Psalms · Chapter 119

Verse 1. Blessed are the undefiled in the way] Ërd ymymt yrva ashrey temimey darech, “O the blessedness of the perfect ones in the way.” This Psalm begins something like the first, where see the notes. {Psalm 1:1} By the perfect, which is the proper meaning of the original word, we are to understand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.

Verses 1-3. Blessed are the undefiled — Hebrew, ymymt, temimee, the perfect, or sincere, as the word properly and most frequently signifies; namely, those whose hearts and lives agree with their profession; in the way — The way of the Lord, as it is explained by the next clause; who walk in the law of the Lord — Who order their lives according to the rule of God’s word. That keep his testimonies — Who, in mind and heart, carefully and diligently observe his precepts. And that seek him — Namely, the Lord: that seek his presence and favour, with the whole heart — Sincerely, diligently, and earnestly, above all other things. They also do no iniquity — That is, knowingly: they make it their constant care to shun every known sin. They walk in his ways — In the paths which God hath prescribed to them.

Verse 1. Blessed are the undefiled. Hebrews ymymt tememey, the perfect, the immaculate, the true Israelites, in whom is no guile. Who, like Zachariah and Elizabeth, walk in all the ordinances of the Lord blameless. This psalm opens like the first, with the blessedness of the man who delights day and night in the law of the Lord. From this stanza we gather, that David did not set before him a maimed and temporising standard of religion, but the perfect model of one who loved the Lord, and delighted greatly in his commandments, a felicity to which Asaph had attained, as in Psalm 73.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

Verses 1-3. Blessed are the undefiled — Hebrew, ymymt, temimee, the perfect, or sincere, as the word properly and most frequently signifies; namely, those whose hearts and lives agree with their profession; in the way — The way of the Lord, as it is explained by the next clause; who walk in the law of the Lord — Who order their lives according to the rule of God’s word. That keep his testimonies — Who, in mind and heart, carefully and diligently observe his precepts. And that seek him — Namely, the Lord: that seek his presence and favour, with the whole heart — Sincerely, diligently, and earnestly, above all other things. They also do no iniquity — That is, knowingly: they make it their constant care to shun every known sin. They walk in his ways — In the paths which God hath prescribed to them.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

Verse 3. They also do no iniquity] They avoid all idolatry, injustice, and wrong; and they walk in God’s ways, not in those ways to which an evil heart might entice them, nor those in which the thoughtless and the profligate tread.

Verses 1-3. Blessed are the undefiled — Hebrew, ymymt, temimee, the perfect, or sincere, as the word properly and most frequently signifies; namely, those whose hearts and lives agree with their profession; in the way — The way of the Lord, as it is explained by the next clause; who walk in the law of the Lord — Who order their lives according to the rule of God’s word. That keep his testimonies — Who, in mind and heart, carefully and diligently observe his precepts. And that seek him — Namely, the Lord: that seek his presence and favour, with the whole heart — Sincerely, diligently, and earnestly, above all other things. They also do no iniquity — That is, knowingly: they make it their constant care to shun every known sin. They walk in his ways — In the paths which God hath prescribed to them.

Ver. 3. They also do no iniquity. How remarkably does this agree with the gospel salvation. Whosoever is born of God doth not commit sin. In this the children of God are manifest, and the children of the devil. 1 John 3:9, 10.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

Verse 4. Thy precepts diligently.] dam meod, “superlatively, to the uttermost.” God has never given a commandment, the observance of which he knew to be impossible. And to whatsoever he has commanded he requires obedience; and his grace is sufficient for us. We must not trifle with God.

Verses 4-6. Thou hast commanded us, &c. — Nor is it strange that thy people do so exactly and diligently observe thy precepts, because they are commanded so to do by thee, their sovereign Lord. O that my ways were directed — Hebrew, wnky, established, namely, by thy grace and Holy Spirit, for the direction of God’s word he had already. Then shall I not be ashamed — Either of my actions, or of my hope and confidence in thy favour, but shall lift up my head with courage and boldness, both before men, when they accuse or persecute me, and even before God in the day of judgment, as is said 1 John 4:17. When I have respect — A due respect, which implies hearty affection, diligent study, and constant practice; unto all thy commandments — So as not to be partial in my obedience, nor to allow myself in the commission of any known sin, nor in the neglect of any known duty.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

Verse 5. O that my ways were directed] “I wish that my way may be confirmed to keep thy statutes.” Without thee I can do nothing; my soul is unstable and fickle; and it will continue weak and uncertain till thou strengthen and establish it.

Verses 4-6. Thou hast commanded us, &c. — Nor is it strange that thy people do so exactly and diligently observe thy precepts, because they are commanded so to do by thee, their sovereign Lord. O that my ways were directed — Hebrew, wnky, established, namely, by thy grace and Holy Spirit, for the direction of God’s word he had already. Then shall I not be ashamed — Either of my actions, or of my hope and confidence in thy favour, but shall lift up my head with courage and boldness, both before men, when they accuse or persecute me, and even before God in the day of judgment, as is said 1 John 4:17. When I have respect — A due respect, which implies hearty affection, diligent study, and constant practice; unto all thy commandments — So as not to be partial in my obedience, nor to allow myself in the commission of any known sin, nor in the neglect of any known duty.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

V. 6. Respect-A due respect, which implies hearty affection, diligent study, and constant practice. To all-So as not to allow myself in any known sin, or in the neglect of any known duty.

Verse 6. Then shall I not be ashamed] Every act of transgression in the wicked man tends to harden his heart; and render it callous. If a man who fears God is so unhappy as to fall into sin, his conscience reproaches him, and he is ashamed before God and man. This is a full proof that God’s Spirit has not utterly departed from him, and that he may repent, believe and be healed.

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

Verses 4-6. Thou hast commanded us, &c. — Nor is it strange that thy people do so exactly and diligently observe thy precepts, because they are commanded so to do by thee, their sovereign Lord. O that my ways were directed — Hebrew, wnky, established, namely, by thy grace and Holy Spirit, for the direction of God’s word he had already. Then shall I not be ashamed — Either of my actions, or of my hope and confidence in thy favour, but shall lift up my head with courage and boldness, both before men, when they accuse or persecute me, and even before God in the day of judgment, as is said 1 John 4:17. When I have respect — A due respect, which implies hearty affection, diligent study, and constant practice; unto all thy commandments — So as not to be partial in my obedience, nor to allow myself in the commission of any known sin, nor in the neglect of any known duty.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

V. 7. When-When by thy good spirit I shall he more fitly instructed in the meaning of thy word.

Verses 7, 8. I will praise thee — That is, worship and serve thee; with uprightness of heart — With a single eye to thy glory, and with a sincere desire to know and do thy will; when I shall have learned, &c. — When, by thy good Spirit, I shall be more fully instructed in the meaning of thy word. I will keep thy statutes — It is my full purpose so to do, whatsoever it may cost me. O forsake me not utterly — For then I should fall into the foulest sins. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do. BETH.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

V. 8. Forsake me not-For then I shall fall into the foulest sins.

Verse 8. O forsake me not utterly.] dam d[ ad meod, “to utter dereliction;” never leave me to my own strength, nor to my own heart!

Verses 7, 8. I will praise thee — That is, worship and serve thee; with uprightness of heart — With a single eye to thy glory, and with a sincere desire to know and do thy will; when I shall have learned, &c. — When, by thy good Spirit, I shall be more fully instructed in the meaning of thy word. I will keep thy statutes — It is my full purpose so to do, whatsoever it may cost me. O forsake me not utterly — For then I should fall into the foulest sins. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do. BETH.

