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Psalm 119

The Glories of God’s Law

Happy are those whose way is blameless,

who walk in the law of the L ord.

Happy are those who keep his decrees,

who seek him with their whole heart,

who also do no wrong,

but walk in his ways.

You have commanded your precepts

to be kept diligently.

O that my ways may be steadfast

in keeping your statutes!

Then I shall not be put to shame,

having my eyes fixed on all your commandments.

I will praise you with an upright heart,

when I learn your righteous ordinances.

I will observe your statutes;

do not utterly forsake me.

How can young people keep their way pure?

By guarding it according to your word.

With my whole heart I seek you;

do not let me stray from your commandments.

I treasure your word in my heart,

so that I may not sin against you.

Blessed are you, O L ord;

teach me your statutes.

With my lips I declare

all the ordinances of your mouth.

I delight in the way of your decrees

as much as in all riches.

I will meditate on your precepts,

and fix my eyes on your ways.

I will delight in your statutes;

I will not forget your word.

Deal bountifully with your servant,

so that I may live and observe your word.

Open my eyes, so that I may behold

wondrous things out of your law.

I live as an alien in the land;

do not hide your commandments from me.

My soul is consumed with longing

for your ordinances at all times.

You rebuke the insolent, accursed ones,

who wander from your commandments;

take away from me their scorn and contempt,

for I have kept your decrees.

Even though princes sit plotting against me,

your servant will meditate on your statutes.

Your decrees are my delight,

they are my counselors.

My soul clings to the dust;

revive me according to your word.

When I told of my ways, you answered me;

teach me your statutes.

Make me understand the way of your precepts,

and I will meditate on your wondrous works.

My soul melts away for sorrow;

strengthen me according to your word.

Put false ways far from me;

and graciously teach me your law.

I have chosen the way of faithfulness;

I set your ordinances before me.

I cling to your decrees, O L ord;

let me not be put to shame.

I run the way of your commandments,

for you enlarge my understanding.

Teach me, O L ord, the way of your statutes,

and I will observe it to the end.

Give me understanding, that I may keep your law

and observe it with my whole heart.

Lead me in the path of your commandments,

for I delight in it.

Turn my heart to your decrees,

and not to selfish gain.

Turn my eyes from looking at vanities;

give me life in your ways.

Confirm to your servant your promise,

which is for those who fear you.

Turn away the disgrace that I dread,

for your ordinances are good.

See, I have longed for your precepts;

in your righteousness give me life.

Let your steadfast love come to me, O L ord,

your salvation according to your promise.

Then I shall have an answer for those who taunt me,

for I trust in your word.

Do not take the word of truth utterly out of my mouth,

for my hope is in your ordinances.

I will keep your law continually,

forever and ever.

I shall walk at liberty,

for I have sought your precepts.

I will also speak of your decrees before kings,

and shall not be put to shame;

I find my delight in your commandments,

because I love them.

I revere your commandments, which I love,

and I will meditate on your statutes.

Remember your word to your servant,

in which you have made me hope.

This is my comfort in my distress,

that your promise gives me life.

The arrogant utterly deride me,

but I do not turn away from your law.

When I think of your ordinances from of old,

I take comfort, O L ord.

Hot indignation seizes me because of the wicked,

those who forsake your law.

Your statutes have been my songs

wherever I make my home.

I remember your name in the night, O L ord,

and keep your law.

This blessing has fallen to me,

for I have kept your precepts.

The L ord is my portion;

I promise to keep your words.

I implore your favor with all my heart;

be gracious to me according to your promise.

When I think of your ways,

I turn my feet to your decrees;

I hurry and do not delay

to keep your commandments.

Though the cords of the wicked ensnare me,

I do not forget your law.

At midnight I rise to praise you,

because of your righteous ordinances.

I am a companion of all who fear you,

of those who keep your precepts.

The earth, O L ord, is full of your steadfast love;

teach me your statutes.

You have dealt well with your servant,

O L ord, according to your word.

Teach me good judgment and knowledge,

for I believe in your commandments.

Before I was humbled I went astray,

but now I keep your word.

You are good and do good;

teach me your statutes.

