise and prudent: Christ by his Spirit opens their understandings, that they may understand the Scriptures; and by means of them gives them an understanding of himself, and of those things which make them wise unto salvation, and make for their spiritual peace and comfort, and their eternal welfare; see Psa 19:7.
Gill: Psa 119:131 - -- I opened my mouth, and panted,.... As a person out of breath does, through walking or running; he stops and pants, and opens his mouth, to draw in air...
I opened my mouth, and panted,.... As a person out of breath does, through walking or running; he stops and pants, and opens his mouth, to draw in air to his relief: or as hungry and thirsty persons pant for food and drink, and open their mouths to receive it, before it can well be brought to them. So the psalmist panted after God, and communion with him; desired the sincere milk of the word; longed for the breasts of ordinances, and even fainted for the courts of the Lord, Psa 42:1;
for I longed for thy commandments; for an opportunity of waiting upon God in the way of his duty; to hear his word, and attend his worship.
Gill: Psa 119:132 - -- Look thou upon me,.... Not as in himself; a sinful creature will not bear looking upon by the Lord, especially with the strict eye of justice; but as ...
Look thou upon me,.... Not as in himself; a sinful creature will not bear looking upon by the Lord, especially with the strict eye of justice; but as in Christ, and clothed with his righteousness; and so not merely in a providential way, though that is a favour, but in a way of special grace and mercy. It may be rendered, "turn unto me" r; as it is in Psa 25:16; the Lord had turned from him, and had hid his face, which had given him trouble; and therefore he desires he would turn again to him, and show him his face and favour;
and be merciful unto me; in forgiving his sins, and admitting him to communion with him: he pleads mercy, and not merit and this shows it was not any look but a look of grace and mercy he prays for;
as thou usest to do unto those that love thy name; that is, himself: such as love the Lord have favours shown them; he shows mercy to thousands of them that love him; he loves them that love him; he manifests his love to them, and admits them to great nearness to himself. David was one of these; he loved him in sincerity, and above all others and could appeal to him for the truth of it, and desires no other nor better usage than such had; and indeed a man need not desire better, since all things work for their good now, and it is not to be conceived what God has prepared for them hereafter.
Gill: Psa 119:133 - -- Order my steps in thy word,.... Or, "by thy word" s, or "according" to it. Which is the rule of practice and action, as well as of faith; and happy ar...
Order my steps in thy word,.... Or, "by thy word" s, or "according" to it. Which is the rule of practice and action, as well as of faith; and happy are they who walk according to the directions of it; but it is not in the power of man to order and direct his steps: this is done by the Lord; and such who acknowledge him in their ways, and apply to him for direction, are and shall be thus favoured by him; see Jer 10:23;
and let not any iniquity have dominion over me; not only greater sins or presumptuous ones, very gross iniquities, as in Psa 19:13; but lesser ones, even the least of them. It is a sad thing to be enslaved to any lust or sin, be it what it will: sin reigns over wicked men even unto death; and it oftentimes has great power over good men, puts them upon doing that which is evil, and hinders them from doing that which is good; it carries them captive, and threatens to have the ascendant over them, and rule in them, which they deprecate; and such a prayer may be the prayer of faith, since it is promised "sin shall not have the dominion over you", Rom 6:14. Kimchi interprets this of the evil imagination or corruption of nature; R. Moses understands it of a wicked man; and so the Syriac version.
Gill: Psa 119:134 - -- Deliver me from the oppression of man,.... Of any man, of proud and haughty men, as in Psa 119:122; the psalmist always desired rather to fall into th...
Deliver me from the oppression of man,.... Of any man, of proud and haughty men, as in Psa 119:122; the psalmist always desired rather to fall into the hands of God than into the hands of wicked men, whose tender mercies are cruel. Some render it, "from the oppression of Adam", as Jarchi observes; and Arama interprets it of the sin of Adam, and as a prayer to be delivered or redeemed from it; as the Lord's people are by the blood of Christ: Jarchi understands it of the evil imagination or corruption of nature, which oppresses men; which sense Arama also makes mention of;
so will I keep thy precepts: being delivered out of the hands of wicked men, and free from their snares and temptations; see Psa 119:115, Luk 1:74.
Gill: Psa 119:135 - -- Make thy face to shine upon thy servant,.... That is, lift up the light of thy countenance on me; favour me with thy gracious presence, and communion ...
Make thy face to shine upon thy servant,.... That is, lift up the light of thy countenance on me; favour me with thy gracious presence, and communion with thyself; manifest thyself unto me, and shed abroad thy love in my heart; cause the sun of righteousness to arise upon me, and commune with me, from above thy mercy seat; restore to me the joys of thy salvation, and let me have the comforts of thy good Spirit: this prayer is a part of the blessing of the high priest, Num 6:25;
and teach me thy statutes; the more communion a man has with God, the more desirous he is of learning and doing his will. This is a frequent petition; see Psa 119:124.
Gill: Psa 119:136 - -- Rivers of waters run down mine eyes,.... That is, "out of" them; as the Syriac version: or, "mine eyes let down rivers of waters" t; see Lam 3:48; tha...
Rivers of waters run down mine eyes,.... That is, "out of" them; as the Syriac version: or, "mine eyes let down rivers of waters" t; see Lam 3:48; that is, an abundance of tears, which flowed like a river; an hyperbolical expression, setting forth the excessiveness of grief. The reason follows,
because they keep not thy law; the persons are not mentioned, but must be understood of wicked men; whose open and impudent transgression of the law in innumerable instances, and in the most flagrant manner, gave the psalmist great distress, as it does all good men; because the law of God is despised, his authority is trampled on, his name is dishonoured, and he has not the glory which is due unto him. The gloss of Arama is,
"because Adam and Eve kept not thy law;''
which transgression brought ruin on all mankind. The Septuagint and Arabic versions very wrongly read, "because I have not kept thy law": as if his grief was on account of his own sins: and so Kimchi indeed interprets it; and both he and Ben Melech by "they" understand his eyes, from whence his tears flowed in such abundance; because they were the caterers for sin, and the cause and occasion of the transgressions of the law of God by him: and this sense is made mention of by Aben Ezra.
Gill: Psa 119:137 - -- צ,
TZADDI.--The Eighteenth Part.
TZADDI. Righteous art thou, O Lord,.... Essentially, originally, and of himself; naturally, immutably, and un...
TZADDI.--The Eighteenth Part.
TZADDI. Righteous art thou, O Lord,.... Essentially, originally, and of himself; naturally, immutably, and universally, in all his ways and works of nature and grace; in his thoughts, purposes, counsels, and decrees; in all the dispensations of his providence; in redemption, in the justification of a sinner, in the pardon of sin, and in the gift of eternal life through Christ;
and upright are thy judgments; they are according to the rules of justice and equity; the precepts of the word, the doctrines of the Gospel, as well as the judgments of God inflicted on wicked men, and all the providential dealings of God with his people, and also the final judgment.
Gill: Psa 119:138 - -- Thy testimonies that thou hast commanded are righteous,.... The Scriptures are holy, just, and good; and what is contained in them are according to g...
Thy testimonies that thou hast commanded are righteous,.... The Scriptures are holy, just, and good; and what is contained in them are according to godliness; are for instruction in righteousness, and teach men to live soberly, righteously, and godly;
and very faithful; or "true" u: all the sayings in them are true and faithful sayings; for they are the sayings of God that cannot lie; the promises in them are faithfully performed by him that made them; they are all yea and amen in Christ. The words may be rendered, "thou hast commanded righteousness in thy testimonies, and truth" or faith "exceedingly": so the Arabic version. God in the law requires of men a perfect righteousness, every way agreeable to its demands; and in his Gospel he reveals the complete righteousness of his Son, which he has commanded to be published in it, to be laid hold on and received by faith as a justifying righteousness, as it is to all that believe: this, with every other truth of the Gospel, is made manifest by the Scriptures according to the commandment of the everlasting God, Rom 16:25.