1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law. Here occur very many phrases, already familiar, and explained in the notes on previous psalms. Oh that my ways—The view given of their happiness who keep the law, excites this “hungering and thirsting after righteousness.” Righteous judgments—These mean, here, not so much retributions on bad men, as on Pharaoh, as it does the application of the broad principles of justice which constitute the divine economy.

b, Beth.

V. 9. A young man-Or, any man. But he names the young man, because such are commonly void of wisdom and experience, and exposed to many and great temptations. Cleanse-Purge himself from all filthiness of flesh and spirit.

Verse 9. A young man cleanse his way] jra orach, which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offence, his secret pollutions: and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God.

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

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

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

Verse 9. Wherewith shall a young man — Or, any man. But he names the young man, because such are commonly void of wisdom and experience, and exposed to many and great temptations. Cleanse his way — Reform his life, or purge himself from all filthiness of flesh and spirit. By taking heed thereto — By diligently and circumspectly watching over himself, and examining and regulating all his dispositions and actions by the rule of thy word.

Ver. 9. Wherewithal shall a young man cleanse his way? When young men follow their foolish companions, and the dictates of a depraved nature, they greatly err; but when guided by the Lord’s counsel they do well. David followed his bible, and it made him wiser than his teachers. Rehoboam his grandson followed the counsel of his companions, and lost more than half his kingdom; and those who act like him are in danger of losing their souls. And how can youth, as the original will bear, “order their way aright,” without counsel from above? Oh what a glory follows in old age, when young men have been kept from the corruptions of the world through lust.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 10. With my whole heart have I sought thee] 4. He must seek God; make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly. 5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.

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

Verses 10, 11. With my whole heart have I sought thee — Deny me not that aid of thy grace which I have so sincerely and earnestly desired and laboured to obtain. O let me not wander — Hebrew, yngvt la, do not make me to wander, namely, by leading me into temptation, or by withdrawing thy grace, which is necessary to keep me from wandering. Thy word have I hid in my heart — I have not contented myself with merely hearing or reading thy word, but have received it in the love of it, have diligently considered it, and have laid it up in my mind, like a choice treasure, to be ready upon all occasions to counsel, quicken, or caution me, as need may require. That I might not sin against thee — That by a diligent and affectionate consideration of thy precepts, promises, and threatenings, I might be kept from all sinful practices.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

V. 11. Hid-I have laid it up in my mind like a choice treasure, to be ready upon all occasions to counsel, quicken or caution me.

Verse 11. Thy word have I hid in my heart] 7. He must treasure up those portions of God’s word in his mind and heart which speak against uncleanness of every kind; and that recommend purity, chastity, and holiness. The word of Christ should dwell richly in him. If God’s word be only in his Bible, and not also in his heart, he may soon and easily be surprised into his besetting sin.

Verses 10, 11. With my whole heart have I sought thee — Deny me not that aid of thy grace which I have so sincerely and earnestly desired and laboured to obtain. O let me not wander — Hebrew, yngvt la, do not make me to wander, namely, by leading me into temptation, or by withdrawing thy grace, which is necessary to keep me from wandering. Thy word have I hid in my heart — I have not contented myself with merely hearing or reading thy word, but have received it in the love of it, have diligently considered it, and have laid it up in my mind, like a choice treasure, to be ready upon all occasions to counsel, quicken, or caution me, as need may require. That I might not sin against thee — That by a diligent and affectionate consideration of thy precepts, promises, and threatenings, I might be kept from all sinful practices.

Ver. 11. Thy word have I hid in my heart, and harrowed it deep by meditation and prayer, lest I should forget it and sin; and that all the fruits of righteousness might spring up and encrease a hundredfold. The bible, not the world, supplies the soul with arguments and examples against vice. The ten commandments are designed as barriers against crimes.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 12. Blessed art thou] 8. He must acknowledge the mercy of God, in so far preserving him from all the consequences of his sin. 9. He should beg of him to become his teacher, that his heart and conscience might be instructed in the spirituality of his statutes.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 13. With my lips have I declared] 10. He should declare to his own heart, and to all his companions in iniquity, God’s judgments against himself and them; that if his long-suffering mercy have not made a proper impression on their hearts, they may tremble at his approaching judgments.

Verses 13-15. With my lips have I declared, &c. — If thou wilt teach me, I will teach others, as I have already done. I have rejoiced in thy testimonies — In the study and practice of them. I will meditate, &c. — Will seriously consider the nature, and design, and extent of thy precepts, and especially so far as they concern my own duty; and have respect — Hebrew, hcbaw, I will look unto thy ways — As workmen constantly and carefully look to their rule to guide themselves by it. GIMEL.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 14. I have rejoiced] 11. He must consider it his chief happiness to be found in the path of obedience, giving his whole heart and strength to God; and when enabled to do it, he should rejoice more in it than if he had gained thousands of gold and silver. O how great is the treasure of a tender and approving conscience!

Verses 13-15. With my lips have I declared, &c. — If thou wilt teach me, I will teach others, as I have already done. I have rejoiced in thy testimonies — In the study and practice of them. I will meditate, &c. — Will seriously consider the nature, and design, and extent of thy precepts, and especially so far as they concern my own duty; and have respect — Hebrew, hcbaw, I will look unto thy ways — As workmen constantly and carefully look to their rule to guide themselves by it. GIMEL.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 15. I will meditate] 12. He should encourage self-examination and reflection; and meditate frequently on God’s words, works, and ways-and especially on his gracious dealings towards him. 13. He should keep his eye upon God’s steps; setting the example of his Saviour before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.

Verses 13-15. With my lips have I declared, &c. — If thou wilt teach me, I will teach others, as I have already done. I have rejoiced in thy testimonies — In the study and practice of them. I will meditate, &c. — Will seriously consider the nature, and design, and extent of thy precepts, and especially so far as they concern my own duty; and have respect — Hebrew, hcbaw, I will look unto thy ways — As workmen constantly and carefully look to their rule to guide themselves by it. GIMEL.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

Verse 16. I will delight myself] The word is very emphatical: [אשתעש eshtaasha, I will skip about and jump for joy. 14. He must exult in God’s word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation. 15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.

9-16. After the general preliminary given in “Aleph,” the value of the divine word, as the guide of early life, is considered. The youthful lack of experience is compensated by its lessons, and the buoyancy of youthful spirits is sustained by its rich, joyous sympathies.

“Religion never was designed

To make our pleasures less.”

Have I hid—Meaning, not only I have learned it by heart, but I have hoarded it as my choice treasure. “One practises self-control,” says a Greek philosopher, “as long as he remembers thought-regulating words.” Such words are thy statutes. I will delight myself—Here is expressed the glad resolve of a young heart. The writer may have been no longer young, but he speaks from the standpoint of youth, and utters an early covenant. g, Gimel.

V. 17. Live-Safely and comfortably.

Verse 17. Deal bountifully] lmg gemol, reward thy servant. Let him have the return of his faith and prayers, that the Divine life may be preserved in his soul! Then he will keep thy word. From lmg gamal, to reward, &c., comes the name of g gimel, the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist’s art and ingenuity.

Verses 17, 18. Deal bountifully with thy servant — I plead no merit, but only thy free grace and rich mercy; that I may live — Safely and comfortably; and keep thy word — For I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service. Open thou mine eyes — Enlighten my mind by thy Holy Spirit, and dispel all ignorance and error. That I may behold wondrous things out of thy law — Those great and marvellous depths of divine wisdom and goodness, and those profound mysteries of Christ, and of God’s grace to mankind, and that everlasting state, which are not to be known but by divine illumination.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

V. 18. Open-Enlighten my mind by the light of thy Holy Spirit, and dispel all ignorance and error. Behold-Those great and marvellous depths of Divine wisdom and goodness, and those profound mysteries of Christ, and God’s grace to mankind, and of that everlasting state, which are not to be known but by Divine illumination.

