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Psalm 119The Glories of God’s Law1 Happy are those whose way is blameless, who walk in the law of the L ord. 2 Happy are those who keep his decrees, who seek him with their whole heart, 3 who also do no wrong, but walk in his ways. 4 You have commanded your precepts to be kept diligently. 5 O that my ways may be steadfast in keeping your statutes! 6 Then I shall not be put to shame, having my eyes fixed on all your commandments. 7 I will praise you with an upright heart, when I learn your righteous ordinances. 8 I will observe your statutes; do not utterly forsake me.
9 How can young people keep their way pure? By guarding it according to your word. 10 With my whole heart I seek you; do not let me stray from your commandments. 11 I treasure your word in my heart, so that I may not sin against you. 12 Blessed are you, O L ord; teach me your statutes. 13 With my lips I declare all the ordinances of your mouth. 14 I delight in the way of your decrees as much as in all riches. 15 I will meditate on your precepts, and fix my eyes on your ways. 16 I will delight in your statutes; I will not forget your word.
17 Deal bountifully with your servant, so that I may live and observe your word. 18 Open my eyes, so that I may behold wondrous things out of your law. 19 I live as an alien in the land; do not hide your commandments from me. 20 My soul is consumed with longing for your ordinances at all times. 21 You rebuke the insolent, accursed ones, who wander from your commandments; 22 take away from me their scorn and contempt, for I have kept your decrees. 23 Even though princes sit plotting against me, your servant will meditate on your statutes. 24 Your decrees are my delight, they are my counselors.
25 My soul clings to the dust; revive me according to your word. 26 When I told of my ways, you answered me; teach me your statutes. 27 Make me understand the way of your precepts, and I will meditate on your wondrous works. 28 My soul melts away for sorrow; strengthen me according to your word. 29 Put false ways far from me; and graciously teach me your law. 30 I have chosen the way of faithfulness; I set your ordinances before me. 31 I cling to your decrees, O L ord; let me not be put to shame. 32 I run the way of your commandments, for you enlarge my understanding.
33 Teach me, O L ord, the way of your statutes, and I will observe it to the end. 34 Give me understanding, that I may keep your law and observe it with my whole heart. 35 Lead me in the path of your commandments, for I delight in it. 36 Turn my heart to your decrees, and not to selfish gain. 37 Turn my eyes from looking at vanities; give me life in your ways. 38 Confirm to your servant your promise, which is for those who fear you. 39 Turn away the disgrace that I dread, for your ordinances are good. 40 See, I have longed for your precepts; in your righteousness give me life.
41 Let your steadfast love come to me, O L ord, your salvation according to your promise. 42 Then I shall have an answer for those who taunt me, for I trust in your word. 43 Do not take the word of truth utterly out of my mouth, for my hope is in your ordinances. 44 I will keep your law continually, forever and ever. 45 I shall walk at liberty, for I have sought your precepts. 46 I will also speak of your decrees before kings, and shall not be put to shame; 47 I find my delight in your commandments, because I love them. 48 I revere your commandments, which I love, and I will meditate on your statutes.
49 Remember your word to your servant, in which you have made me hope. 50 This is my comfort in my distress, that your promise gives me life. 51 The arrogant utterly deride me, but I do not turn away from your law. 52 When I think of your ordinances from of old, I take comfort, O L ord. 53 Hot indignation seizes me because of the wicked, those who forsake your law. 54 Your statutes have been my songs wherever I make my home. 55 I remember your name in the night, O L ord, and keep your law. 56 This blessing has fallen to me, for I have kept your precepts.
57 The L ord is my portion; I promise to keep your words. 58 I implore your favor with all my heart; be gracious to me according to your promise. 59 When I think of your ways, I turn my feet to your decrees; 60 I hurry and do not delay to keep your commandments. 61 Though the cords of the wicked ensnare me, I do not forget your law. 62 At midnight I rise to praise you, because of your righteous ordinances. 63 I am a companion of all who fear you, of those who keep your precepts. 64 The earth, O L ord, is full of your steadfast love; teach me your statutes.
65 You have dealt well with your servant, O L ord, according to your word. 66 Teach me good judgment and knowledge, for I believe in your commandments. 67 Before I was humbled I went astray, but now I keep your word. 68 You are good and do good; teach me your statutes. 69 The arrogant smear me with lies, but with my whole heart I keep your precepts. 70 Their hearts are fat and gross, but I delight in your law. 71 It is good for me that I was humbled, so that I might learn your statutes. 72 The law of your mouth is better to me than thousands of gold and silver pieces.