Gill: Psa 119:139 - -- My zeal hath consumed me,.... Zeal for God and his glory, for his word and ordinances and worship; which is a fervour of the mind, burning love, and f...
My zeal hath consumed me,.... Zeal for God and his glory, for his word and ordinances and worship; which is a fervour of the mind, burning love, and flaming affections for God, shown in a holy indignation against sin and sinners. This was a zeal according to knowledge, sincere and hearty, and what continued; and which was shown in embracing and defending the truths of the word, and resenting every indignity cast upon them; to such a degree, that it ate up his spirit, wore away his flesh, and almost consumed him; see Psa 69:9;
because mine enemies have forgotten thy words; not merely through an indifference to them, and inattention in hearing them; nor through want of an earnest heed to keep and retain them; nor through negligence in laying them up, and a carelessness in making use of proper means to recollect them; but through an aversion to them, an hatred of them, and a spiteful malicious contempt of them, casting them away and despising them; which stirred up the spirit of the psalmist, and raised such an emotion in him as was almost too much for him.
Gill: Psa 119:140 - -- Thy word is very pure,.... Or, "exceedingly purified" w: as silver tried in a furnace of earth, purified seven times, Psa 12:6; free from, all drossy ...
Thy word is very pure,.... Or, "exceedingly purified" w: as silver tried in a furnace of earth, purified seven times, Psa 12:6; free from, all drossy matter; from any mixtures, or the corruptions and doctrines of men; and which tends and leads to purity of heart and life;
therefore thy servant loveth it; that which carnal men hate the word of God for, because it forbids and condemns all impurity of flesh and spirit, all impure thoughts, words, and actions; that a good man loves it for, and which is an evidence of a sanctified heart.
Gill: Psa 119:141 - -- I am small and despised,.... Or, "I have been" x. Some versions render it "young" y; as if it had respect to the time of his anointing by Samuel, whe...
I am small and despised,.... Or, "I have been" x. Some versions render it "young" y; as if it had respect to the time of his anointing by Samuel, when he was overlooked and despised in his father's family, 1Sa 16:11; but the word here used is not expressive of age, but of state, condition, and circumstances; and the meaning is, that he was little in his own esteem, and in the esteem of men, and was despised; and that on account of religion, in which he was a type of Christ, Psa 22:6; and which is the common lot of good men, who are treated by the world as the faith of it, and the offscouring of all things;
yet do not I forget thy precepts; to observe and keep them: the ill treatment of men on account of religion did not cause him to forsake it, or to leave the ways, word, and worship of God; see Psa 119:83.
Gill: Psa 119:142 - -- Thy righteousness is an everlasting righteousness,.... Or, "is for ever" z. The rectitude of his nature, his faithfulness in his promises, and his ki...
Thy righteousness is an everlasting righteousness,.... Or, "is for ever" z. The rectitude of his nature, his faithfulness in his promises, and his kindness and beneficence to his people; and particularly the righteousness of God revealed in the Gospel; the righteousness of his Son, which he approves and accepts of, and imputes to him that believes. This is a righteousness that will last for ever, will never be abolished; it will answer for them that have it in a time to come; it is of use throughout the whole of life, at death, in the day of judgment, and to all eternity; see Dan 9:24;
and thy law is the truth; or "thy doctrine"; or "thy word", as the Arabic version. The Scriptures are called the Scriptures of truth, Dan 10:21 they come from the God of truth, and all that is contained in them is truth; the legal part of them is truth, and so is the Gospel; that is called the word of truth, and truth itself: it is concerning Christ, who is the truth; and it is directed into and made effectual by the Spirit of truth, and contains in it many excellent truths; and is therefore deservedly valued and esteemed by all good men; see Joh 17:17.
Gill: Psa 119:143 - -- Trouble and anguish have taken hold on me,.... Or, "found me" a. Outward troubles and inward distress; troubles arising from his enemies, the men of t...
Trouble and anguish have taken hold on me,.... Or, "found me" a. Outward troubles and inward distress; troubles arising from his enemies, the men of the world, that hated and persecuted him; and from a body of sin and death, from the temptations of Satan, and divine desertions; some from without, and others from within; troubles both of body and mind, which is what all good men are liable to;
yet thy commandments are my delights; so far from being grievous, that they were a pleasure to him; yea, exceedingly delighted him, and cheered and refreshed his spirits amidst all his troubles.
Gill: Psa 119:144 - -- The righteousness of thy testimonies is everlasting,.... Or, "for ever" b. The righteousness which they require, or which they publish; the righteous...
The righteousness of thy testimonies is everlasting,.... Or, "for ever" b. The righteousness which they require, or which they publish; the righteousness revealed in the Gospel, which is the righteousness of Christ; See Gill on Psa 119:142;
give me understanding, and I shall live; an understanding of the testimonies of the Lord, of the word of God, the law of God, and Gospel of Christ; an understanding of divine and spiritual things; a clearer and larger understanding of them, which is the gift of God; both that itself at first, and an increase of it here prayed for, the end, issue, and effect of which is life. Such live spiritually, and by faith; they live cheerfully and comfortably, and "for ever", as Aben Ezra and Kimchi repeat from the former clause: for "this is life eternal know the only true God and Jesus Christ"; or to have spiritual understanding of them, and of those things which relate to spiritual peace and comfort here, and eternal happiness hereafter, Joh 17:3.
Gill: Psa 119:145 - -- ק,
KOPH.--The Nineteenth Part.
KOPH. I cried with my whole heart,.... Prayer is often expressed by crying; which sometimes signifies mental, a...
KOPH.--The Nineteenth Part.
KOPH. I cried with my whole heart,.... Prayer is often expressed by crying; which sometimes signifies mental, and sometimes vocal prayer; and generally supposes the person praying to be in distress, either outward or inward. This prayer of the psalmists was hearty and cordial, not with his mouth and lips only, but with his heart also; it did not proceed from feigned lips, but was put up in sincerity and truth; yea, it was with his whole heart, with all the powers and faculties of his soul employed; his affections set on God, the desires of his soul after him, and his will submitted to his; it denotes the intenseness, earnestness, and fervency of prayer;
hear me, O Lord: the prayer he had put up, and answer it. Some persons pray, and that is enough; they do not concern themselves whether their prayers are heard or not: but David desired an answer, and looked after that;
I will keep thy statutes; not in his own strength, but in the strength of the Lord; and it is to be understood not merely as a resolution what he would do; nor as a promise, which he uses as a plea, argument, or motive to be heard; but rather it expresses the end of his being heard, or the thing for which he desires to be heard: for so it may be rendered, "that I may keep thy statutes"; hear me, and give me grace and strength to enable me to observe them.
Gill: Psa 119:146 - -- I cried unto thee; save me,.... In his distress he cried and prayed to the Lord; and this was a principal and leading petition, that he would "save" h...
I cried unto thee; save me,.... In his distress he cried and prayed to the Lord; and this was a principal and leading petition, that he would "save" him out of all his troubles and afflictions, and out of the hands of all his enemies; and with a temporal, spiritual, and eternal salvation which he knew he was able to do, and none else;
and I shall keep thy testimonies; such salvation will affect my heart, and the sense of it influence and engage me to have the utmost regard to the word of God, its truths and doctrines, precepts and ordinances, so as carefully to observe them.
Gill: Psa 119:147 - -- I prevented the dawning of the morning, and cried,.... That is, he awoke and got up, and prayed, before the day broke, the morning looked forth, or th...
I prevented the dawning of the morning, and cried,.... That is, he awoke and got up, and prayed, before the day broke, the morning looked forth, or the sun arose: he was early as well as earnest in his supplications to God; see Psa 5:3; as Christ, his antitype, rose early in the morning, a great while before day, and went out to a solitary place, and prayed, Mar 1:35;
I hoped in thy word; which is a great encouragement to prayer, the grace of hope itself is, though a man can only put his mouth in the dust, if so be there may be hope; and especially when it is grounded on the word of promise, that God will hear and answer his people, when they call upon him in a time of trouble: and particularly hope in Christ, the essential Word, is a great encouragement; many encouraging arguments to prayer are taken from the person, office, advocacy, and mediation of Jesus Christ, Heb 4:14.