Verse 18. Open thou mine eyes] yny[ lg gal eynai, reveal my eyes, illuminate my understanding, take away the veil that is on my heart, and then shall I see wonders in thy law. The Holy Scriptures are plain enough; but the heart of man is darkened by sin. The Bible does not so much need a comment, as the soul does the light of the Holy Spirit. Were it not for the darkness of the human intellect, the things relative to salvation would be easily apprehended.

Verses 17, 18. Deal bountifully with thy servant — I plead no merit, but only thy free grace and rich mercy; that I may live — Safely and comfortably; and keep thy word — For I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service. Open thou mine eyes — Enlighten my mind by thy Holy Spirit, and dispel all ignorance and error. That I may behold wondrous things out of thy law — Those great and marvellous depths of divine wisdom and goodness, and those profound mysteries of Christ, and of God’s grace to mankind, and that everlasting state, which are not to be known but by divine illumination.

Ver. 18. Open thou mine eyes. Enlighten my understanding by thy Holy Spirit. The scriptures should be read with prayer; for a good frame prepares us to see and to feel good things. There are ten thousand beauties in the sacred scriptures, and ten thousand glories in the redemption of man, and in the economy of providence, which we have overlooked in the first reading of the bible. Eye hath not seen, ear hath not heard the things which God hath prepared for them that love him.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

V. 19. A stranger-I am not here as in my home, but as a pilgrim travelling homeward in a strange land. Commandments-Which are my chief support and guide in my pilgrimage.

Verse 19. I am a stranger in the earth] In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.

Verses 19, 20. I am a stranger in the earth — Or, a sojourner. I am not here as in my home, but as a pilgrim travelling homeward in a strange land: a condition which calls for thy pity and help: see note on Psalm 39:12. Hide not thy commandments from me — Which are my chief support and guide in my pilgrimage, My soul breaketh, &c. — Fainteth, as the soul frequently does, when a thing vehemently desired is denied or delayed. Or, as yvpn hsrg is rendered by some, my soul is taken up, or wholly employed, in longing for, or in love to, thy judgments. The whole stream of its desires runs in this channel. I shall think myself quite broken and undone, if I want the word of God to conduct and comfort me.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

V. 20. Breaketh-Faints, as it frequently does, when a thing vehemently desired is delayed. Judgments-To a more sound knowledge and serious practice of them.

Verse 20. My soul breaketh] We have a similar expression: It broke my heart, That is heart-breaking, She died of a broken heart. It expresses excessive longing, grievous disappointment, hopeless love, accumulated sorrow. By this we may see the hungering and thirsting which the psalmist had after righteousness, often mingled with much despondency.

Verses 19, 20. I am a stranger in the earth — Or, a sojourner. I am not here as in my home, but as a pilgrim travelling homeward in a strange land: a condition which calls for thy pity and help: see note on Psalm 39:12. Hide not thy commandments from me — Which are my chief support and guide in my pilgrimage, My soul breaketh, &c. — Fainteth, as the soul frequently does, when a thing vehemently desired is denied or delayed. Or, as yvpn hsrg is rendered by some, my soul is taken up, or wholly employed, in longing for, or in love to, thy judgments. The whole stream of its desires runs in this channel. I shall think myself quite broken and undone, if I want the word of God to conduct and comfort me.

Ver. 20. My soul breaketh. Worldly sorrow and disappointment are sometimes said to break the heart; but David’s soul was broken in longings after God and his righteousness. This is the true broken heart, which every sinner must feel, and which the Lord will not despise. Psalm 34:18. 51:17. Isaiah 57:15.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

V. 21. The proud-Obstinate and presumptuous sinners, who sin with an high hand. Err-Or, wander, knowingly or wilfully.

Verse 21. Thou hast rebuked the proud] This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in subjection, and whose kings were among the proudest of human beings. Instead of זדים zedim, the proud, some MSS. read זרים zarim, strangers, and one reads גוים goyim, the heathen; and so the Syriac.

Verse 21. Thou hast rebuked — Or, dost rebuke, that is, reprove and punish, the proud — Obstinate and presumptuous sinners, who sin with a high hand; that are cursed — That are under the wrath and curse of God, and have his curse upon them in all that they do or possess, Deuteronomy 28:16-19. Which, do err — Hebrew, µygvh, hashogim, wander, or stray, from thy commandments — Namely, knowingly, or wilfully, as proud sinners are wont to do.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

Verse 22. Remove from me reproach and contempt] Of these the captives in Babylon had a more than ordinary load.

Verses 22-24. Remove from me reproach — Which I suffer, and that unjustly, for thy sake; for I have kept thy testimonies — And therefore I am innocent of those things for which they censure and reproach me: or, and therefore thou wilt maintain mine honour and interest, according to thy promise made to such as keep thy testimonies. Princes also did sit and speak, &c. — Did continually speak against me; for sitting denotes continuance. When they sat upon their seats of judicature, or sat together in companies, they entertained one another with discourses to my prejudice. But thy servant did meditate, &c. — All their contumelies and reproaches did not discourage, nor divert me from the study, belief, and practice of thy word. Thy testimonies also are my delight — My chief comfort under all their censures and persecutions; and my counsellors — To teach me how to conduct myself under them.

DALETH.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

Verse 23. Princes also did sit] It is very likely that the nobles of Babylon did often, by wicked misrepresentations, render the minds of the kings of the empire evil affected towards the Jews.

Verses 22-24. Remove from me reproach — Which I suffer, and that unjustly, for thy sake; for I have kept thy testimonies — And therefore I am innocent of those things for which they censure and reproach me: or, and therefore thou wilt maintain mine honour and interest, according to thy promise made to such as keep thy testimonies. Princes also did sit and speak, &c. — Did continually speak against me; for sitting denotes continuance. When they sat upon their seats of judicature, or sat together in companies, they entertained one another with discourses to my prejudice. But thy servant did meditate, &c. — All their contumelies and reproaches did not discourage, nor divert me from the study, belief, and practice of thy word. Thy testimonies also are my delight — My chief comfort under all their censures and persecutions; and my counsellors — To teach me how to conduct myself under them.

DALETH.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

Verse 24. Thy testimonies also are-my counsellors.] ytx[ yvna anshey atsathi, “the men of my counsel.” I sit with them; and I consider every testimony thou hast given as a particular counsellor; one whose advice I especially need.

The Analysis will farther explain the particular uses of this part.

Verses 22-24. Remove from me reproach — Which I suffer, and that unjustly, for thy sake; for I have kept thy testimonies — And therefore I am innocent of those things for which they censure and reproach me: or, and therefore thou wilt maintain mine honour and interest, according to thy promise made to such as keep thy testimonies. Princes also did sit and speak, &c. — Did continually speak against me; for sitting denotes continuance. When they sat upon their seats of judicature, or sat together in companies, they entertained one another with discourses to my prejudice. But thy servant did meditate, &c. — All their contumelies and reproaches did not discourage, nor divert me from the study, belief, and practice of thy word. Thy testimonies also are my delight — My chief comfort under all their censures and persecutions; and my counsellors — To teach me how to conduct myself under them.

DALETH.

17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings. Thy testimonies… are my… counsellors—In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.

d, Daleth.

V. 25. The dust-I am in danger of present death: I am like one laid in the grave. Quicken-Preserve my life, or raise me out of the dust. Word-According to thy promise.

Verse 25. My soul cleaveth unto the dust] It would be best to translate yvpn naphshi, my life; and then cleaving to the dust may imply an apprehension of approaching death; and this agrees best with the petition. Quicken thou me] ynyj chaiyeni, “make me alive.” Keep me from going down into the dust.