73 Your hands have made and fashioned me; give me understanding that I may learn your commandments. 74 Those who fear you shall see me and rejoice, because I have hoped in your word. 75 I know, O L ord, that your judgments are right, and that in faithfulness you have humbled me. 76 Let your steadfast love become my comfort according to your promise to your servant. 77 Let your mercy come to me, that I may live; for your law is my delight. 78 Let the arrogant be put to shame, because they have subverted me with guile; as for me, I will meditate on your precepts. 79 Let those who fear you turn to me, so that they may know your decrees. 80 May my heart be blameless in your statutes, so that I may not be put to shame.
81 My soul languishes for your salvation; I hope in your word. 82 My eyes fail with watching for your promise; I ask, “When will you comfort me?” 83 For I have become like a wineskin in the smoke, yet I have not forgotten your statutes. 84 How long must your servant endure? When will you judge those who persecute me? 85 The arrogant have dug pitfalls for me; they flout your law. 86 All your commandments are enduring; I am persecuted without cause; help me! 87 They have almost made an end of me on earth; but I have not forsaken your precepts. 88 In your steadfast love spare my life, so that I may keep the decrees of your mouth.
89 The L ord exists forever; your word is firmly fixed in heaven. 90 Your faithfulness endures to all generations; you have established the earth, and it stands fast. 91 By your appointment they stand today, for all things are your servants. 92 If your law had not been my delight, I would have perished in my misery. 93 I will never forget your precepts, for by them you have given me life. 94 I am yours; save me, for I have sought your precepts. 95 The wicked lie in wait to destroy me, but I consider your decrees. 96 I have seen a limit to all perfection, but your commandment is exceedingly broad.
97 Oh, how I love your law! It is my meditation all day long. 98 Your commandment makes me wiser than my enemies, for it is always with me. 99 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
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33. Teach me, O Jehovah/the way of thy statutes. He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor. The majority of mankind think of anything rather than this, as that which they ought to ask from God. The Holy Spirit, therefore, often inculcates this desire, and we ought always to keep it in mind, that not only the inexperienced and unlearned, but those who have made great progress, may not cease to aspire after farther advancement. And as the Spirit of understanding comes from above, they should seek to be guided by his invisible agency to the proper knowledge of the law. In the second clause of the verse the prophet points out the particular kind of doctrine of which he treats, that which virtually and effectually tends to renovate the heart of man. Interpreters explain the word עקב, ekeb, two ways. Some would have it to denote wages or reward, and then the Psalmist’s meaning would be: After I have been well instructed, then shall I know that those who apply themselves to the observance of thy law will not labor in vain; and, therefore, for the sake of the reward, I will keep thy commandments, persuaded that thou wilt never disappoint thy servants. Others render it, until the end, because those whom God teaches he teaches successfully, and, at the same time, strengthens them for prosecuting their journey without feeling lassitude or languor by the way, and enables them to persevere with constancy until they arrive at the termination of their course. I am far from supposing that he has no reference to the grace of perseverance. Let my readers, however, consider whether this verse may not be taken simply as the words stand in the original. The preposition until is not expressed by the prophet, who merely says, I will keep the end. “Lord, I have need of constant teaching, that I may not fall short of, but keep my eye continually upon my mark; for thou commandest me to run in thy course, on condition that death alone should be the goal. Unless thou teach me daily, this perseverance will not be found in me. But if thou guide me, I will be constantly upon the watch, and will never turn away my eyes from my end, or aim.” In my version I have inserted the commonly received reading. 34. Make me to understand We are here informed that true wisdom consists in being wise according to the law of God, that it may preserve us in fear and obedience to him. In asking God to confer this wisdom upon him, he owns that men, in consequence of their natural blindness, aim at anything rather than this. And, indeed, it is quite foreign to the notions usually prevalent among mankind to strain every nerve to keep God’s law. The world esteems as wise those only who look well to their own interests, are acute and politic in temporal matters, and who even excel in the art of beguiling the simple. In opposition to such a sentiment, the prophet pronounces men to be void of true understanding as long as the fear of God does not predominate among them. For himself he asks no other prudence than the surrendering of himself entirely to God’s direction. At the same time, he acknowledges this to be the special gift of God, which none can procure by his own power or policy; for were each adequate to be his own teacher in this matter, then this petition would be superfluous. Moreover, as the observance of the law is no common occurrence, he employs two terms in reference to it. “Lord, it is a high and hard thing to keep thy law strictly as it ought, which demands from us purity beyond what we are able to attain; yet, depending on the heavenly illumination of thy Spirit, I will not cease my endeavors to keep it.” The