Psalms 119:6

119:6 Then I would not be ashamed,

if ¹  I were focused on ²  all your commands.

Psalms 119:86

119:86 All your commands are reliable.

I am pursued without reason. ³  Help me!

Psalms 119:128

119:128 For this reason I carefully follow all your precepts. ⁴ 

I hate all deceitful actions. ⁵ 

Luke 1:6

1:6 They ⁶  were both righteous in the sight of God, following ⁷  all the commandments and ordinances of the Lord blamelessly. ⁸ 

John 15:14

15:14 You are my friends ⁹  if you do what I command you.

[119:6]  ¹ tn Or “when.”

[119:6]  ² tn Heb “I gaze at.”

[119:86]  ³ sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.

[119:128]  ⁴ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ⁵ tn Heb “every false path.”

[1:6]  ⁶ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ⁷ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ⁸ tn The predicate adjective has the effect of an adverb here (BDF §243).

[15:14]  ⁹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).