Verse 25. My soul cleaveth unto the dust — That is, as some understand it, I am in danger of present death: I am like one laid in the grave; so this phrase is used Psalm 22:15. Quicken thou me — Preserve my life, or raise me out of the dust; according to thy word — According to thy promise. But the psalmist, probably, rather complains in these words of his affections being apt to cleave to worldly objects, which are but dust, and prays for quickening and purifying grace to render him more spiritually minded. And every one whose affections are set on things below has reason to make a similar confession, and to pray, as he did, for quickening and regenerating grace, to raise him to those things which are above, where Christ sitteth at the right hand of God.

Ver. 25. My soul cleaveth to the dust; quicken thou me. In moments of depression, the promises of God greatly comfort and revive the soul with the hope of heaven. They yield divine support and consolation to the fainting mind, and are felt to be exceeding rich and precious.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 26. My ways-My sins; and all my cares, and fears, and troubles.

Verse 26. I have declared my ways] ytrps sipparti, “I have numbered my ways,” I have searched them out; I have investigated them. And that he had earnestly prayed for pardon of what was wrong in them, is evident; for he adds, “Thou heardest me.”

Verses 26, 27. I have declared my ways — My manner of life, my sins, my temptations, my sorrows, my wants, dangers, fears, cares, and concerns; my designs, undertakings, and pursuits: I have spread them all before thee, by way of sincere confession, humble supplication, or solemn appeal. And thou heardest me — Heardest patiently all I had to say, tookest cognizance of my case, and didst grant my petitions and accept my praises. Make me to understand, &c. — Namely, more thoroughly and practically, the meaning of thy precepts — Which are exceeding broad; and how I may walk according to them. Or, how I may demean myself in all the varieties of my condition, and in all my affairs and actions, so as is most agreeable to thy precepts. So shall I talk of thy wondrous works — Of the wonders of thy law, mentioned verse 18.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 27. Understand-More throughly.

Verses 26, 27. I have declared my ways — My manner of life, my sins, my temptations, my sorrows, my wants, dangers, fears, cares, and concerns; my designs, undertakings, and pursuits: I have spread them all before thee, by way of sincere confession, humble supplication, or solemn appeal. And thou heardest me — Heardest patiently all I had to say, tookest cognizance of my case, and didst grant my petitions and accept my praises. Make me to understand, &c. — Namely, more thoroughly and practically, the meaning of thy precepts — Which are exceeding broad; and how I may walk according to them. Or, how I may demean myself in all the varieties of my condition, and in all my affairs and actions, so as is most agreeable to thy precepts. So shall I talk of thy wondrous works — Of the wonders of thy law, mentioned verse 18.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 28. Melteth-Like wax before the fire.

Verse 28. My soul melteth] ãld dalaph signifies to distil, to drop as tears from the eye. As my distresses cause the tears to distil from my eyes, so the overwhelming load of my afflictions causes my life to ebb and leak out.

Verse 28. My soul melteth — Like wax before the fire, through godly sorrow for sin; or sinks under the weight of my affliction. Strengthen thou me — That so I may bear my burdens patiently and cheerfully, and may vanquish all temptations, and may not bring fresh trouble and distress upon myself by relapsing into sin.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 29. Grant me-Vouchsafe me an accurate knowledge of thy word, and let me govern myself by it in all things.

Verse 29. The way of lying] The propensity to falsity and prevarication, whatsoever is contrary to truth. Remove me from its solicitations, and remove it from me. “Grant me thy law graciously;” give it to me as a rule of moral conduct; but give it to me graciously through the Gospel; and then it will not be the letter that killeth, but will be sanctified to me, so as to become to me holy, just, and GOOD.

Verses 29, 30. Remove from me the way of lying — Hebrew, rqv Ërd, dereech sheker, the way of falsehood or deceit, of guile or dissimulation. Let me neither practise it myself, nor countenance, nor be deceived by it in others. The LXX. render it, odon adikiav, the way of unrighteousness. “It is plain,” says Dr. Horne, “that the way of truth, in the latter of these two verses, is opposed to the way of lying, or of falsehood, in the former. The one comprehends every thing in doctrine and practice that is right, and therefore true; the other denotes every thing which is wrong, and therefore false. Of these two ways man hath his choice. God points out to him the former by his word, and offers to conduct him in it by his Spirit. Satan shows him the latter, and endeavours to seduce him into it by his temptations. The psalmist declares himself to have chosen God’s way, and to have laid the Scriptures before him, as the chart by which to direct his course. He therefore prays that the other way may be far removed from him; and that God would vouchsafe him such thorough acquaintance with the way of truth as might prevent him from ever wandering into the path of error. How much depends upon the road we choose! How difficult is it, in a divided and distracted world, to choose aright! Yet this choice, so important, so difficult, frequently remains to be made by us, when we have neither judgment to choose, nor strength to travel!”

Ver. 29. Remove from me the way of lying. In ver. 69, the psalmist says, the proud have forged a lie against me, a court lie, pretending that I had sought the life of Saul. Psalm 63:12. A lie is a lie, however disguised or palliated, and it is a daring affront to the holy and omniscient God. Heathen writers have defended a lie, to save the life of the innocent; but this plea has been well examined by the great Fenelon, archbishop of Cambray. While the tyrant Pygmalion reigned in Tyre, Telemachus was suspected of being a spy; and the life of Narbal, in whose ship he came, was also in danger. Narbal advised him to say that he was a native of Amathonta, a city of Cyprus, and son of a statuary of Venus. “I see no other way to save your life and mine.”

Telemachus rejoined, allow an unfortunate man to perish, whom the destinies wish to destroy. I know how to die, and I am under too high an obligation to you, to involve you in my calamity. I cannot assume the hardiness to lie. I am not a Cyprian, and I cannot say that I am. Narbal answered; “This lie, Telemachus, has nothing in it but what is innocent. The gods themselves would not condemn it: it does wrong to no one, it would save the lives of two innocent men: it merely deceives the king, to prevent his committing a crime. You carry too far the love of virtue, and the fear to wound religion.”

“It suffices,” said I to him, “that a lie is a lie, and cannot be worthy of a man who speaks in presence of the gods, and who owes every thing to truth. He who wounds the truth offends the gods, and wounds himself; for he speaks against his conscience. Cease, Narbal, to propose a thing unworthy of you, and of myself. If the gods have compassion upon us, they can indeed deliver us. If they allow us to perish, we shall in dying be the victims of truth, and leave the world an example of the preference of unspotted virtue to a protracted life.” Telem. 54. 3.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 30. Laid-Or, set before me as a mark to aim at; as a rule to direct me.

Verse 30. I have chosen the way of truth] And that I may continue in its “remove from me the way of lying.” See above.

Verses 29, 30. Remove from me the way of lying — Hebrew, rqv Ërd, dereech sheker, the way of falsehood or deceit, of guile or dissimulation. Let me neither practise it myself, nor countenance, nor be deceived by it in others. The LXX. render it, odon adikiav, the way of unrighteousness. “It is plain,” says Dr. Horne, “that the way of truth, in the latter of these two verses, is opposed to the way of lying, or of falsehood, in the former. The one comprehends every thing in doctrine and practice that is right, and therefore true; the other denotes every thing which is wrong, and therefore false. Of these two ways man hath his choice. God points out to him the former by his word, and offers to conduct him in it by his Spirit. Satan shows him the latter, and endeavours to seduce him into it by his temptations. The psalmist declares himself to have chosen God’s way, and to have laid the Scriptures before him, as the chart by which to direct his course. He therefore prays that the other way may be far removed from him; and that God would vouchsafe him such thorough acquaintance with the way of truth as might prevent him from ever wandering into the path of error. How much depends upon the road we choose! How difficult is it, in a divided and distracted world, to choose aright! Yet this choice, so important, so difficult, frequently remains to be made by us, when we have neither judgment to choose, nor strength to travel!”