following, however, renders the meaning more clear: “Give me understanding to keep and observe thy law with my whole heart.” Mention is made of the whole heart, to tell us how far they are from the righteousness of the law who obey it only in the letter, doing nothing deserving of blame in the sight of men. God puts a restraint principally on the heart, that genuine uprightness may flourish there, whose fruits may afterwards appear in the life. This spiritual observance of the law is a most convincing evidence of the necessity of being divinely prepared and formed for it. 35. Direct me in the path The frequent repetition of this phraseology by the prophet is not to be considered as redundant. Seeing that the end of man’s existence ought to consist in profiting in God’s school, we nevertheless perceive how the world distracts him by its allurements, and how he also forms for himself a thousand avocations calculated to withdraw his thoughts from the main business of his life. The next clause of the verse, in it I take pleasure, must be carefully attended to. For it is an indication of rare excellence when a person so arranges his sentiments and affections as to renounce all the enticements pleasant to the flesh, and take delight in nothing so much as in the service of God. The prophet had already attained to this virtue but he still perceives that he is not yet perfect. Therefore, that his desire may be fully accomplished, he solicits fresh assistance from God, according to the saying of Paul, “It is God that worketh in you, both to will and to do of his good pleasures” Philippians 2:13. Let it be remembered, that he does not boast of the inherent working of his nature, but sets forth the grace he has received, that God may complete the work he has begun. “Lord, thou hast given me courage, grant me also strength.” Hence in the term pleasure there is an implied opposition to the lusts of the flesh, which keep the hearts of mankind lettered by their enticements. 36. Incline my heart In this verse he confesses the human heart to be so far from yielding to the justice of God, that it is more inclined to follow an opposite course. Were we naturally and spontaneously inclined to the righteousness of the law, there would be no occasion for the petition of the Psalmist, Incline my heart It remains, therefore, that our hearts are full of sinful thoughts, and wholly rebellious, until God by his grace change them. This confession on the part of the prophet must not be overlooked, That the natural corruption of man is so great, that he seeks for any thing rather than what is right, until he be turned by the power of God to new obedience, and thus begin to be inclined to that which is good. In the second clause of the verse the prophet points to those impediments which prevent mankind from attaining to the desire of righteousness; their being inclined to covetousness. By a figure of speech, 412412 Per Synecdochen. in which a part is put for the whole, the species is put for the genus. The Hebrew term, בצע batsang, signifies to use violence, or to covet, or to defraud; but covetousness is most in accordance with the spirit of the passage, provided we admit the prophet to have selected this species, “the root of all evils,” to demonstrate that nothing is more opposed to the righteousness of God, (1 Timothy 6:10). We are here instructed generally, that we are so much under the influence of perverse and vicious affections, our hearts abhor the study of God’s law, until God inspire us with the desire for that which is good. 37. Turn away mine eyes. By these words we are taught that all our senses are so filled with vanity, that, until refined and rectified, their alienation from the pursuit of righteousness is no matter of surprise. In the former verse he informed us of the reigning of that depravity in the hearts of men, which he now says reaches also to the outward senses. “The disease of covetousness not only lurks in our hearts, but spreads over every part, so that neither eyes, ears, feet, nor hands, have escaped its baneful influence; in a word, nothing is exempted from corruption.” And we know, assuredly, that the guilt of original sin is not confined to one faculty of man only; it pervades his whole constitution. If our eyes must be turned away from vanity by the special grace of God, it follows, that, as soon as they are opened, they are eagerly set on the impostures of Satan, by which they are beset on all sides. If Satan only laid snares for us, and were we possessed of sufficient prudence to guard against his deceits, it could not, with propriety, be said that God turned away our eyes from vanity; but, as they are naturally set upon sinful allurements, there is need for their being withdrawn from them. As often, then, as we open our eyes, we must not forget that two gates are opened for the devil to enter our hearts, unless God guard us by his Holy Spirit. The remarks which he makes, in reference to the eyes, are equally applicable to the other senses, inasmuch as he again employs that figure of speech, by which a part is taken for the whole. The other clause of the verse corresponds well with the meaning here given. Others may propose different interpretations; I think, however, the following is the most natural: Lord, as the whole life of mankind is accursed, so long as they employ their powers in committing sin, grant that the power which I possess may aspire after nothing except the righteousness which thou appointest us. The better to manifest this, we must lay it down as a first principle, that seeing, hearing, walking, and feeling, are God’s precious gifts; that our understandings and will, with which we are furnished, are a still more valuable gift; and, after all, there is no look of the eyes, no motion of the senses, no thought of the mind, unmingled with vice and depravity. Such