Gill: Psa 119:148 - -- Mine eyes prevent the night watches,.... The Targum is,
"the morning and evening watches.''
There were three of them; Kimchi interprets it of t...
Mine eyes prevent the night watches,.... The Targum is,
"the morning and evening watches.''
There were three of them; Kimchi interprets it of the second and third; the meaning is, that the psalmist was awake and employed in one religious exercise or another, praying, reading, or meditating; either before the watches were set, or however before the time that some of them took place, or at least before they were all over;
that I might meditate in thy word; he rose so early, in order to give himself up to meditation on the word of God; that he might be better instructed in the knowledge of divine things; that he might have solace and comfort from thence under his afflictions; and that he might be better furnished for the work of prayer; for the more familiar the word of God is to us, the better able we are to speak to God in his own language.
Gill: Psa 119:149 - -- Hear my voice according unto thy lovingkindness,.... Not according to his own merits and deserts, or works of righteousness done by him, for the sake ...
Hear my voice according unto thy lovingkindness,.... Not according to his own merits and deserts, or works of righteousness done by him, for the sake of which he did not present his supplications to God; nor according to his love to him, which often waxed cold, and he in a poor lukewarm frame of spirit; but according to the lovingkindness of God, which is always the same, and which is a great encouragement to faith and hope in prayer; that since God is gracious and merciful, kind and bountiful, plenteous in mercy, and ready to forgive, on a throne of grace, and full of love, yea, love itself, invariably the same, he will hear, and saints shall find grace and mercy to help them in time of need;
O Lord, quicken me according to thy judgment; either according to his word of promise, or according to his manner and wonted method he used towards his people; see Psa 119:25; This is a prayer, not for the first work of quickening grace, or the first implantation of a principle of spiritual life, which the psalmist had had an experience of; but for the reviving of the work and principle in him, that he might be refreshed and comforted, and be animated and stirred up to a lively exercise of grace and performance of duty: finding himself in dead and lifeless frames, and not able to quicken himself.
Gill: Psa 119:150 - -- They draw nigh that follow after mischief,.... Or "evil" c; that which is sinful in itself, and injurious to others. Some cannot sleep unless they do ...
They draw nigh that follow after mischief,.... Or "evil" c; that which is sinful in itself, and injurious to others. Some cannot sleep unless they do mischief; they are bent upon it, and proceed from evil to evil: they are eager in their pursuit of it, as the huntsman after his sport, to which the allusion is; though it is to their ruin, even to their death, Pro 11:19; These the psalmist says "draw nigh"; not unto God, unless feignedly and with their mouths only; but to him they drew nigh, to David, in an hostile way they pursued after him, in order to take away his life, and they had very nearly overtaken him, and were just ready to seize him; his life drew nigh to those destroyers, and those destroyers drew nigh to that, so that he was in great danger; and the more as these were abandoned creatures, that neither feared God nor regarded man, as follows:
they are far from thy law; from the knowledge of it, of its equity and purity; and especially of its spirituality, and of its power and influence upon their minds; and so far from subjection and obedience to it; so far from it, that they treat it with the utmost contempt, cast it away from them and despise it, Rom 8:7.
Gill: Psa 119:151 - -- Thou art near, O Lord,.... This was the comfort of the psalmist, that though his enemies drew nigh with a mischievous design upon him, yet his God wa...
Thou art near, O Lord,.... This was the comfort of the psalmist, that though his enemies drew nigh with a mischievous design upon him, yet his God was also near, and nearer than they; he was near as to relation to him, being his God and Father; near as to union, the bond of which is his everlasting love, which can never be dissolved; near as to communion, which he admits all his people to at one time or another; so that they are said to be "a people near unto the Lord"; Psa 148:14; and near as to his gracious presence, and the divine assistance he affords; he is a present help in time of need; he is nigh to all that call on him in truth, and in all things in which they do call upon him for, Psa 145:18;
and all thy commandments are truth; not only the precepts of the word of God, but his covenant, and the promises of it; the word which he has commanded to a thousand generations, Psa 105:8; and even the whole word of God, doctrines and duties; see Joh 17:17.
Gill: Psa 119:152 - -- Concerning thy testimonies, I have known of old,.... Or, "from thy testimonies, I have known of old" d: by carefully reading the Scriptures which test...
Concerning thy testimonies, I have known of old,.... Or, "from thy testimonies, I have known of old" d: by carefully reading the Scriptures which testify of God, his mind an will, and frequently meditating on them, he had learned a long time ago, even from his youth, what follows,
that thou hast founded them for ever; that the things contained in them are sure and certain, established and eternal truths; the moral law and the precepts of it are eternal, and of perpetual obligation; not one jot or tittle of them shall ever fail; the Gospel, and the truths of it, are everlasting, and shall ever remain; in spite of all the opposition, craft and cunning, fury and force of men, to undermine and root them out; see Psa 119:89.
Gill: Psa 119:153 - -- ר,
RESH.--The Twentieth Part.
RESH. Consider mine affliction, and deliver me,.... Or, "look upon mine affliction" e; as in Psa 25:18. The Lord ...
RESH.--The Twentieth Part.
RESH. Consider mine affliction, and deliver me,.... Or, "look upon mine affliction" e; as in Psa 25:18. The Lord seems as if he did not, when he does not grant his gracious presence to his people; or does not arise to the help and deliverance of them so soon as they desire and expect: but he always sees and beholds their afflictions; he cannot do otherwise, since he is the omniscient God; and not only so, but he is the author, appointer, and orderer of them; yea, he looks upon them with an eye of pity and compassion, which is what is here prayed for: he sympathizes with his people in all their afflictions, supports them under them, pays kind visits to them, sanctifies his hand, and in his own time delivers them out of all; which none else can but himself, and he has power to do it, and has promised it, and does perform: see Psa 50:15;
for I do not forget thy law: the precepts of it; to observe it as a rule of walk and conversation, as a lamp to the feet, and a light to the path, as a directory of the good and perfect will of God: or, "thy doctrine"; the doctrine of the word, the precious truths of it, which were his support under afflictions; and when either of them have a place in the heart, and are written there, they cannot easily be forgotten. This the psalmist mentions, not as if his not forgetting the law or doctrine of God was meritorious of deliverance from affliction, but as a descriptive character of such the Lord does deliver.
Gill: Psa 119:154 - -- Plead my cause, and deliver me,.... This shows that his affliction was chiefly from men, wicked, ungodly, and unreasonable men; such as were Saul and ...
Plead my cause, and deliver me,.... This shows that his affliction was chiefly from men, wicked, ungodly, and unreasonable men; such as were Saul and his courtiers, and a whole ungodly nation: his cause was a good one, and therefore he puts it into the hand of the Lord, and who otherwise would not have undertaken it; and this he did also because he could not plead it himself, nor any other for him but the Lord; his enemies that strove with him being so many, mighty, and crafty; see Psa 35:1. Christ is the advocate of his people, their Redeemer, who is mighty, and thoroughly pleads their cause against the accusations of Satan, the charges of law and justice, and the condemnation of their own hearts; as well as defends their innocence from the calumnies of wicked men, and rights their wrongs, and redresses their grievances;
quicken me according to thy word; See Gill on Psa 119:25.
Gill: Psa 119:155 - -- Salvation is far from the wicked,.... Christ, the author of salvation, is far from them: he was far from the unbelieving Jews, even though salvation ...