The arrogant smear me with lies,

but with my whole heart I keep your precepts.

Their hearts are fat and gross,

but I delight in your law.

It is good for me that I was humbled,

so that I might learn your statutes.

The law of your mouth is better to me

than thousands of gold and silver pieces.

Your hands have made and fashioned me;

give me understanding that I may learn your commandments.

Those who fear you shall see me and rejoice,

because I have hoped in your word.

I know, O L ord, that your judgments are right,

and that in faithfulness you have humbled me.

Let your steadfast love become my comfort

according to your promise to your servant.

Let your mercy come to me, that I may live;

for your law is my delight.

Let the arrogant be put to shame,

because they have subverted me with guile;

as for me, I will meditate on your precepts.

Let those who fear you turn to me,

so that they may know your decrees.

May my heart be blameless in your statutes,

so that I may not be put to shame.

My soul languishes for your salvation;

I hope in your word.

My eyes fail with watching for your promise;

I ask, “When will you comfort me?”

For I have become like a wineskin in the smoke,

yet I have not forgotten your statutes.

How long must your servant endure?

When will you judge those who persecute me?

The arrogant have dug pitfalls for me;

they flout your law.

All your commandments are enduring;

I am persecuted without cause; help me!

They have almost made an end of me on earth;

but I have not forsaken your precepts.

In your steadfast love spare my life,

so that I may keep the decrees of your mouth.

The L ord exists forever;

your word is firmly fixed in heaven.

Your faithfulness endures to all generations;

you have established the earth, and it stands fast.

By your appointment they stand today,

for all things are your servants.

If your law had not been my delight,

I would have perished in my misery.

I will never forget your precepts,

for by them you have given me life.

I am yours; save me,

for I have sought your precepts.

The wicked lie in wait to destroy me,

but I consider your decrees.

I have seen a limit to all perfection,

but your commandment is exceedingly broad.

Oh, how I love your law!

It is my meditation all day long.

Your commandment makes me wiser than my enemies,

for it is always with me.

I have more understanding than all my teachers,

for your decrees are my meditation.

100

I understand more than the aged,

for I keep your precepts.

101

I hold back my feet from every evil way,

in order to keep your word.

102

I do not turn away from your ordinances,

for you have taught me.

103

How sweet are your words to my taste,

sweeter than honey to my mouth!

104

Through your precepts I get understanding;

therefore I hate every false way.

105

Your word is a lamp to my feet

and a light to my path.

106

I have sworn an oath and confirmed it,

to observe your righteous ordinances.

107

I am severely afflicted;

give me life, O L ord, according to your word.

108

Accept my offerings of praise, O L ord,

and teach me your ordinances.

109

I hold my life in my hand continually,

but I do not forget your law.

110

The wicked have laid a snare for me,

but I do not stray from your precepts.

111

Your decrees are my heritage forever;

they are the joy of my heart.

112

I incline my heart to perform your statutes

forever, to the end.

113

I hate the double-minded,

but I love your law.

114

You are my hiding place and my shield;

I hope in your word.

115

Go away from me, you evildoers,

that I may keep the commandments of my God.

116

Uphold me according to your promise, that I may live,

and let me not be put to shame in my hope.

117

Hold me up, that I may be safe

and have regard for your statutes continually.

118

You spurn all who go astray from your statutes;

for their cunning is in vain.

119

All the wicked of the earth you count as dross;

therefore I love your decrees.

120

My flesh trembles for fear of you,

and I am afraid of your judgments.

121

I have done what is just and right;

do not leave me to my oppressors.

122

Guarantee your servant’s well-being;

do not let the godless oppress me.

123

My eyes fail from watching for your salvation,

and for the fulfillment of your righteous promise.

124

Deal with your servant according to your steadfast love,

and teach me your statutes.

125

I am your servant; give me understanding,

so that I may know your decrees.

126

It is time for the L ord to act,

for your law has been broken.

127

Truly I love your commandments

more than gold, more than fine gold.

128

Truly I direct my steps by all your precepts;

I hate every false way.

129

Your decrees are wonderful;

therefore my soul keeps them.