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

Verse 31. I have stuck] ytqbd dabakti, I have cleaved to, been glued to, them: the same word as in Psalm 119:25. My soul cleaves as much to thy testimonies, as my life has cleaved to the dust.

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

Verse 31. I have stuck, &c. — I have resolutely persisted in the practice of thy precepts, in spite of all temptations to the contrary, whether from prosperity or adversity, from honour or dishonour, from health or sickness, from pleasure or pain; whether from visible or invisible foes. “The psalmist does not say only, I have followed, but, I have stuck unto thy testimonies — That is, I have adhered so closely and firmly to them, that temptation has in vain essayed to allure, and persecution as vainly attempted to force me from them.” In this the psalmist is an example for our imitation. “Having once chosen our road, we must persevere in it; since better had it been for us never to have known the way of truth, than to forsake it when known.” We must therefore pray with him, O Lord, put me not to shame — By giving me over to apostacy or transgression, which would bring shame: but so continue thy grace and favour to me, that I may never, by falling from my steadfastness, disgrace my heavenly Master, his cause, my brethren, myself, nor be put to shame at the last day.

Ver. 31. I have stuck unto thy testimonies: oh Lord put me not to shame. David professing a sincere and hearty adherence to the law of God, is aware that the Lord could readily put him to shame; for there is none righteous before Him. He therefore prays, ver. 39, Turn away my reproach which I fear. Let all my sins be blotted out, to be remembered against me no more for ever.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

V. 32. Run-I will obey thy precepts with all readiness, fervency, and diligence. Enlarge-When thou shalt replenish my heart with wisdom, and love to thee and thy law.

Verse 32. I will run] The particle yk, which we translate when, should be translated because: Because thou shalt enlarge, or dilate, my heart; make plain my path by cleansing me from my impurity, and taking the hinderances out of my way. I will then run without dread of stumbling, and every day make sensible progress.

Verse 32. I will run the way of thy commandments — I will obey thy precepts with all readiness, fervency, and diligence; when thou shalt enlarge my heart — When thou shalt replenish my heart with more knowledge of, love to, and delight in, thy law: when thou shalt knock off those fetters of remaining corruption, and give me a more noble and generous disposition toward thee, and establish me with thy free Spirit, Psalm 51:12. Thus David both owns his duty, and asserts the absolute necessity of divine grace to enable him to perform it. HE.

25-32. My soul cleaveth unto the dust—Now is presented a soul in deep affliction, as if the trial in the previous division had gone against him; as if he had suffered the loss of all things, and worse was yet to follow. The way of lying—In trouble one is strongly drawn to hold untruthful views of providence, of his persecutors, and of his own merits. This can but aggravate his case. Sentiments of truth and justice are then peculiarly salutary. They help one to “rise o’er fear, and doubt, and care.” h, He.

Verse 33. Teach me, O Lord, the way of thy statutes] To understand the spiritual reference of all the statutes, &c, under the law, required a teaching which could only come from God.

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

Verses 33-35. Teach me, &c., and I will keep it — Or, that I may keep it; that I may persevere; for apostacy proceeds from the want of wisdom and understanding; unto the end — Hebrew, bq[, to the heel, that is, quite through, from head to foot. Make me to go, &c., in thy commandments — By directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight — Forsake not him who delighteth in thee, and in thy service; and as thou hast wrought in me to will, do thou also work in me to do.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

Verse 34. With my whole heart.] I will not trifle with my God, I will not divide my affections with the world; God shall have all.

Verses 33-35. Teach me, &c., and I will keep it — Or, that I may keep it; that I may persevere; for apostacy proceeds from the want of wisdom and understanding; unto the end — Hebrew, bq[, to the heel, that is, quite through, from head to foot. Make me to go, &c., in thy commandments — By directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight — Forsake not him who delighteth in thee, and in thy service; and as thou hast wrought in me to will, do thou also work in me to do.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

Verses 33-35. Teach me, &c., and I will keep it — Or, that I may keep it; that I may persevere; for apostacy proceeds from the want of wisdom and understanding; unto the end — Hebrew, bq[, to the heel, that is, quite through, from head to foot. Make me to go, &c., in thy commandments — By directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight — Forsake not him who delighteth in thee, and in thy service; and as thou hast wrought in me to will, do thou also work in me to do.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

V. 36. Covetousness-He mentions this in particular, because it is most opposite to God’s testimonies, and does most commonly hinder men from receiving his word, and from profiting by it: and because it is most pernicious, as being the root of all evil.

Verse 36. Not to covetousness.] Let me have no inordinate love for gain of any kind, nor for any thing that may grieve thy Spirit, or induce me to seek my happiness here below.

Verse 36. Incline my heart, &c. — As the wisdom of man may conceive, and his tongue utter, great things of God and holiness, while his heart is averse from both; therefore David saith, not only, Give me understanding, but, incline my heart unto thy testimonies — To the love and practice of them; and not to covetousness — He mentions this in particular, because it is most opposite to God’s testimonies, and does most commonly hinder men from receiving his word, and from profiting by it; and because it is most pernicious, as being the root of all evil.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

V. 37. Vanity-The vain things of this present world, such as riches, honours, pleasures: from beholding them, with desire or affection. Quicken-Make me lively, vigorous and fervent in thy service.

Verse 37. From beholding vanity] An idol, worldly pleasure, beauty, finery; any thing that is vain, empty, or transitory. Let me not behold it; let me not dwell upon it. Let me remember Achan: he saw,—he coveted,—he took,—he hid his theft, and was slain for his sin.

Verses 37, 38. Turn away mine eyes from beholding vanity — The vain things of this world, such as riches, honours, pleasures; from beholding them with desire or affection. Quicken thou me in thy way — Make me lively, vigorous, and fervent in thy service. Establish thy word — Confirm and perform thy promises; unto thy servant — Who is subject to thy authority, obedient to thy laws, and devoted to thy fear — Those are indeed God’s servants who, though they have infirmities and defects, yet are sincerely devoted to his fear, and have all their affections and motions governed thereby.

Ver. 37. Turn away mine eyes from beholding vanity. The term denotes idolatry in all its beguiling forms. In Solomon’s eyes all was vanity. What else are the gay and giddy circles of life? What else are theatres, and public resorts? Here myriads of immortal souls would fain wring a happiness from pleasures which endure but for a moment.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

V. 38. Stablish-Confirm and perform thy promises.

Verse 38. Stablish thy word] Fulfil the promises thou hast made to me.

Verses 37, 38. Turn away mine eyes from beholding vanity — The vain things of this world, such as riches, honours, pleasures; from beholding them with desire or affection. Quicken thou me in thy way — Make me lively, vigorous, and fervent in thy service. Establish thy word — Confirm and perform thy promises; unto thy servant — Who is subject to thy authority, obedient to thy laws, and devoted to thy fear — Those are indeed God’s servants who, though they have infirmities and defects, yet are sincerely devoted to his fear, and have all their affections and motions governed thereby.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

V. 39. I fear-For my instability in thy ways; which in respect to my own weakness, I have great cause to fear.

Verse 39. Turn away my reproach, which I fear] This may be understood of the reproach which a man may meet with in consequence of living a godly life, for such a life was never fashionable in any time or country. But I have found the following note on the passage: “I have done a secret evil; my soul is sorry for it: if it become public, it will be a heavy reproach to me. O God, turn it away, and let it never meet the eye of man!”—Anon.

Verses 39, 40. Turn away my reproach which I fear — For my instability in thy ways; which, in respect to my own weakness, I have great cause to fear; I have longed after thy precepts — After a more solid knowledge and constant performance of them. Quicken me — Do thou preserve and maintain both my natural and spiritual life; in thy righteousness — According to thy faithfulness, which obligeth thee to make good thy promises.