Salvation is far from the wicked,.... Christ, the author of salvation, is far from them: he was far from the unbelieving Jews, even though salvation was of them, and he, the Saviour, was among them; and he is far from all unconverted persons, as to knowledge of him, faith in him, or love to him; and from all those that seek for salvation elsewhere, let them make ever such pretences to religion: the word of salvation is far from them, as Kimchi; the Gospel of salvation, which they put away from them, as the Jews did in the times of Christ and the apostles; an experimental knowledge of salvation, a sense of need of it, and an application of it, are far from them; and the enjoyment of it in heaven, which, though nearer the saints than when they first believed, is far off from the wicked, and whose damnation is near: Aben Ezra interprets it,
"the days of salvation;''
for they seek not thy statutes; either to know them, or keep them: they seek not after God, to know him, his mind and will; the language of their hearts and actions is, "depart from us, we desire not the knowledge of thy ways"; no, not of life and salvation, and therefore it must be far from them, Job 21:14.
Gill: Psa 119:156 - -- Great are thy tender mercies, O Lord,.... Not his providential mercies only, which are many and undeserved, and constantly repeated; but his special ...
Great are thy tender mercies, O Lord,.... Not his providential mercies only, which are many and undeserved, and constantly repeated; but his special mercies in Christ, which flow from the tenderness of his heart; and his merciful lovingkindness to his people, and which are great or many f, as to quantity; there being a multitude of them, not to be reckoned up: and for quality they are wonderful beyond expression and conception; proceed from unmerited love, rich, free, sovereign grace, and last for ever;
quicken me according to that judgments; See Gill on Psa 119:149.
Gill: Psa 119:157 - -- Many are my persecutors and mine enemies,.... Because they were his enemies, therefore they were his persecutors; and they became enemies to him, or ...
Many are my persecutors and mine enemies,.... Because they were his enemies, therefore they were his persecutors; and they became enemies to him, or hated him, because of his religion, and on that account persecuted him: and this has always been the lot and case of God's people in all ages; and whose persecutors are many, even the whole world, as well as fierce and furious;
yet do I not decline from thy testimonies; from reading and hearing the word of God; and from embracing and professing the doctrines contained in it; and from the worship of God according to it, for which he was hated and persecuted: yet none of these things moved him from them, which showed that his heart was principled with the grace of God; for otherwise, when persecution arises because of the word, carnal professors are offended, and apostatize from it; see Mat 13:22.
Gill: Psa 119:158 - -- I beheld the transgressors, and was grieved,.... Transgressors of the law of God, profane sinners; such as among whom he dwelt in Mesech and Kedar; it...
I beheld the transgressors, and was grieved,.... Transgressors of the law of God, profane sinners; such as among whom he dwelt in Mesech and Kedar; it grieved him when he beheld their wicked life and conversation; as Lot in Sodom; and Isaiah and Jeremiah, among persons of unclean lips, and an assembly of treacherous men: and the word here used signifies "treacherous" g persons; and may design not the profane only, but professors also; that dealt treacherously with God and men, made a profession of religion, but walked not agreeably to it, which is matter of grief to good men; see Phi 3:18; as well as the conduct of abandoned sinners; with whom the psalmist was grieved, not so much on his own account, being hated and persecuted by them, as on their account, because of the ruin they brought upon themselves; but chiefly because of the dishonour of God, and their disregard to his righteous law. Joseph Kimchi paraphrases it,
"I saw them prosper, and was weary of my life;''
and refers for the sense of the word to Job 10:1; as does also Aben Ezra; but David Kimchi and the Targum interpret it "I strove", or "contended" with them; that is, with the transgressors;
because they kept not thy word: did not regard the doctrines, nor observe the precepts of it; but despised, rejected, and cast them away from them.
Gill: Psa 119:159 - -- Consider how I love thy precepts,.... How ardently and affectionately, how cordially and sincerely, Psa 119:127; and that was the reason why he was so...
Consider how I love thy precepts,.... How ardently and affectionately, how cordially and sincerely, Psa 119:127; and that was the reason why he was so grieved and distressed when wicked men transgressed and despised them;
quicken me, O Lord, according to thy loving kindness; See Gill on Psa 119:88.
Gill: Psa 119:160 - -- Thy word is true from the beginning,.... Every word of promise God made from the beginning of the world, and in any period of time; as to Adam, to A...
Thy word is true from the beginning,.... Every word of promise God made from the beginning of the world, and in any period of time; as to Adam, to Abraham, to the Israelites, or to any other person or persons; was true in itself, and faithfully performed, not one ever failed; particularly the promise concerning the Messiah, made to Adam in Eden; and which has been spoken of by all the prophets which have been since the world began, Gen 3:15. Or it maybe rendered, as the Targum,
"the beginning of thy word is truth h:''
which a man finds to be so as soon as ever he enters upon the reading of it. Some refer this to the first chapter of Genesis; others to the first part of the decalogue, concerning the unity of God and his worship; so Aben Ezra, and R. Jeshua, as cited by him, and Jarchi; the same is mentioned by Kimchi as one of the senses, though the first he gives is agreeable to our version: but there is no need to restrain the sense to those particulars, or to the first part of the Scriptures, since the whole is truth; and the meaning may be, "the sum of thy word is truth" i: so the word here used is sometimes taken for the sum of anything, Num 26:2; all that is contained in the word of God is truth; its promises, precepts and doctrines, histories, prophecies and proverbs, all the sayings of it are faithful and true;
and everyone of thy righteous judgments endureth for ever; every precept of the word, and doctrine of it; see Psa 119:152.
Gill: Psa 119:161 - -- ש,
SCHIN.--The Twenty-first Part.
SCHIN. Princes have persecuted me without a cause,.... These were either the princes of the Philistines at th...
SCHIN.--The Twenty-first Part.
SCHIN. Princes have persecuted me without a cause,.... These were either the princes of the Philistines at the court of Achish; or the princes of Israel, who joined in the conspiracy with Absalom; or the princes in Saul's court, as Kimchi observes; who insinuated that David had evil designs against the king, drove him from abiding in the Lord's inheritance, and pursued him from place to place, as a partridge on the mountains, 1Sa 29:4; and all which was without any cause or reason on his part; and which, as it was an aggravation of the sin of his persecutors, so it was an alleviation of his affliction: in this he was, a type of Christ, against whom the kings of the earth set themselves, and the rulers took counsel together; Herod, Pontius Pilate, and others, the princes of this world, who crucified the Lord of glory, and hated him without a cause; who was holy and harmless, and never did any injury to any man's person or property, Psa 2:2;
but my heart standeth in awe of thy word: not in awe of the princes, but of the word of God; he had a greater regard to that than to them: when they in effect said, "go, serve other gods", 1Sa 26:19; he remembered what the word of God says, "thou shall have no other gods before me", Exo 20:3; and this was a means of preserving him from sinning. Kimchi thinks some respect is had to the word of God by Nathan the prophet, "I will raise up evil against thee out of thine house", &c. 2Sa 12:11; and he was afraid, on account of this word, lest he should fall into the hands of the princes: but it seems not to be an excruciating tormenting fear that is here meant; but a high regard for, and a holy reverence of the word of God, or a reverential affection for it; such as is consistent with the highest joy on account of it, as follows.
Gill: Psa 119:162 - -- I rejoice at thy word, as one that findeth great spoil. At having it, which is a distinguishing blessing; all are not favoured with it; and is an ines...
I rejoice at thy word, as one that findeth great spoil. At having it, which is a distinguishing blessing; all are not favoured with it; and is an inestimable treasure, a field in which a treasure lies; which those that find rejoice at, and especially at the understanding of it, as Kimchi notes: for such only delight in it who spiritually understand it, or have an application of it to them; find it, and eat it, and then it is the joy and rejoicing of their hearts. The doctrines of it are matter of great joy, particularly which concern the grace of God, the person of Christ, and peace, pardon, righteousness, and salvation by him; and each of its promises, which are exceeding great and precious; and, when opened and applied in a time of need, occasion great joy; such as is expressed at finding a great spoil, when much substance comes into the hands of the conqueror, as well as victory. The word is a part of the believer's spiritual armour, by which he overcomes his enemies; as well as it acquaints him with the conquest Christ has obtained over them, and made him a sharer in; and directs him to unsearchable riches, to things more valuable than thousands of gold and silver; so that he has great reason to rejoice at it in such a manner indeed! see Isa 9:2.