being the case, the prophet, with good reason, surrenders himself entirely to God, for the mortification of the flesh, that he might begin to live anew. 38. Confirm thy word unto thy servant. Here we have briefly set forth the sole end and legitimate use of prayer, which is, that we may reap the fruits of God’s promises. Whence it comes to pass, that they commit sin who utter vague and incoherent desires. For we perceive the prophet allows not himself to petition or wish any thing but what God hath condescended to promise. And certainly their presumption is great, who rush into the presence of God without any call from his word; as if they would make him subservient to their humor and caprice. The argument by which the Psalmist enforces his plea deserves to be noticed; because I am devoted to thy fear. The relative אשר asher, in this place bears the signification of the causal conjunction, because or for. The prophet intimates that he does not content himself with mere temporal enjoyments, as worldly men do; and that he did not make a preposterous abuse of God’s promises, to secure the delights of the flesh, but that he made his fear and reverence his aim. And truly the best assurance which we can have of obtaining our requests is when these and God’s service harmonize, and our sole desire is that he may reign in and over us. 39. Take away my reproach. It is not certain to what reproach he alludes. Knowing that many calumniators were on the watch to find occasion for reviling him, should they happen to detect him in any offense, it is not without reason he dreaded lest he might fall into such disgrace, and that by his own fault. Probably he might be apprehensive of some other reproach, aware that wicked men shamefully and injuriously slander the good generally, and, by their calumnies, distort and pervert their good actions. The concluding clause, Because the judgments of God are good, is the reason why God should put to silence the mischievous tongues, which pour out the venom of their malice without shame against the innocent, who are reverently observing his law. If any be inclined to view the word reproach as directed against God himself, such an interpretation is by no means objectionable, That the prophet, whose aim it was to stand approved as to his life in God’s sight, merely desired, when he appeared before his tribunal, not to be judged as a reprobate man; just as if, with great zeal and magnanimity, he would despise all the empty talk of the men of the world, provided he stood upright in God’s sight. Above all, it becomes holy men to dread the reproach of being suffused with shame at God’s judgment-seat. 40. Behold, I have a desire to thy precepts This is a repetition of what he declared a little before, with regard to his pious affection, and his love of righteousness; and that nothing was wanting but God to complete the work which he had commenced. If this interpretation be admitted, then, to be quickened in the righteousness of God, will be tantamount to being quickened in the way. The term righteousness is often put in this psalm for the law of God, or the rule of a righteous life. This view tends to make the two parts of the verse accord with one another. “Lord, this is now a remarkable kindness thou hast done me, in having inspired me with a holy desire to keep thy law; one thing is still necessary, that this same virtue pervade my whole life.” But as the word righteousness is ambiguous, my readers may, if they choose, understand it thus: Restore, defend, and maintain me for the sake of thy goodness, which thou art wont to show to all thy people. I have already pointed out the exposition which I prefer. 41. Let thy mercies come to me There can be no doubt, that, in mentioning the mercy of God first, and afterwards his salvation, the Psalmist, according to the natural order, puts the cause before the effect. By adopting this arrangement, he acknowledges that there is no salvation for him but in the pure mercy of God. And while he desires a gracious salvation, he, at the same time, relies on the promise, as we have already elsewhere seen. In the second verse he boasts that he is furnished with the best defense against the calumnies of his enemies, arising from his trust in the word of God. We may resolve the future tense into the optative mood, as many do: O Lord, since I have trusted in thy word, grant that my mouth with all boldness may repel the slanders which they utter against me, and suffer me not to be silent when they load me with unmerited reproach.” Whichever of these meanings we adopt, we are taught that there will always be evil-speakers, who will not cease to defame the children of God, though they be entirely undeserving of such treatment. It is somewhat dubious to what particular kind of reproach he refers; for the ungodly not only cover the children of God with ignominy, but also make their faith the subject of ridicule. I prefer the following interpretation, because it agrees best with the context, and David is here placing his trust in God in opposition to their derision. “I shall have something to reply to the base mockery of the enemies who injure me without cause, in that God never disappoints those who place their confidence in him.” If any one be inclined to consider the passage as embracing both meanings, I offer no objection to it. Besides, he does not simply say, that he trusted in God, but that he also trusted in his word, which is the ground of his trust. We must carefully attend to the correspondence and mutual relation between the term word, in the first part of the verse, and that in the other. Were not God, by his Word, to furnish us with another word for our defense, we would instantly be overwhelmed with the insolence of our enemies. If, then, we wish to be proof against the attacks of the world, the commencement and foundation of our magnanimity is here pointed out to us, — our trusting in God’s word, guarded by which, the Spirit of God calls upon us boldly to contemn the virulent blasphemies of the ungodly. And to qualify us for repelling such blasphemies, he connects the word of hope with the word of confession. 