VAU.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

V. 40. Longed-After a more solid knowledge and constant performance of them. In-According to thy faithfulness.

Verse 40. Behold, I have longed] Thou searchest the heart; thou knowest that I have long desired thy salvation; thou seest that this desire still remains. Behold it! it is thy work; and through thy mercy I breathe after thy mercy.

Quicken me] I am dying; O give me the spirit of life in Christ Jesus!

Verses 39, 40. Turn away my reproach which I fear — For my instability in thy ways; which, in respect to my own weakness, I have great cause to fear; I have longed after thy precepts — After a more solid knowledge and constant performance of them. Quicken me — Do thou preserve and maintain both my natural and spiritual life; in thy righteousness — According to thy faithfulness, which obligeth thee to make good thy promises.

VAU.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it. Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness. w, Vau.

Verse 41. Let thy mercies come] Let me speedily see the accomplishment of all my prayers! Let me have thy salvation-such a deliverance as it becomes thy greatness and goodness to impart. Let it be according to thy word-thy exceeding great and precious promises.

Verses 41-44. Let thy mercies, &c. — Let thy promised mercies be performed to me. So shall I answer him that reproacheth me — That chargeth me with folly for my piety and trust in thy promises. And take not the truth, &c. — Deal not so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth, and infallible certainty. “The judgments of God,” says Mudge, “were that word of truth in which he trusted; to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word, for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it.” Or, he may mean, Let the word of truth be always in my mouth; let me have that wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and to make profession of my faith, whenever I am called to it. We have indeed need to pray that we may never be afraid or ashamed to own God’s truths and ways, nor deny him before men. So shall I keep thy law — So shall I be encouraged, as well as obliged, to the constant study and observation of thy laws.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

Verse 42. So shall I have wherewith to answer] Many say, “My hope in thy mercy is vain;” but when thou fulfillest thy promises to me, then shall I answer to the confusion of their infidelity.

Verses 41-44. Let thy mercies, &c. — Let thy promised mercies be performed to me. So shall I answer him that reproacheth me — That chargeth me with folly for my piety and trust in thy promises. And take not the truth, &c. — Deal not so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth, and infallible certainty. “The judgments of God,” says Mudge, “were that word of truth in which he trusted; to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word, for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it.” Or, he may mean, Let the word of truth be always in my mouth; let me have that wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and to make profession of my faith, whenever I am called to it. We have indeed need to pray that we may never be afraid or ashamed to own God’s truths and ways, nor deny him before men. So shall I keep thy law — So shall I be encouraged, as well as obliged, to the constant study and observation of thy laws.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

V. 43. Take not-Do not deal so with me, that I shall be ashamed to mention thy word. Judgments-In thy word.

Verse 43. Take not the word of truth] Grant that the assurances which thy prophets have given to the people of approaching deliverance may not fall to the ground; let it appear that they have spoken thy mind, and that thou hast fulfilled their word.

Verses 41-44. Let thy mercies, &c. — Let thy promised mercies be performed to me. So shall I answer him that reproacheth me — That chargeth me with folly for my piety and trust in thy promises. And take not the truth, &c. — Deal not so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth, and infallible certainty. “The judgments of God,” says Mudge, “were that word of truth in which he trusted; to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word, for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it.” Or, he may mean, Let the word of truth be always in my mouth; let me have that wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and to make profession of my faith, whenever I am called to it. We have indeed need to pray that we may never be afraid or ashamed to own God’s truths and ways, nor deny him before men. So shall I keep thy law — So shall I be encouraged, as well as obliged, to the constant study and observation of thy laws.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

Verses 41-44. Let thy mercies, &c. — Let thy promised mercies be performed to me. So shall I answer him that reproacheth me — That chargeth me with folly for my piety and trust in thy promises. And take not the truth, &c. — Deal not so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth, and infallible certainty. “The judgments of God,” says Mudge, “were that word of truth in which he trusted; to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word, for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it.” Or, he may mean, Let the word of truth be always in my mouth; let me have that wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and to make profession of my faith, whenever I am called to it. We have indeed need to pray that we may never be afraid or ashamed to own God’s truths and ways, nor deny him before men. So shall I keep thy law — So shall I be encouraged, as well as obliged, to the constant study and observation of thy laws.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

V. 45. At liberty-Enjoy great freedom and comfort in thy ways.

Verse 45. I will walk at liberty] When freed from the present bondage, we shall rejoice in obedience to thy testimonies; we shall delight to keep all thy ordinances.

Verses 45-48. And I will walk at liberty — Having then no such encumbrances upon me as I now have in these straits and difficulties which beset and burden me, I shall enjoy great freedom and comfort in thy ways, and will do my duty with cheerfulness and joy. I will speak of thy testimonies also before kings — Who commonly entertain all godly discourses with scorn and contempt. I will delight myself, &c. — Whereas other princes place their delight in the glories and vanities of this world, and the study and practice of religion are generally irksome and disagreeable to them, thy law shall be my chief delight and pleasure. My hands also will I lift up — To receive and embrace thy precepts and promises, by faith and love, and cheerfully and vigorously to put them in practice.

ZAIN.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

Verse 46. I will speak-before kings] 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.

Verses 45-48. And I will walk at liberty — Having then no such encumbrances upon me as I now have in these straits and difficulties which beset and burden me, I shall enjoy great freedom and comfort in thy ways, and will do my duty with cheerfulness and joy. I will speak of thy testimonies also before kings — Who commonly entertain all godly discourses with scorn and contempt. I will delight myself, &c. — Whereas other princes place their delight in the glories and vanities of this world, and the study and practice of religion are generally irksome and disagreeable to them, thy law shall be my chief delight and pleasure. My hands also will I lift up — To receive and embrace thy precepts and promises, by faith and love, and cheerfully and vigorously to put them in practice.

ZAIN.

Ver. 46. I will speak of thy testimonies before kings, doctors, philosophers, princes. Isaiah 52:14. Thus the apostles were enabled to speak boldly before kings and governors in the name of the Lord Jesus.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

Verse 47. Thy commandments, which I have loved.] O shame to Christians who feel so little affection to the Gospel of Christ, when we see such cordial, conscientious, and inviolate attachment in a Jew to the laws and ordinances of Moses, that did not afford a thousandth part of the privileges!

Verses 45-48. And I will walk at liberty — Having then no such encumbrances upon me as I now have in these straits and difficulties which beset and burden me, I shall enjoy great freedom and comfort in thy ways, and will do my duty with cheerfulness and joy. I will speak of thy testimonies also before kings — Who commonly entertain all godly discourses with scorn and contempt. I will delight myself, &c. — Whereas other princes place their delight in the glories and vanities of this world, and the study and practice of religion are generally irksome and disagreeable to them, thy law shall be my chief delight and pleasure. My hands also will I lift up — To receive and embrace thy precepts and promises, by faith and love, and cheerfully and vigorously to put them in practice.

ZAIN.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

V. 48. Lift up-To receive and embrace thy precepts and promises.

Verse 48. My hands also will I lift up] I will present every victim and sacrifice which the law requires. I will make prayer and supplication before thee, lifting up holy hands without wrath and doubting.

Verses 45-48. And I will walk at liberty — Having then no such encumbrances upon me as I now have in these straits and difficulties which beset and burden me, I shall enjoy great freedom and comfort in thy ways, and will do my duty with cheerfulness and joy. I will speak of thy testimonies also before kings — Who commonly entertain all godly discourses with scorn and contempt. I will delight myself, &c. — Whereas other princes place their delight in the glories and vanities of this world, and the study and practice of religion are generally irksome and disagreeable to them, thy law shall be my chief delight and pleasure. My hands also will I lift up — To receive and embrace thy precepts and promises, by faith and love, and cheerfully and vigorously to put them in practice.