Gill: Psa 119:163 - -- I hate and abhor lying,.... The sin of lying in common conversation, which owes its rise to Satan, the father of lies; is common to human nature, thou...
I hate and abhor lying,.... The sin of lying in common conversation, which owes its rise to Satan, the father of lies; is common to human nature, though very dishonourable to it; exceeding unbecoming a professor of religion; and was greatly hated by David, as it ought to be by all good men, Psa 101:7. Or "falsehood" k; false doctrine; everything contrary to the truth of the word of God, with all false worship, superstition, and idolatry; and this may the rather be thought to be designed, since the law or doctrine of God is opposed to it in the next clause;
but thy law do I love; because holy, just, and true; he being a regenerate man, and having it written on his heart, he loved both the precepts of the law and the doctrines of the Gospel: or, "thy doctrine"; the doctrine concerning God, his mind and will, his grace and love; see Psa 119:97.
Gill: Psa 119:164 - -- Seven times a day do I praise thee,.... That is, very often in a day; not a day passed over his head but he praised the Lord, and often in the day; so...
Seven times a day do I praise thee,.... That is, very often in a day; not a day passed over his head but he praised the Lord, and often in the day; so the phrase "seven times" is used, Psa 12:6. Praise is comely for the saints, delightful and well pleasing to God, being offered up in faith and through Christ; and should be frequent, since our mercies, temporal and spiritual, are daily renewed; and therefore we should always, in everything, for everything, and at all seasons, give thanks to God, Eph 5:20, 1Th 5:18;
because of thy righteous judgments: either upon his enemies, the persecuting princes, as Aben Ezra; so saints may and should, and will praise the Lord, for his righteous judgments on the enemies of his church and people, because not only of their deliverance from them, but because of the honour of his justice, and the glory of his name; see Rev 18:20; or because of the word of God, the precepts, ordinances, and doctrines of it, which are all righteous; for his knowledge of them, and for the benefit and comfort received from them; see Psa 119:7.
Gill: Psa 119:165 - -- Great peace have they which love thy law,.... The Targum adds,
"in this world.''
Great prosperity, especially prosperity of soul, inward peace, ...
Great peace have they which love thy law,.... The Targum adds,
"in this world.''
Great prosperity, especially prosperity of soul, inward peace, peace of conscience, peace in Christ, and from him, flowing from his blood, righteousness, and sacrifice, and a view of interest therein; which is usually enjoyed in a way of believing, and frequently had in the ways, worship, and ordinances of God. Such as love the law of God, his word, precepts, and doctrines, have a large share of it; a peace so great, that it passes the understanding of unregenerate men, and cannot be fully expressed by the saints themselves; there is none to the wicked, it is peculiar to them that love the Lord, and what belong to him: the Arabic and Ethiopic versions render it, "which love thy name";
and nothing shall offend them; the Targum is,
"in the world to come.''
Nothing shall disturb their minds, and break their peace; nothing from without, though sin, temptations, and desertions do; not outward afflictions, the reproaches and persecutions of wicked men, nor the reproof of good men; nor what God does to them in a providential way: though in the world they have tribulation, in Christ they have peace, which the world can neither give nor take away. "There is no stumbling block unto them" l, as it may be rendered; nothing that shall cause them to be offended and depart out of the good ways of God, which is the case of carnal formal professors, Mat 13:21; such stumble not at the word, as others do, at any of the doctrines of it; and the true light shining in them, and the word without being a light unto them, there is no occasion of stumbling in them; they see their way, and what lies in it, and so avoid that at which they might stumble, 1Jo 2:10. Moreover, such do not easily either give or take offence; they are possessed of that charity or love, which is not suspicious or easily provoked; and they endeavour to give no offence to any, but live without it, in the midst of a perverse generation, 1Co 13:5, Phi 2:15.
Gill: Psa 119:166 - -- Lord, I have hoped for thy salvation,.... Either temporal salvation and deliverance from enemies, and from afflictions, which God had promised, and th...
Lord, I have hoped for thy salvation,.... Either temporal salvation and deliverance from enemies, and from afflictions, which God had promised, and therefore he had reason to hope for; or spiritual and eternal salvation, resolved on in the mind of God, provided in covenant, promised to be wrought out by Christ, and which since has been accomplished; and therefore there is a sufficient foundation to hope for it;
and done thy commandments: this was not the cause, ground, and foundation of his hope; for then it would not have been like an anchor, sure and steadfast, but as the hope of the hypocrite, which is as the spider's web; but this was the effect of his hope; because he had a good hope of salvation, therefore he was studiously concerned to do the commandments of God; his hope prompted him to it, and encouraged him in it; see 1Jo 3:2. Kimchi's note here is a good one; "and done thy commandments", not for hope of reward; but I have done them as thy commandments are with me and I know that I shall have salvation, and I have hoped for it.
Gill: Psa 119:167 - -- My soul hath kept thy testimonies,.... The word of God, which he kept cordially and heartily; and in his heart, laid it up there; and with his whole s...
My soul hath kept thy testimonies,.... The word of God, which he kept cordially and heartily; and in his heart, laid it up there; and with his whole soul observed the doctrines and kept the precepts of it;
and I love them exceedingly; and kept them from a principle of love, and not with mercenary and selfish views; and this love was exceeding great, not cold nor lukewarm, but ardent and fervent, love in the superlative degree.
Gill: Psa 119:168 - -- I have kept thy precepts and thy testimonies,.... Both the preceptive and doctrinal part of the word, he preserved and observed both; this is repeated...
I have kept thy precepts and thy testimonies,.... Both the preceptive and doctrinal part of the word, he preserved and observed both; this is repeated for the certainty of it, and to show his great affection to them;
for all my ways are before thee; this is either an appeal to God for the truth of what he had said, who saw and knew all the ways in which he walked, and which he had endeavoured should be conformable to the word of God; or it is a reason why he kept the precepts and testimonies of the Lord, because he knew his eyes were upon him; the omniscience of God had an influence over him, and caused him to be more attentive to the word, as the rule of his actions; see Psa 139:1.
Gill: Psa 119:169 - -- ת,
TAU.--The Twenty-second and last Part.
TAU. Let my cry come near before thee, O Lord,.... Not "my praise", as the Syriac version; but "my pr...
TAU.--The Twenty-second and last Part.
TAU. Let my cry come near before thee, O Lord,.... Not "my praise", as the Syriac version; but "my prayer", put up in great distress, and with great vehemence and importunity; see Psa 119:145; and when it is desired it might "come near before" the Lord, it does not so much suppose distance of place between the petitioner and the petitioned as earth is from heaven, as Aben Ezra observes, as distance of state and condition; the petitioner being a creature, and a sinful creature, and whose sins had separated between God and him: and now the only way of access is by Christ; prayer can only pass to God through him, who is the only Mediator between God and man; by whom persons and services are brought near unto, him with acceptance. The sum of this request is, that his prayer might not be rejected and shut out; but that it might be admitted, might come up before God, and into his ears, and be regarded by him, and accepted with him;
give me understanding according to thy word; meaning not natural, but spiritual understanding; not that he was without any, as natural men are, whose understandings are darkened; for he had a large share of understanding of spiritual things; but he wanted more, he desired to know more of himself, of his wants and weaknesses; to know more of God in Christ, and of Christ, his person, offices, and grace; to know more of the doctrines of the word, and of the duties of religion; and particularly that he might have a better understanding of the business of prayer, and might know both what to pray for, and how to pray as he ought; all which is a gift from God: and he desires in all to be directed "according to the word" of God, the means of enlightening the understanding, and of increasing spiritual knowledge; or else he means the promise of God, that he would give him more knowledge and understanding; that he might be taught of God, and follow on to know him, and increase in every branch of spiritual knowledge.
Gill: Psa 119:170 - -- Let my supplication come before thee,.... The same with his "cry" in Psa 119:169; only expressed by another word, signifying a petition for grace and ...