130

The unfolding of your words gives light;

it imparts understanding to the simple.

131

With open mouth I pant,

because I long for your commandments.

132

Turn to me and be gracious to me,

as is your custom toward those who love your name.

133

Keep my steps steady according to your promise,

and never let iniquity have dominion over me.

134

Redeem me from human oppression,

that I may keep your precepts.

135

Make your face shine upon your servant,

and teach me your statutes.

136

My eyes shed streams of tears

because your law is not kept.

137

You are righteous, O L ord,

and your judgments are right.

138

You have appointed your decrees in righteousness

and in all faithfulness.

139

My zeal consumes me

because my foes forget your words.

140

Your promise is well tried,

and your servant loves it.

141

I am small and despised,

yet I do not forget your precepts.

142

Your righteousness is an everlasting righteousness,

and your law is the truth.

143

Trouble and anguish have come upon me,

but your commandments are my delight.

144

Your decrees are righteous forever;

give me understanding that I may live.

145

With my whole heart I cry; answer me, O L ord.

I will keep your statutes.

146

I cry to you; save me,

that I may observe your decrees.

147

I rise before dawn and cry for help;

I put my hope in your words.

148

My eyes are awake before each watch of the night,

that I may meditate on your promise.

149

In your steadfast love hear my voice;

O L ord, in your justice preserve my life.

150

Those who persecute me with evil purpose draw near;

they are far from your law.

151

Yet you are near, O L ord,

and all your commandments are true.

152

Long ago I learned from your decrees

that you have established them forever.

153

Look on my misery and rescue me,

for I do not forget your law.

154

Plead my cause and redeem me;

give me life according to your promise.

155

Salvation is far from the wicked,

for they do not seek your statutes.

156

Great is your mercy, O L ord;

give me life according to your justice.

157

Many are my persecutors and my adversaries,

yet I do not swerve from your decrees.

158

I look at the faithless with disgust,

because they do not keep your commands.

159

Consider how I love your precepts;

preserve my life according to your steadfast love.

160

The sum of your word is truth;

and every one of your righteous ordinances endures forever.

161

Princes persecute me without cause,

but my heart stands in awe of your words.

162

I rejoice at your word

like one who finds great spoil.

163

I hate and abhor falsehood,

but I love your law.

164

Seven times a day I praise you

for your righteous ordinances.

165

Great peace have those who love your law;

nothing can make them stumble.

166

I hope for your salvation, O L ord,

and I fulfill your commandments.

167

My soul keeps your decrees;

I love them exceedingly.

168

I keep your precepts and decrees,

for all my ways are before you.

169

Let my cry come before you, O L ord;

give me understanding according to your word.

170

Let my supplication come before you;

deliver me according to your promise.

171

My lips will pour forth praise,

because you teach me your statutes.

172

My tongue will sing of your promise,

for all your commandments are right.

173

Let your hand be ready to help me,

for I have chosen your precepts.

174

I long for your salvation, O L ord,

and your law is my delight.

175

Let me live that I may praise you,

and let your ordinances help me.

176

I have gone astray like a lost sheep; seek out your servant,

for I do not forget your commandments.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

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; ²⁰²⁰ According to this view, the last clause would read, “that I may keep thy statutes.” 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.

147. I have prevented the twilight. The Hebrew noun נשף, nesheph, is in this place improperly translated by crepusculum, twilight; for it rather signifies the dawn of morning. But as the Latin’s derive the word crepusculum, from creperus, which signifies doubtful or uncertain, so that it may signify the doubtful and intermediate time between light and darkness, I have not been particularly nice in the selection of the term only let my readers understand that the evening twilight commencing with sunset is not here denoted, but the imperfect light which precedes the rising of the sun. David then expresses the most eager haste when he says, that he prevented the dawn of the morning by his prayers. The verb cry always conveys the idea of earnestness; referring, as it does, not so much to the loudness of the voice as to the vehemency and ardor of the mind. In mentioning his haste, his object is the better to set forth his perseverance; for he tells us, that although he betook himself to prayer with such promptitude, yet he did not immediately become weary of that exercise, like the unbelieving, who, if God does not suddenly grant them their requests, murmur and complain against him. Thus, in conjoining patience of hope with earnestness of desire, he shows what is the true manner of praying; even as Paul, in Philippians 4:6, when he exhorts us to

“let our requests be made known unto God with thanksgiving,” (Philippians 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.