ZAIN.

41-48. I trust in thy word—In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Verse 46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.

z, Zain.

V. 49. Thy word-Thy promises.

Verse 49. Remember the word] Thou hast promised to redeem us from our captivity; on that word we have built our hope. Remember that thou hast thus promised, and see that we thus hope.

Verses 49, 50. Remember the word — That is, thy promises; upon which thou hast caused me to hope — By thy command requiring it of me, and by thy grace working it in me. This — Namely, thy word, as is evident both from the foregoing and following words; is my comfort in my affliction — Being the ground of my confidence and hope. “A comfort divine, strong, lasting; a comfort that will not, like all others, fail us when we most want it, in the day of sickness, and at the hour of death, but will always keep pace with our necessities, increasing in proportion as the pleasures of the world and the flesh decrease, and then becoming complete, when they are no more. So powerful is the word of God to revive us when dead, either in sins or in sorrows!”

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

Verse 50. This is my comfort] While enduring our harsh captivity, we anticipated our enlargement; and thy word of promise was the means of keeping our souls alive.

Verses 49, 50. Remember the word — That is, thy promises; upon which thou hast caused me to hope — By thy command requiring it of me, and by thy grace working it in me. This — Namely, thy word, as is evident both from the foregoing and following words; is my comfort in my affliction — Being the ground of my confidence and hope. “A comfort divine, strong, lasting; a comfort that will not, like all others, fail us when we most want it, in the day of sickness, and at the hour of death, but will always keep pace with our necessities, increasing in proportion as the pleasures of the world and the flesh decrease, and then becoming complete, when they are no more. So powerful is the word of God to revive us when dead, either in sins or in sorrows!”

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

Verse 51. The proud have had me] We have been treated, not only with oppressive cruelty, but also with contempt, because we still professed to trust in thee, the living God, who because of our transgressions hadst been greatly displeased with us; yet we have not declined from thy law.

Verses 51, 52. The proud have had me in derision — For my fear of thee and trust in thy word; yet have I not declined from thy law — From faith in, or obedience to, thy revealed will, in order to avoid that derision. I remembered thy judgments of old — Thy former and ancient dispensations to the children of men, in punishing the ungodly, and protecting and delivering thy faithful servants, and this has been my support and encouragement. Here then we have the great remedy against that temptation which arises from the reproaches of the ungodly and unbelieving, namely, a remembrance of God’s judgments of old; “whether we understand thereby the judgments of his mouth, or those of his hand; his righteous decrees for the punishment of bad and reward of good men, or the many and wonderful instances of his executing those decrees, from the beginning of the world, recorded in the sacred history. These are sources of real comfort upon such occasions; because nothing can happen to us which hath not happened to God’s people of old; no case of which there is not a precedent in Scripture, where we may read the process of similar trials, their issue, and the final sentence of the Judge, who is still the same, and whose rule of procedure and determination is invariable.” — Horne.

Ver. 51. The proud have had me greatly in derision, as stated in Psalm 118:22. Yet this holy man did not decline and draw back in religion on that account. How many stony-ground hearers fall away in time of temptation! Alas, this is the way to lose, and not to win the crown of life.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 52. Judgments-Thy ancient dispensations to the children of men in punishing the ungodly.

Verse 52. I remembered thy judgments of old] The word judgments is here taken for providential dealing; and indeed kind treatment; that which God showed to the Hebrews in bearing with and blessing them. And it was the recollection of these judgments that caused him to comfort himself.

Verses 51, 52. The proud have had me in derision — For my fear of thee and trust in thy word; yet have I not declined from thy law — From faith in, or obedience to, thy revealed will, in order to avoid that derision. I remembered thy judgments of old — Thy former and ancient dispensations to the children of men, in punishing the ungodly, and protecting and delivering thy faithful servants, and this has been my support and encouragement. Here then we have the great remedy against that temptation which arises from the reproaches of the ungodly and unbelieving, namely, a remembrance of God’s judgments of old; “whether we understand thereby the judgments of his mouth, or those of his hand; his righteous decrees for the punishment of bad and reward of good men, or the many and wonderful instances of his executing those decrees, from the beginning of the world, recorded in the sacred history. These are sources of real comfort upon such occasions; because nothing can happen to us which hath not happened to God’s people of old; no case of which there is not a precedent in Scripture, where we may read the process of similar trials, their issue, and the final sentence of the Judge, who is still the same, and whose rule of procedure and determination is invariable.” — Horne.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 53. Horror-A mixed passion, made up of abhorrence of their sins, and dread and sorrow at the consideration of the judgments of God coming upon them.

Verse 53. Horror hath taken hold upon me] The word זלעפה zilaphah, which we render horror, is thought to signify the pestilential burning wind called by the Arabs simoom. Here it strongly marks the idea that the psalmist had of the destructive nature of sin; it is pestilential; it is corrupting, mortal.

Verse 53. Horror hath taken hold upon me — A mixed passion, made up of abhorrence of their sins, and dread and sorrow at the consideration of the judgments of God coming upon them; because of the wicked, &c. — For the dishonour which they bring to God, the scandal and mischief to others, and their own certain ruin.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 54. The house-In this world, wherein I am a stranger and pilgrim, as all my fathers were.

Verse 54. Thy statutes have been my songs] During our captivity all our consolation was derived from singing thy praises, and chanting among our fellow-captives portions of thy law, and the precepts it contains.

Verses 54-56. Thy statutes have been my songs — The matter of my songs, my delight and recreation; in the house of my pilgrimage — In this present world, wherein I am a pilgrim, as all my fathers were. I have remembered thy name — Thy holy nature and attributes; thy blessed word and thy wonderful works; in the night — When darkness causeth fear to others, I took pleasure in remembering thee; and when others gave themselves up to sleeps my thoughts and affections were working toward thee; and have kept thy law — This was the fruit of my serious remembrance of thee. This I had — This comfortable and profitable remembrance of thy name and statutes; because I kept thy precepts — Which if I had wilfully and wickedly broken, the remembrance of these would have been a cause of grief and terror to me, as now it is a source of peace and comfort.

CHETH.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 55. Thy name-Thy holy nature and attributes, thy blessed word, and thy wonderful works. In the night-When darkness causes fear in others, I took pleasure in remembering thee; and when others gave themselves up to sleep, my thoughts and affections were working towards thee.

Verse 55. I have remembered thy name] Thou art Jehovah; and as our God thou hast made thyself known unto us. In the deepest night of our affliction this has consoled me.

Verses 54-56. Thy statutes have been my songs — The matter of my songs, my delight and recreation; in the house of my pilgrimage — In this present world, wherein I am a pilgrim, as all my fathers were. I have remembered thy name — Thy holy nature and attributes; thy blessed word and thy wonderful works; in the night — When darkness causeth fear to others, I took pleasure in remembering thee; and when others gave themselves up to sleeps my thoughts and affections were working toward thee; and have kept thy law — This was the fruit of my serious remembrance of thee. This I had — This comfortable and profitable remembrance of thy name and statutes; because I kept thy precepts — Which if I had wilfully and wickedly broken, the remembrance of these would have been a cause of grief and terror to me, as now it is a source of peace and comfort.

CHETH.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 56. This-This comfortable remembrance.

Verse 56. This I had, because I kept thy precepts.] Though thou didst leave us under the power of our enemies, yet thou hast not left us without the consolations of thy Spirit.