Let my supplication come before thee,.... The same with his "cry" in Psa 119:169; only expressed by another word, signifying a petition for grace and favour, in an humble and submissive manner; which it is entreated might be received and accepted, as before;
deliver me according to thy word; of promise, such as that in Psa 50:15; meaning from all troubles and afflictions; out of the hands of all his enemies, and from the power of sin, Satan, and the world; and from all fears of wrath, ruin, and destruction. Kimchi observes, that this is not to be understood of a deliverance of the body from distress, but of the soul from the stumbling block of sin.
Gill: Psa 119:171 - -- My lips shall utter praise,.... Like water flowing from a fountain, as the word m signifies. The heart of a good man is like a fountain of water, abou...
My lips shall utter praise,.... Like water flowing from a fountain, as the word m signifies. The heart of a good man is like a fountain of water, abounding: with good things, and his mouth is a well of life; out of the abundance of grace and good things in his heart his mouth speaks, Joh 4:14; and particularly his heart is filled with praise and thankfulness for the many blessings of providence and grace enjoyed; his lips show it forth; it comes flowing from him freely and readily, without force and compulsion, largely and plentifully, constantly and continually, and with great vehemence and strength, as streams from a fountain;
when thou hast taught me thy statutes: which is what the psalmist often prays for in this psalm; and signifies he should be very thankful to God for, and should sincerely praise him, could he obtain this favour; see Psa 119:7.
Gill: Psa 119:172 - -- My tongue shall speak of thy word,.... Of the word of God in general; of the truth of it, which he knew by certain experience; of the purity of it, te...
My tongue shall speak of thy word,.... Of the word of God in general; of the truth of it, which he knew by certain experience; of the purity of it, tending to promote holiness of heart and life; of the power and efficacy of it, enlightening his mind, and working effectually in him; of the profit of it, to his learning, to his instruction, comfort, and refreshment; of the preciousness of it, being of more worth than thousands of gold and silver; and of the pleasantness of it, being sweeter than the honey or honeycomb, and more to be esteemed than one's necessary food; and of the promises of it in particular, of the worth and value of them, of their suitableness and use, and of the faithful fulfilment of them; and of the doctrines of the word, especially those which relate to the grace of God, and salvation by the Messiah; and also of the precepts of the word, as follows:
for all thy commandments are righteousness; not only righteous, but righteousness itself, being strictly just and equitable in the highest sense; and not only some of them, but all of them; see Psa 119:128. Aben Ezra's paraphrase of the words is,
"I will teach the children of men thy word, that they may know that thy commandments are righteousness;''
which is not amiss: and to the same sense is Kimchi's note, who observes, that author of the Masorah interprets it of praise; as if he had said, My tongue shall praise thy word, because all of it is righteousness.
Gill: Psa 119:173 - -- Let thine hand help me,.... Let thine hand of power help me against mine enemies, and deliver me from them; and let thine hand of providence and grace...
Let thine hand help me,.... Let thine hand of power help me against mine enemies, and deliver me from them; and let thine hand of providence and grace communicate to me, and supply me with and help me to everything needful for me, for body and soul; for time and eternity, all grace here, and glory hereafter; let thy right hand help me on in my way, hold and uphold me, keep and preserve me safe to heaven and happiness;
for I have chosen thy precepts; not only the good part, which shall not be taken away, and the way of truth, Psa 119:30; but even the commandments of God, which he preferred to the commandments of men, and choose rather to obey the one than the other; having a most ardent affection for them, an high esteem of them, and a strong attachment to them; see Psa 119:127.
Gill: Psa 119:174 - -- I have longed for thy salvation, O Lord,.... For temporal salvation and deliverance from enemies; and for spiritual and eternal salvation by the Messi...
I have longed for thy salvation, O Lord,.... For temporal salvation and deliverance from enemies; and for spiritual and eternal salvation by the Messiah; and for the Messiah himself, the author of it: Kimchi interprets it of the salvation of the soul in the world to come; see Psa 119:81;
and thy law is my delight; or "delights" n; his exceeding great delight, as being pure and perfect, holy, just, and good; a transcript of the divine nature, a revelation of the divine will; as in the hands of Christ, his surety and Saviour, who had engaged to fulfil it for him; and as written in his heart; and as delivered from the curse and condemnation of it, through the suretyship engagements of Christ.
Gill: Psa 119:175 - -- Let my soul live, and it shall praise thee,.... The psalmist desires the continuance of his natural life, not for his own personal advantage, nor for ...
Let my soul live, and it shall praise thee,.... The psalmist desires the continuance of his natural life, not for his own personal advantage, nor for the sake of his family, nor with any worldly, sinister, and selfish views; but for the glory of God, and for the sake of praising him: or his desire is, that his soul might be lively and comfortable; or that he might be in a lively and cheerful frame of spirit, and so be in fit and proper circumstances to praise the Lord; for it is the living man in both senses, natural and spiritual, that is capable of praising the Lord, Isa 38:19;
and let thy judgments help me; that is, to praise him: meaning either judgments on his enemies, as Aben Ezra; which furnish out matter and occasion of praise and thanksgiving; see Rev 15:3; or the word of God, the doctrines and precepts of it; see Psa 119:164.
Gill: Psa 119:176 - -- I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do o. A sheep he was, a sheep of Christ, given him by the ...
I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do o. A sheep he was, a sheep of Christ, given him by the Father; known by him, and that knew him; knew his voice, and followed him; a sheep of his hand, and of his pasture; one of the lost sheep of the house of Israel, who had been lost in Adam, though recovered by grace; and had gone astray before conversion, but now returned to the Shepherd and Bishop of souls; and since conversion had gone astray from the Shepherd and fold, from the word and precepts of it, through inadvertence, the prevalence of corruption, the snares of the world, and the temptations of Satan; which he both deprecates and owns, Psa 119:10; though it may be understood, as it is by many interpreters, of his being forced, by the persecutions of his enemies, to wander from the courts of God, and from place to place:
seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows:
for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Psa 119:130; Psa 119:130; Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:136; Psa 119:138; Psa 119:139; Psa 119:139; Psa 119:139; Psa 119:142; Psa 119:142; Psa 119:143; Psa 119:144; Psa 119:144; Psa 119:146; Psa 119:149; Psa 119:149; Psa 119:149; Psa 119:150; Psa 119:151; Psa 119:152; Psa 119:154; Psa 119:154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:164; Psa 119:165; Psa 119:165; Psa 119:166; Psa 119:168; Psa 119:169; Psa 119:170; Psa 119:170; Psa 119:172; Psa 119:173; Psa 119:175; Psa 119:175; Psa 119:176
NET Notes: Psa 119:130 Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom fr...
NET Notes: Psa 119:132 Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord’s ...
NET Notes: Psa 119:134 The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
NET Notes: Psa 119:136 Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.
NET Notes: Psa 119:144 The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
NET Notes: Psa 119:146 The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
NET Notes: Psa 119:152 Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that ...
NET Notes: Psa 119:154 Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in t...
NET Notes: Psa 119:160 Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “su...
NET Notes: Psa 119:161 Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating...
NET Notes: Psa 119:162 Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on th...
NET Notes: Psa 119:173 The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.
NET Notes: Psa 119:175 God’s regulations will “help” the psalmist by giving him moral and ethical guidance.
NET Notes: Psa 119:176 Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his en...
Geneva Bible -> Psa 119:130; Psa 119:131; Psa 119:136; Psa 119:138; Psa 119:141; Psa 119:144; Psa 119:145; Psa 119:148; Psa 119:150; Psa 119:152; Psa 119:154; Psa 119:156; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:168; Psa 119:169; Psa 119:171; Psa 119:175; Psa 119:176
Geneva Bible: Psa 119:130 The entrance of thy ( b ) words giveth light; it giveth understanding unto the simple.
( b ) The simple idiots that submit themselves to God have the...
Geneva Bible: Psa 119:131 I opened my mouth, and ( c ) panted: for I longed for thy commandments.
( c ) My zeal toward your word was so great.
Geneva Bible: Psa 119:136 Rivers of waters ( d ) run down mine eyes, because they keep not thy law.