43. Take not the word of truth too long out of my mouth 414414 “O take not, etc. This verse seems to admit of either of the two following interpretations: ‘Suffer me not to desist utterly from making an open profession of true religion; for I wait for thy promises:’ or, ‘Suffer me not to be reproached with falsehood, (for having asserted that thou wouldest take vengeance on the wicked,) because I have looked for thy judgments,’ i.e., thy penal judgments. Calvin favors the former interpretation, the latter is Le Clerc’s.” — Cresswell. Walford, by word, understands the answer that the Psalmist had to make to the accusations of his enemies: and observes, “This answer, which asserted his innocence of the crimes with which they charged him, he declares to be altogether true; and he entreats that God, as a judge, would not suffer him to be deprived of the benefit of that answer, but pronounce a righteous sentence between them.” It may be asked, why he demands rather to have his tongue filled with, than his heart fortified by, the word of truth; inasmuch as the latter takes the precedence, both in point of order and of excellence. What will it profit us to be fluent and eloquent in speech, if our hearts are destitute of faith? On the other hand, wherever there is firm faith, there to speech will flow ultroneously. My reply is, that David was not so concerned about outward confession as not to give the preference to the faith of the heart; but considering that he is making his address to God, there is nothing strange in his making mention only of the former, under which, however, he includes also the latter. “Lord, support not only my heart by faith, lest I be overwhelmed with temptation, but grant me also freedom of speech, that I may fearlessly sound forth thy praises among men.” We observe, when he asks to be endued with boldness of speech, that he begins with the heart. It may be farther inquired here, why he says too long, just as if he were not afraid of being deprived of the word of truth for a short time. Such a supposition were most absurd, seeing we must watch every moment lest we be overtaken by the enemy, when we are unarmed and powerless. The solution of this difficulty must be drawn from our own experience; for in this, the infirmity of our flesh, it is almost impossible but that, occasionally, even the stoutest heart will quail under the violent assaults of Satan. And although their faith fails not, yet it shakes, and they do not find such presence of mind, as that there is constantly a uniform train of speech, and a prompt reply to the derision’s of the ungodly; but, on the contrary, they rather begin to stagger and quake for a short time. Conscious of this weakness, which is perceptible in all mankind, he accommodates his prayer in the following manner: “Though I am not always prepared with that boldness of speech which is desirable, suffer me not to continue long silent.” By this language the prophet tacitly admits, that he had not been so steadfast and bold as was requisite, but that he was, as it were, struck speechless by reason of fear. Whence we may learn, that the faculty of speaking freely is no more in our power than are the affections. of the heart. As far, then, as God directs our tongues, they are prepared for ready utterance; but no sooner does he withdraw the spirit of magnanimity, than not only our hearts faint, or rather fail, but also our tongues become mute. The cause of this is subjoined in these words, for I have waited for thy judgments for so he literally expresses himself. From which we conclude, that judgments refer not merely to the precepts of the law, but also to the promises, which constitute the true foundation of our confidence. Some render it, I was afraid of thy. judgments, deriving the word here employed from the root חול chul; which translation I am unable to say whether it be suitable or not. But of this I am certain, that to understand judgments as equivalent to punishments, is quite foreign to the design of the prophet. 44. I will keep thy law continually He resolves to devote himself to the study of the law, not for a short time only, but even to the termination of his life. The employing of three synonymous words, תמיד, tamid, עולם, olam, עד, ed, so far from being viewed as a superfluous accumulation of terms, contains an implied indication, that, unless the faithful make a strenuous and steady opposition, the fear of God may be gradually effaced from their minds by various temptations, and they will lose the affection which they bear for the law. In order, therefore, that he may be the better prepared for meeting these trials, he alludes to the difficulty and danger connected with them. The next verse may be read as expressing a desire that he might walk. Be this as it may, we retain the commonly received reading, That David exults at the thought of his path becoming plain and easy, in consequence of his seeking diligently after God’s precepts; that is, to walk at ease The ways of men are frequently rugged and obstructed, because they themselves lay various stumblingblocks in them, or entangle themselves in many inextricable windings. Hence it comes to pass, that while none will submit to the word of God as their rule, every man endures the punishment legitimately due to such arrogance. On all sides God lays snares for us, puts pitfalls in our way, causes us to fall in with paths broken and rugged, and at last shuts us up in a bottomless pit: and by how much the more politic a mart is, by so much the more will he meet with