148. My eyes have prevented the night watchers. ²¹²¹     The Hebrews divided the natural day into three portions--morning, noon, and evening — which are mentioned by David as seasons in which he engaged in prayer. (Psalm 55:17.) They also divided the night into three parts, called “watches,” consisting of four hours each, and commencing at our six o’clock in the evening. In Lamentations 2:19, we read of the first watch; or, as it is there designated, “the beginning of the watches;” in Judges 7:19, of “the middle watch;” and in Exodus 14:24, of “the morning watch.” A similar division of the night seems to have been made by other ancient nations, as appears from the references made to it by Homer and the early Greek writers. The Greeks and Romans, however, in improving their military discipline, afterwards divided the night into four watches, each consisting of three hours; and when the Jews fell under the dominion of the latter people, they adopted from them this division of the night. Hence we read of “the fourth watch of the night” in Matthew 14:25. And the four watches are mentioned together in Mark 13:35:
   “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at cock-crowing,
or in the morning.”
   The time at which each of these four watches began and ended is thus determined by Dr. Hales, who has written elaborately on the subject: “1. Οψε, the late, began at sunset, and ended with the third hour of the night, including the evening-dawn, or twilight. It was also called οψια ὡρα, eventide, Mark 11:11; or simply οψια, evening, John 20:19, etc. 2. Μεσονυκτιον, the midnight, lasted from the third hour till midnight. 3. Αλεκτοροφωνια, the cock-crowing, midnight till the third hour after, or the ninth hour of the night. It included the two cock-crowings, with the second or principal of which it ended. 4. Πρωι, the early, lasted from the ninth to the twelfth hor of the night, or sunrise, including the morning-dawn or twilight. It is also called πρωια, morning, or morningtide, (ὡρα being understood,) John 18:28, etc.
   “When the Psalmist here declares, that his eyes prevented the nightwatches, we are to understand him as chiefly referring to the middle and morning watches, which falling at that period of the night when men in general are devoted to rest, envinced the strength, fervour, and self-sacrificing character of his devotions.” — Dr. Morison. 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 שוח, suach, is put for to discourse. If this opinion is admitted, the sense will be, that the Prophet, not from ostentation, but for the welfare of his brethren, was so desirous of communicating instruction, that he gave himself no rest. The word meditate is, however, more appropriate in this place; for the night is an unseasonable time for discoursing upon the law of God; but at that season, when alone, he silently recalled to his memory what he had previously learned, so that he passed no part of the night without meditating upon the law.

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 ²²²² By “judgments,” Calvin means “God’s Word,” as the reader will observe from what follows. 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; ²³²³ Walford translates, “Revive me, e Jehovah! according to thy wonted manner.” 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.

150. The pursuers of malice have drawn near. As the Hebrew word רודפי rodphee, translated the pursuers of, is put in the construct state, that is to say, as it is so related to the word זמה, zimmah, rendered wickedness, that in Latin the latter would be put in the genitive ease, I expound the clause as denoting that they draw near to do mischief. I wonder what could move interpreters to translate — The pursuers have approached, or drawn near to wickedness; which the idiom of the language will not admit, to say nothing of the fact that זמה, zimmah, signifies rather perversity or malice, than wickedness. David therefore says, that those who are vehemently bent on malice are pursuing him close behind, and that they rush upon him with such violence in order to do him mischief, as plainly to indicate that they are far off from God’s law, since they east far from them all regard to uprightness and equity. It was a most wretched condition for him to be in, to behold his enemies, who had shaken off all fear of God and reverence for his law, ready with uplifted hand to smite him to death, had not God been near to defend him, as he adds in the subsequent verse —

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 ”
(Philippians 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.