( d ) He shows what should be the zeal of God's children when they see his ...
Geneva Bible: Psa 119:138 Thy testimonies [that] thou hast commanded [are] ( a ) righteous and very faithful.
( a ) We cannot confess God to be righteous, unless we live uprig...
Geneva Bible: Psa 119:141 I [am] ( c ) small and despised: [yet] do not I forget thy precepts.
( c ) This is the true trial to praise God in adversity.
Geneva Bible: Psa 119:144 The righteousness of thy testimonies [is] everlasting: give me understanding, and I shall ( d ) live.
( d ) So that the life of man without the knowl...
Geneva Bible: Psa 119:145 KOPH. I ( a ) cried with [my] whole heart; hear me, O LORD: I will keep thy statutes.
( a ) He shows that all his affection and whole heart were bent...
Geneva Bible: Psa 119:148 Mine eyes ( b ) prevent the [night] watches, that I might meditate in thy word.
( b ) He was more earnest in the study of God's word, than they who k...
Geneva Bible: Psa 119:150 They draw nigh that follow after ( c ) mischief: they are far from thy law.
( c ) He shows the nature of the wicked to be to persecute against their ...
Geneva Bible: Psa 119:152 ( d ) Concerning thy testimonies, I have known of old that thou hast founded them for ever.
( d ) His faith is grounded on God's word, that he would ...
Geneva Bible: Psa 119:154 Plead my cause, and deliver me: quicken me according to thy ( a ) word.
( a ) For without God's promise there is no hope of deliverance.
Geneva Bible: Psa 119:156 Great [are] thy tender mercies, O LORD: quicken me according to thy ( b ) judgments.
( b ) According to your promise made in the law, which because t...
Geneva Bible: Psa 119:158 I beheld the transgressors, and was ( c ) grieved; because they kept not thy word.
( c ) My zeal consumed me when I saw their malice and contempt for...
Geneva Bible: Psa 119:159 Consider how I ( d ) love thy precepts: quicken me, O LORD, according to thy lovingkindness.
( d ) It is a sure sign of our adoption, when we love th...
Geneva Bible: Psa 119:160 Thy word [is] true [from] the ( e ) beginning: and every one of thy righteous judgments [endureth] for ever.
( e ) Since you first promised it, even ...
Geneva Bible: Psa 119:161 SCHIN. Princes have ( a ) persecuted me without a cause: but my heart standeth in awe of thy word.
( a ) The threatenings and persecutions of princes...
Geneva Bible: Psa 119:164 ( b ) Seven times a day do I praise thee because of thy righteous judgments.
( b ) That is, often and various times.
Geneva Bible: Psa 119:165 Great peace have they which ( c ) love thy law: and nothing shall offend them.
( c ) For their conscience assures them that they please you, whereas ...
Geneva Bible: Psa 119:166 LORD, I have ( d ) hoped for thy salvation, and done thy commandments.
( d ) He shows that we must first have faith before we can work and please God...
Geneva Bible: Psa 119:168 I have kept thy precepts and thy testimonies: ( e ) for all my ways [are] before thee.
( e ) I had no respect for men, but set you always before my e...
Geneva Bible: Psa 119:169 TAU. Let my cry come near before thee, O LORD: give me understanding ( a ) according to thy word.
( a ) As you have promised to be the schoolmaster t...
Geneva Bible: Psa 119:171 My lips shall ( b ) utter praise, when thou hast ( c ) taught me thy statutes.
( b ) The word means to pour forth continually.
( c ) All his prayer ...
Geneva Bible: Psa 119:175 Let my soul live, and it shall praise thee; and let thy ( d ) judgments help me.
( d ) That is, your provident care over me, and with which you will ...
Geneva Bible: Psa 119:176 I have ( e ) gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.
( e ) Being chased to and fro by my enemies, and ...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 119:1-176
TSK Synopsis: Psa 119:1-176 - --1 This psalm contains sundry prayers, praises, and professions of obedience.
Maclaren -> Psa 119:165
Maclaren: Psa 119:165 - --Submission And Peace
Great peace have they which love Thy law; and nothing shall offend them.' Psalm 119:165.
THE marginal note says they shall have ...
MHCC: Psa 119:129-136 - --The wonders of redeeming love will fix the heart in adoration of them. The Scriptures show us what we were, what we are, and what we shall be. They sh...
MHCC: Psa 119:137-144 - --God never did, and never can do wrong to any. The promises are faithfully performed by Him that made them. Zeal against sin should constrain us to do ...
MHCC: Psa 119:145-152 - --Supplications with the whole heart are presented only by those who desire God's salvation, and who love his commandments. Whither should the child go ...
MHCC: Psa 119:153-160 - --The closer we cleave to the word of God, both as our rule and as our stay, the more assurance we have of deliverance. Christ is the Advocate of his pe...
MHCC: Psa 119:161-168 - --Those whose hearts stand in awe of God's word, will rather endure the wrath of man, than break the law of God. By the word of God we are unspeakable g...
MHCC: Psa 119:169-176 - --The psalmist desired grace and strength to lift up his prayers, and that the Lord would receive and notice them. He desired to know more of God in Chr...
Matthew Henry -> Psa 119:130; Psa 119:131; Psa 119:132; Psa 119:133; Psa 119:134; Psa 119:135; Psa 119:136; Psa 119:137-138; Psa 119:139; Psa 119:140; Psa 119:141; Psa 119:142; Psa 119:143-144; Psa 119:145-146; Psa 119:147-148; Psa 119:149; Psa 119:150-151; Psa 119:152; Psa 119:153-154; Psa 119:155; Psa 119:156; Psa 119:157; Psa 119:158; Psa 119:159; Psa 119:160; Psa 119:161; Psa 119:162; Psa 119:163; Psa 119:164; Psa 119:165; Psa 119:166; Psa 119:167-168; Psa 119:169-170; Psa 119:171; Psa 119:172; Psa 119:173-174; Psa 119:175; Psa 119:176
Matthew Henry: Psa 119:130 - -- Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which...
Matthew Henry: Psa 119:131 - -- Here is, 1. The desire David had towards the word of God: I longed for thy commandments. When he was under a forced absence from God's ordinances ...
Matthew Henry: Psa 119:132 - -- Here is, 1. David's request for God's favour to himself: " Look graciously upon me; let me have thy smiles, and the light of thy countenance. Tak...
Matthew Henry: Psa 119:133 - -- Here David prays for two great spiritual blessings, and is, in this verse, as earnest for the good work of God in him as, in the verse before, for t...
Matthew Henry: Psa 119:134 - -- Here, 1. David prays that he might live a quiet and peaceable life, and might not be harassed and discomposed by those that studied to be vexatious:...
Matthew Henry: Psa 119:135 - -- David here, as often as elsewhere, writes himself God's servant, a title he gloried in, though he was a king; now here, as became a good servant, 1....
Matthew Henry: Psa 119:136 - -- Here we have David in sorrow. 1. It is a great sorrow, to such a degree that he weeps rivers of tears. Commonly, where there is a gracious heart, ...
Matthew Henry: Psa 119:137-138 - -- Here is, 1. The righteousness of God, the infinite rectitude and perfection of his nature. As he is what he is, so he is what he should be, and in e...
Matthew Henry: Psa 119:139 - -- Here is, 1. The great contempt which wicked men put upon religion: My enemies have forgotten thy words. They have often heard them, but so little ...
Matthew Henry: Psa 119:140 - -- Here is, 1. David's great affection for the word of God: Thy servant loves it. Every good man, being a servant of God, loves the word of God, beca...
Matthew Henry: Psa 119:141 - -- Here is, 1. David pious and yet poor. He was a man after God's own heart, one whom the King of kings did delight to honour, and yet small and despi...
Matthew Henry: Psa 119:142 - -- Observe, 1. That God's word is righteousness, and it is an everlasting righteousness. It is the rule of God's judgment, and it is consonant to h...