obstructions in his path. This verse teaches us that, if any man yield implicit obedience to God, he will receive this as his reward, that he shall walk with a calm and composed mind; and should he meet with difficulties, he will find the means of surmounting them. The faithful, however readily and submissively they give themselves up to God, may happen to find themselves involved in perplexity; nevertheless, the end contemplated by Paul is accomplished, that though they be in trouble and toil, yet they do not continue in irremediable distress, because it is the duty (so to speak) of God to point out a way for them where there seems to be no way, (2 Corinthians 4:8.) Moreover, when grievously oppressed, even then they walk at ease, for they commit the doubtful issue of events to God in such a manner, that, having him for their guide, they have no doubt they will come out boldly from the depths of distress. 46. And I will steal, of thy testimonies before kings 415415 “Dr Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion: but we have already seen that it is most likely that the psalm was compiled under the Babylonish captivity. But the words may, with more propriety, be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the Books of Daniel, Ezra, and Nehemiah.” — Dr Adam Clarke. In these words he seems to believe that he is in possession of that which he formerly prayed for. Having said, “Take not away the word out of my mouths” and now, as if he had obtained what he requested, he rises up, and maintains he will not be dumb, even were he called upon to speak in the presence of kings. There can be no question that he affirms he would willingly stand forward in vindication of the glory of God in the face of the whole world. He selects kings, who are generally more to be dreaded than other men, and haughtily shut the mouths of God’s witnesses. Sometimes, indeed, it happens we will not hold out even in the presence of men in the humblest ranks of life. The moment a man sets himself in opposition to the word of God, we instinctively shrink back from fear; and that boldness of speech, of which we boasted at first, instantly disappears: but our want of courage is most palpable when we are summoned before the thrones of kings. And this is the reason why David asserts, that he will not only hold out against enemies among the meanest of men, but also will remain firm and fearless before kings. These words inform us that we have profited well and truly by God’s word, when our hearts are so completely fortified against the fear of man, that we do not dread the presence of kings, even though all the world attempts; to fill us with dejection and dismay. It is most unbecoming that God’s glory should be obscured by their empty splendor. 47. And I will delight myself The sentiment contained in this verse is similar to that which he had previously mentioned. The amount is, he held the commandments of God in such high esteem, that he experienced nothing more pleasant to him than the making of them his constant theme of meditation. By the term delight, he expresses the intensity of his love. The phrase I will lift up my hands, refers, to the same thing. It is a sure indication that we eagerly desire a thing when we stretch out the hands to grasp and enjoy it. This simile, therefor denotes the ardor of his desire. 416416 “The lifting up of the hands is used in Scripture to denote, first, praying, (Psalm 28:2; Lamentations 2:19; 1 Timothy 2:8;) secondly, blessing, (Leviticus 19:22; Psalm 22:4;) thirdly, swearing, (Genesis 14:22; Deuteronomy 32:40; Psalm 106:26; Ezekiel 36:7; Revelation 10:5;) fourthly, setting about any undertaking, (Genesis 41:44; Psalm 10:13; Hebrews 12:12) Aben Ezra, however, explains, (and perhaps rightly,) that the metaphor, in this place, is taken from the action of those who receive any one whom they were glad or proud to see with uplifted hands.” — Cresswell. Merrick explains the phrase thus: “I will reach out my hands with eagerness, in order to receive thy commandments.” If a man, by his mien and gait pretend any such affection for the law of God, and yet pay no regard to it in the affairs of life, he would be justly chargeable with the basest hypocrisy. Again, he affirms, that that affection, so earnest and so ardent, springs from the sweetness of the law of God having knit our hearts to it. Finally, he says, he would meditate on God’s testimonies. Along with the majority of commentators, I have no doubt that the word שוח shuach, denotes that silent and secret musing in which the children of God exercise themselves. 49. Remember thy word. He prays that God would really perform what he promised; for the event proves that he does not forget his word. That he is speaking of the promises we infer from the end of the verse, in which he declares, that cause was given him to hope, for which there would be no place unless grace had been presented to him. In the second verse he asserts, that though God still kept him in suspense, yet he reposed with confidence in his word. At the same time he informs us, that during his troubles and anxieties, he did not search after vain consolation as the world is wont to do who look around them in all quarters to find something to mitigate their miseries; and if any allurements tickle their fancy, they make use of these as a remedy for alleviating their sorrows. On the contrary, the prophet says he was satisfied with the word of God itself; and that when all other refuges failed him, there he found life full and perfect; nevertheless, he covertly confesses, that if he do not acquire courage from the word of God, he will become like a dead man. The ungodly may sometimes experience elevation of spirit during their miseries, but they are totally destitute of this inward strength of mind. The prophet, then, had good reason for stating, that in the time of affliction the faithful experience animation and rigor solely from the word of God inspiring them with life,. Hence, if we meditate carefully on his word, we shall live even in the midst of death, nor will we meet with any sorrow so heavy for which it will not furnish us with a remedy. And if we are bereft of consolation and succor in our adversities, the blame must rest with ourselves; because, despising or overlooking the word of God, we purposely deceive ourselves with vain consolation. 