152. I have known from thy testimonies ²⁴²⁴     “De testimoniis tuis.” — Lat. from the beginning. Others here translate, I have known long ago of thy testimonies. ²⁵²⁵     Walford’s rendering is, “I have known thy testimonies long since.” Phillips translates “of old;” and gives this explanation, “I have been acquainted with thy testimonies ever since I have possessed any knowledge, i.e. as soon as I came to years of reflection.
   ‘From a child thou hast known the holy scriptures.’
2 Timothy 3:15.” 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 מן, or the letter ב, beth. He therefore says, that he had learned from God’s testimonies, or had been taught by them, that they are established for ever ²⁶²⁶     Thou hast established them for ever. That is, thy revelations are unalterable and everlasting, as the attributes of their great Author, and can never fail those who rely upon them, in time, or in eternity.” — Warner on the Psalter. This indeed is the chief point of faith, That the word of God is not only distinguished for fidelity and steadfastness for a time, but that it continues unchangeable for ever. Were it otherwise, it could not include within it the hope of eternal salvation. That the assurance of this immutabiliy of God’s word may be rooted in our minds, the inward revelation of the Holy Spirit is indeed necessary; for until God seal within us the certainty of his word, our belief of its certainty will be continually wavering. Yet the Prophet, not without cause, affirms, that he learned this truth from the word; for when God shines into us by his Spirit, he at the same time causes that sacred truth which endures for ever to shine forth in the mirror of his word.

²⁰ According to this view, the last clause would read, “that I may keep thy statutes.”

²¹ The Hebrews divided the natural day into three portions--morning, noon, and evening — which are mentioned by David as seasons in which he engaged in prayer. (Psalm 55:17.) They also divided the night into three parts, called “watches,” consisting of four hours each, and commencing at our six o’clock in the evening. In Lamentations 2:19, we read of the first watch; or, as it is there designated, “the beginning of the watches;” in Judges 7:19, of “the middle watch;” and in Exodus 14:24, of “the morning watch.” A similar division of the night seems to have been made by other ancient nations, as appears from the references made to it by Homer and the early Greek writers. The Greeks and Romans, however, in improving their military discipline, afterwards divided the night into four watches, each consisting of three hours; and when the Jews fell under the dominion of the latter people, they adopted from them this division of the night. Hence we read of “the fourth watch of the night” in Matthew 14:25. And the four watches are mentioned together in Mark 13:35: “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at cock-crowing, or in the morning.” The time at which each of these four watches began and ended is thus determined by Dr. Hales, who has written elaborately on the subject: “1. Οψε, the late, began at sunset, and ended with the third hour of the night, including the evening-dawn, or twilight. It was also called οψια ὡρα, eventide, Mark 11:11; or simply οψια, evening, John 20:19, etc. 2. Μεσονυκτιον, the midnight, lasted from the third hour till midnight. 3. Αλεκτοροφωνια, the cock-crowing, midnight till the third hour after, or the ninth hour of the night. It included the two cock-crowings, with the second or principal of which it ended. 4. Πρωι, the early, lasted from the ninth to the twelfth hor of the night, or sunrise, including the morning-dawn or twilight. It is also called πρωια, morning, or morningtide, (ὡρα being understood,) John 18:28, etc. “When the Psalmist here declares, that his eyes prevented the nightwatches, we are to understand him as chiefly referring to the middle and morning watches, which falling at that period of the night when men in general are devoted to rest, envinced the strength, fervour, and self-sacrificing character of his devotions.” — Dr. Morison.

²² By “judgments,” Calvin means “God’s Word,” as the reader will observe from what follows.

²³ Walford translates, “Revive me, e Jehovah! according to thy wonted manner.”

²⁴ “De testimoniis tuis.” — Lat.

²⁵ Walford’s rendering is, “I have known thy testimonies long since.” Phillips translates “of old;” and gives this explanation, “I have been acquainted with thy testimonies ever since I have possessed any knowledge, i.e. as soon as I came to years of reflection. ‘From a child thou hast known the holy scriptures.’ 2 Timothy 3:15.”

²⁶ Thou hast established them for ever. That is, thy revelations are unalterable and everlasting, as the attributes of their great Author, and can never fail those who rely upon them, in time, or in eternity.” — Warner on the Psalter.