Matthew Henry: Psa 119:143-144 - -- These two verses are almost a repetition of the two foregoing verses, but with improvement. 1. David again professes his constant adherence to God a...
Matthew Henry: Psa 119:145-146 - -- Here we have, I. David's good prayers, by which he sought to God for mercy; these he mentions here, not as boasting of them, or trusting to any meri...
Matthew Henry: Psa 119:147-148 - -- David goes on here to relate how he had abounded in the duty of prayer, much to his comfort and advantage: he cried unto God, that is, offered up to...
Matthew Henry: Psa 119:149 - -- Here, 1. David applies to God for grace and comfort with much solemnity. He begs of God to hear his voice: "Lord, I have something to say to thee; s...
Matthew Henry: Psa 119:150-151 - -- Here is, I. The apprehension David was in of danger from his enemies. 1. They were very malicious, and industrious in prosecuting their malicious de...
Matthew Henry: Psa 119:152 - -- This confirms what he had said in the close of the foregoing verses, All thy commandments are truth; he means the covenant, the word which God has...
Matthew Henry: Psa 119:153-154 - -- Here, I. David prays for succour in distress. Is any afflicted? let him pray; let him pray as David does here. 1. He has an eye to God's pity, and...
Matthew Henry: Psa 119:155 - -- Here is, 1. The description of wicked men. They do not only do God's statutes, but they do not so much as seek them; they do not acquaint themselves...
Matthew Henry: Psa 119:156 - -- Here, 1. David admires God's grace: Great are thy tender mercies, O Lord! The goodness of God's nature, as it is his glory, so it is the joy of al...
Matthew Henry: Psa 119:157 - -- Here is, 1. David surrounded with difficulties and dangers: Many are my persecutors and my enemies. When Saul the king was his persecutor and enem...
Matthew Henry: Psa 119:158 - -- Here is, 1. David's sorrow for the wickedness of the wicked. Though he conversed much at home, yet sometimes he looked abroad, and could not but see...
Matthew Henry: Psa 119:159 - -- Here is, 1. David's appeal to God concerning his love to his precepts: "Lord, thou knowest all things, thou knowest that I love them; consider it th...
Matthew Henry: Psa 119:160 - -- David here comforts himself with the faithfulness of God's word, for the encouragement of himself and others to rely upon it. 1. It has always been ...
Matthew Henry: Psa 119:161 - -- David here lets us know, 1. How he was discouraged in his duty by the fear of man: Princes persecuted him. They looked upon him as a traitor and a...
Matthew Henry: Psa 119:162 - -- Here is, 1. The pleasure David took in the word of God. He rejoiced at it, rejoiced that God had made such a discovery of his mind, that Israel was ...
Matthew Henry: Psa 119:163 - -- Love and hatred are the leading affections of the soul; if those be fixed aright, the rest move accordingly. Here we have them fixed aright in David...
Matthew Henry: Psa 119:164 - -- David, in this psalm, is full of complaints, yet those did neither jostle out his praises nor put him out of tune for them; whatever condition a chi...
Matthew Henry: Psa 119:165 - -- Here is an account of the happiness of good men, who are governed by a principle of love to the word of God, who make it their rule and are ruled by...
Matthew Henry: Psa 119:166 - -- Here is the whole duty of man; for we are taught, 1. To keep our eye upon God's favour as our end: " Lord, I have hoped for thy salvation, not only...
Matthew Henry: Psa 119:167-168 - -- David's conscience here witnesses for him, I. That his practices were good. 1. He loved God's testimonies, he loved them exceedingly. Our love to th...
Matthew Henry: Psa 119:169-170 - -- Here we have, I. A general petition for audience repeated: Let my cry come near before thee; and again, Let my supplication come before thee. He...
Matthew Henry: Psa 119:171 - -- Here is, 1. A great favour which David expects from God, that he will teach him his statutes. This he had often prayed for in this psalm, and urge...
Matthew Henry: Psa 119:172 - -- Observe here, 1. The good knowledge David had of the word of God; he knew it so well that he was ready to own, with the utmost satisfaction, that al...
Matthew Henry: Psa 119:173-174 - -- Here, 1. David prays that divine grace would work for him: Let thy hand help me. He finds his own hands are not sufficient for him, nor can any cr...
Matthew Henry: Psa 119:175 - -- David's heart is still upon praising God; and therefore, 1. He prays that God would give him time to praise him: " Let my soul live, and it shall pr...
Matthew Henry: Psa 119:176 - -- Here is, 1. A penitent confession: I have gone astray, or wander up and down, like a lost sheep. As unconverted sinners are like lost sheep (Luk...
Keil-Delitzsch -> Psa 119:129-136; Psa 119:137-144; Psa 119:145-152; Psa 119:153-160; Psa 119:161-168; Psa 119:169-176
Keil-Delitzsch: Psa 119:129-136 - --
The eightfold Phe . The deeper his depression of spirit concerning those who despise the word of God, the more ardently does he yearn after the lig...
Keil-Delitzsch: Psa 119:137-144 - --
The eightfold Tsade . God rules righteously and faithfully according to His word, for which the poet is accordingly zealous, although young and des...
Keil-Delitzsch: Psa 119:145-152 - --
The eightfold Koph . Fidelity to God's word, and deliverance according to His promise, is the purport of his unceasing prayer. Even in the morning ...
Keil-Delitzsch: Psa 119:153-160 - --
The eightfold Resh . Because God cannot suffer those who are faithful to His word to succumb, he supplicates His help against his persecutors. ר...
Keil-Delitzsch: Psa 119:161-168 - --
The eightfold ש (both Shin and Sin )
(Note: Whilst even in the oldest alphabetical Pijutim the Sin perhaps represents the Samech as well, but ...
Keil-Delitzsch: Psa 119:169-176 - --
The eightfold Tav . May God answer this his supplication as He has heard his praise, and interest Himself on behalf of His servant, the sheep that ...
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...
Constable: Psa 119:1-176 - --Psalm 119
The anonymous psalmist who wrote this longest psalm sought refuge from his persecutors and fou...
Constable: Psa 119:129-136 - --17. The wonder of God's Word 119:129-136
The testimonies of the Lord are wonderful because they ...
Constable: Psa 119:137-144 - --18. The righteous character of God's Word 119:137-144
The righteous God has given us a righteous...
Constable: Psa 119:145-152 - --19. The truth of God's Word 119:145-152
The psalmist called on God to deliver him because he pro...
Constable: Psa 119:153-160 - --20. Love for God's Word 119:153-160
Again the writer prayed for deliverance appealing to his com...
Constable: Psa 119:161-168 - --21. Joy in God's Word 119:161-168
The opposition of powerful individuals did not intimidate the ...
Constable: Psa 119:169-176 - --22. Salvation in God's Word 119:169-176
The psalmist called to the Lord again to hear his suppli...
expand allCommentary -- Other
Evidence: Psa 119:133 Sin may beset the Christian, but those whose steps are in God’s Word prevent sin from having dominion over them. See Rom 6:12-18 .
Evidence: Psa 119:136 " And you, too, who are moral enough in your conversation, and regular in your attendance on the outward forms of religion, you who never weep over si...
Evidence: Psa 119:160 QUESTIONS & OBJECTIONS "The Bible has changed down through the ages." No, it hasn't. God has preserved His Word. In the spring of 1947, the Dead ...
Evidence: Psa 119:162 SPRINGBOARDS FOR PREACHING AND WITNESSING The Bible and All It Contains A young man once received a letter from a lawyer stating that his grandmo...
expand allIntroduction / 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 ...
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 let...
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 nation...
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 b...
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 o...
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 writ...
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...
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 Te...
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 the...
Constable: Psalms (Book Introduction) Introduction
Title
The title of this book in the Hebrew Bible is Tehillim, which means...
Constable: Psalms (Outline) Outline
I. Book 1: chs. 1-41
II. Book 2: chs. 42-72
III. Book 3: chs. 73...
Constable: Psalms Psalms
Bibliography
Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...
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 ...
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 c...
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;...