51. The proud have greatly scorned me This example is eminently useful, as it serves to inform us, that though our honesty may render us obnoxious to the insults of the ungodly, we ought, by our unflinching constancy, to repel their pride, lest we should take a dislike to the law of God. Many who, in other respects, would be disposed to fear God, yield to this temptation. The earth has always been filled with the impious contemners of God, and at this day it is almost overrun with them. Wherefore, if we do not disregard their reviling, there will be no stability in our faith. In calling unbelievers proud, he applies to them a very appropriate designation: for their wisdom consists in despising God, lightly esteeming his judgments, trampling all piety under foot, and, in short, pouring contempt upon the celestial kingdom. Were they not blinded with pride, they would not follow such a headlong course. We must interpret the words in this manner: Though the proud have treated me with scorn, I have not turned aside from thy law. We must not overlook the,, particle very much, or greatly, which imports, that he was harassed, not merely occasionally or for a short time, by the ungodly, but that the attack was continued from day to day. Let us learn from these words, that the wicked, in consequence of their forming the great majority of mankind, arrogate to themselves the greater liberty. The number of the godly who worship God reverently is always small. Hence we must hold out against a large troop and rabble of the impious if we would maintain our integrity. 52. I called to mind thy judgments of old, O Jehovah! In this psalm, the judgments of God are generally taken for his statutes and decrees, that is, his righteousness. 417417 “The Scriptures, like a true mirror, display the justice of God, in the punishment of sinners, and his goodness, in rendering righteousness.” — Dimock. In this place, in consequence of the qualifying phrase, of old, it is more probable that they refer to the examples by which God has made himself known as the righteous Judge of the world. Why does he say that the law of God has been from everlasting? This may to some extent be accounted for from the righteousness here mentioned not being of recent growth, but truly everlasting, because the written law is just an attestation of the law of nature, through means of which God recalls to our memory that which he has previously engraved on our hearts. I am rather inclined to adopt another interpretation, That David remembered the judgments of God, by which he testified that he had established his law perpetually in the world, Such a settlement is very necessary for us; because, when God does not make bare his arm, his word frequently produces little impression. But when he takes vengeance upon the ungodly, he confirms what he had spoken; and this is the reason why in civil law penalties are called confirmations. The term accords better with God’s judgments, by which he establishes the authority of his law, as if a true demonstration accompanied his words. And seeing he declares that he called to mind the most ancient of God’s judgments, it becomes us to learn, that if his judgments are not displayed as frequently as we would desire, for the strengthening of our faith, this is owing to our ingratitude and apathy; for in no past age have there been wanting clear demonstrations for this very purpose; and thus it may with truth be affirmed, that God’s judgments have flowed in one continued manner from age to age, and that the reason why we have not perceived them is, our not deigning to open our eyes to behold them. If any one object, that it is contrary to the nature of his judgments to afford consolation to because they are calculated rather to strike us with terror, the answer is at handy — that the faithful are made to tremble for fear of God’s judgments, as far as is requisite for the mortification of their flesh. On the other hand, these supply them with a large source of consolation, from the fact of their learning from them, that God exercises his superintending providence over the human race. Farther, they learn, that after the wicked have reveled in licentiousness for a season, they shall at length be sisted before the judgment-seat of God; but that they themselves, after having patiently combated under such a Guardian of their welfare, can be in no doubt about their preservation. 53. Terror seized me 418418 The Hebrew word here used for terror is זלעפה, zalaphah, and is supposed to refer to the blasting or scorching wind, called the Simoom, well known to the Eastern nations. Accordingly, Michaelis reads, “A deadly East wind seizes me.” Cocceius reads, “Horror, as a tempest, has seized upon me.” “The sacred writer,” says he, “represents the vehement commotion of his mind as resembling a violent commotion in the air.” According to Dimock, זלעפה denotes, in this place, the burning fever which the pestilential winds in the East occasioned. The word occurs only three times in Scripture; here, in Psalm 11:7, and in Lamentations 5:10. Our translators have rendered it, in Psalm 11:7, by storm, and in Lamentations 5:10, in the margin, plurally by terrors or storms. See volume 1, page 168, note. This verse may be understood in two senses; either that the prophet was grievously afflicted when he saw God’s law violated by the wicked, or that he was horror-struck at the thought of their perdition. Some would render it ardor, which does not so properly agree with the nature of the passage; I therefore abide by the term fear, by which I think his ardent zeal is pointed out, in that he was not only deeply grieved at the transgressions of the law, but held in the utmost detestation the impious boldness of those who lightly esteemed the law of God. At the same time, it is worthy of notice, that it is no new ground of offense to the faithful, if numbers throw off God’s yoke, and set up the standard of rebellion against him. This, I repeat, must be attended to, because many derive flimsy and frivolous pretexts for it, from the degeneracy of the age, as if they must needs howl while they live among wolves. In the days of David, we see there were many who apostatized from the faith, and yet, so far was he from being discouraged or dismayed by these things, that the fear of God rather kindled a holy indignation in his bosom. What is to be done, then, when surrounded by bad examples, but that we should vie with each other in holding them up to detestation? And here a contrast, if not directly stated, is implied, between the flattering unction which we apply to ourselves, believing that all is lawful which is common, and the horror with which the prophet tells us he was seized. If the wicked, haughtily and without restraint, set themselves in opposition to God, in consequence of our not being alive to his judgments, we convert that into an occasion of perverse confidence and insensibility. On the contrary, the prophet asserts that he was seized with horror, because, though he considered the long-suffering of God, on the one hand, yet, on the other, he was fully persuaded that he must, sooner or later, call for condign punishment. 54. Thy statutes have been my songs. 419419 “In the early ages, it was customary to versify the laws, that the people might learn them by heart, and sing them.” — Williams. He repeats in different words what he had formerly mentioned, that the law of God was his sole or special delight during all his life. Singing is an indication of joy. The saints are pilgrims in this world, and must be regarded as God’s children and heirs of heaven, from the fact that they are sojourners on earth. By the house of their pilgrimage, then, may be understood their journey through life. One circumstance merits particular notice, that David, during his exile from his native country, ceased not to draw consolation, amid all his hardships, from the law of God, or rather a joy which rose above all the sadness which his banishment occasioned to him. It was a noble specimen of rare virtue, that when he was denied a sight of the temple, could not draw near to the sacrifices, and was deprived of the ordinances of religion, he yet never departed from his God. The phrase, the house of his pilgrimage, is employed, therefore, to enhance the conduct of David, who, when banished from his country, still retained the law of God deeply engraved on his heart, and who, amid the severity of that exile, which was calculated to deject his spirits, cheered himself by meditating upon the law of God. 55. By night I remembered thy name, O Jehovah! As the second clause of the verse depends on the first, I consider the whole verse as setting forth one and the same truth; and, therefore, the prophet means that he was induced, by the remembrance he had of God, to keep the law. Contempt of the law originates in this, that few have any regard for God; and hence, the Scripture, in condemning the impiety of men, declares that they have forgotten God, (Psalm 50:22; 78:11; 106:21). To rectify this, David exhorts that the remembrance of God is the only remedy for preserving us hi his fear, and in the observance of his law; and assuredly, as often as his majesty occurs to our minds, it will tend to humble us, and the very thought of it will provoke us to the cultivation of godliness. The word night is not intended by him to mean the remembering of God merely for, short time, but a perpetual remembrance of him; he, however, refers to that season in particular, because then almost all our senses are overpowered with sleep. “When other men are sleeping, God occurs to my thoughts during my sleep.” He has another reason for alluding to the night-season, That we may be apprised, that though there was none to observe him, and none to put him in remembrance of it, — yea, though he was shrouded in darkness, — yet he was as solicitous to cherish the remembrance of God, as if’ he occupied the most public and conspicuous place. 56. This was done to me. I doubt not that the prophet, under the term זאת, zoth, comprehends all God’s benefits; but as he comes before God in relation to blessings then being enjoyed by him, he speaks as if he were pointing to them. Hence, under this term is included an acknowledgment of all the benefits with which he had been crowned; or, at all events, he declares that God had borne testimony, by some signal deliverance, to the integrity of his conduct. He does not boast of meriting any thing, as the Pharisees in our day do, who, when they meet with any such matter in Scripture, pervert it to prove the merit of works. But the prophet had no other design, than to set himself in diametrical opposition to the despisers of God, who either impute all their prosperity to their own industry, or ascribe it to chance, and malignantly overlook or conceal God’s superintending providence. He therefore calls upon himself to return to God, and invites others to follow his example, and exhorts them, that as God is an impartial judge, he will always reserve a recompense for piety. Probably, too, by this holy boasting he repels the base slanders of the ungodly, by which we lately saw he was grievously assailed. |