Verses 54-56. Thy statutes have been my songs — The matter of my songs, my delight and recreation; in the house of my pilgrimage — In this present world, wherein I am a pilgrim, as all my fathers were. I have remembered thy name — Thy holy nature and attributes; thy blessed word and thy wonderful works; in the night — When darkness causeth fear to others, I took pleasure in remembering thee; and when others gave themselves up to sleeps my thoughts and affections were working toward thee; and have kept thy law — This was the fruit of my serious remembrance of thee. This I had — This comfortable and profitable remembrance of thy name and statutes; because I kept thy precepts — Which if I had wilfully and wickedly broken, the remembrance of these would have been a cause of grief and terror to me, as now it is a source of peace and comfort.

CHETH.

49-56. The word… upon which thou hast caused me to hope—In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy. j, Cheth.

V. 57. Said-I have professed and owned it.

Verse 57. Thou art my portion, O Lord] From the fifty-seventh to the sixtieth verse may be seen the progress of the work of grace on the human heart, from the first dawn of heavenly light till the soul is filled with the fulness of God. But as I consider this Psalm as notes selected from diaries of past experience, formed at different times; and that the author has been obliged, for the support of his acrostic plan, to interchange circumstances, putting that sometimes behind which in the order of grace comes before; because, to put it in its right place, the letters would not accord with the alphabetical arrangement; I shall therefore follow what I conceive to be its order in the connexion of grace, and not in the order in which the words are here laid down. See Clarke on “Psalm 119:60”.

Verses 57, 58. Thou art my portion, O Lord — Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure: and thou art an all-sufficient and excellent portion for me: see notes on Psalm 16:5, and 73:26. I have said that I would keep thy words — I have not only purposed it in my own heart, but have professed it before others, and I do not repent of it. I entreated thy favour, &c. — Thy gracious presence and merciful assistance.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 58. See Clarke on “Psalm 119:60”.

Verses 57, 58. Thou art my portion, O Lord — Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure: and thou art an all-sufficient and excellent portion for me: see notes on Psalm 16:5, and 73:26. I have said that I would keep thy words — I have not only purposed it in my own heart, but have professed it before others, and I do not repent of it. I entreated thy favour, &c. — Thy gracious presence and merciful assistance.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

V. 59. Thought-I seriously considered both my former courses, and my duty in all my future actions.

Verse 59. FIRST.—I thought on my ways] ytbvj chashabti, I deeply pondered them; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth. SECONDLY.—And turned my feet unto thy testimonies.] Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God’s word for his directory, and set out fairly in the way of life and salvation.

Verses 59-61. I thought on my ways — I seriously considered both my former conduct, and my duty in all my future actions; and turned my feet unto thy testimonies — And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. — Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me — Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, scoinia amartwlwn perieplakhsan moi, the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 60. THIRDLY.—I made haste, and delayed not] He did this with the utmost speed; and did not trifle with his convictions, nor seek to drown the voice of conscience.

The original word, which we translate delayed not, is amazingly emphatical. ythmhmth alw velo hithmahmahti, I did not stand what-what-whating; or, as we used to express the same sentiment, shilly-shallying with myself: I was determined, and so set out. The Hebrew word, as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice.

Ver. 58. FOURTHLY.—Being determined in his heart, he tells us, I entreated thy favour with my whole heart. He found he had sinned; that he needed mercy; that he had no time to lose; that he must be importunate; and therefore he sought that mercy with all his soul.

FIFTHLY.—Feeling that he deserved nothing but wrath, that he had no right to any good, he cries for mercy in the way that God had promised to convey it: “Be merciful unto me!” And to this he is encouraged only by the promise of God; and therefore prays, “Be merciful unto me ACCORDING to thy WORD.”

Ver. 57. SIXTHLY.—To keep himself firm in his present resolutions, he binds himself unto the Lord. “I have said that I would keep thy words.” Thy vows are upon me, and I must not add to my guilt by breaking them. SEVENTHLY.—He did not seek in vain; God reveals himself in the fulness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.

Verses 59-61. I thought on my ways — I seriously considered both my former conduct, and my duty in all my future actions; and turned my feet unto thy testimonies — And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. — Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me — Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, scoinia amartwlwn perieplakhsan moi, the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

V. 61. Robbed-Done me many injuries, for my respect to thy law.

Verse 61. The bands of the wicked have robbed me] ylbj chebley, the cables, cords, or snares of the wicked. They have hunted us like wild beasts; many they have taken for prey, and many they have destroyed.

Verses 59-61. I thought on my ways — I seriously considered both my former conduct, and my duty in all my future actions; and turned my feet unto thy testimonies — And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. — Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me — Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, scoinia amartwlwn perieplakhsan moi, the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.

Ver. 61. Robbed me. David having made haste to keep God’s word, found a support from it when he was robbed of his wives and substance in Ziklag. Hence God’s word is better than worldly wealth; it opens resources of comfort when every earthly stream is dried up. In that crisis of danger and distress, he forgot not the law, but enquired of the oracle.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 62. At midnight I will rise] We are so overpowered with a sense of thy goodness, that in season and out of season we will return thee thanks.

Verses 62-64. At midnight I will rise — To praise thee in a solemn manner; not being contented with those short ejaculations he might have used lying in his bed; because of thy righteous judgments — That is, thy laws, which are so useful to direct and comfort me. I am a companion of all that fear thee — Not excepting the poorest and meanest, the society of whom other princes disdain. The earth is full of thy mercy — Thou satisfiest the just desires and necessities of all men, and of all creatures, with the fruits of thy goodness. Teach me thy statutes — But spiritual blessings, and not the good things of this life, are what I chiefly esteem and desire; and therefore I pray that thou wouldst teach me to know, and incline and enable me to love and practise thy law.

TETH.

Ver. 62. At midnight I will rise to give thanks. David was captain of his own watch. He joined duty and devotion in the silence of the night; an exercise he often mentions in the psalms.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 63. I am a companion] This was the natural consequence of his own conversion; he abandoned the workers of iniquity, and associated with them that feared the Lord.

Verses 62-64. At midnight I will rise — To praise thee in a solemn manner; not being contented with those short ejaculations he might have used lying in his bed; because of thy righteous judgments — That is, thy laws, which are so useful to direct and comfort me. I am a companion of all that fear thee — Not excepting the poorest and meanest, the society of whom other princes disdain. The earth is full of thy mercy — Thou satisfiest the just desires and necessities of all men, and of all creatures, with the fruits of thy goodness. Teach me thy statutes — But spiritual blessings, and not the good things of this life, are what I chiefly esteem and desire; and therefore I pray that thou wouldst teach me to know, and incline and enable me to love and practise thy law.

TETH.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 64. The earth is full of thy mercy] What an astonishing operation has the grace of God! In the midst of want, poverty, affliction, and bondage, it makes those who possess it happy! When Christ dwells in the heart by faith, we have nothing but goodness around us. Others may complain; but to us even the earth appears full of the mercy of the Lord.

Verses 62-64. At midnight I will rise — To praise thee in a solemn manner; not being contented with those short ejaculations he might have used lying in his bed; because of thy righteous judgments — That is, thy laws, which are so useful to direct and comfort me. I am a companion of all that fear thee — Not excepting the poorest and meanest, the society of whom other princes disdain. The earth is full of thy mercy — Thou satisfiest the just desires and necessities of all men, and of all creatures, with the fruits of thy goodness. Teach me thy statutes — But spiritual blessings, and not the good things of this life, are what I chiefly esteem and desire; and therefore I pray that thou wouldst teach me to know, and incline and enable me to love and practise thy law.

TETH.

57-64. Thou art my portion—Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it. Self-examination reveals his inward need of being thoroughly possessed by it. Bands, here, does not mean companies, but cords, constraints, and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. Righteous judgments—Not acts of judgment, but precepts of judgment and law— doctrines. Thy precepts—God’s holy requirements.

c, Teth.

Verse 65. Thou hast dealt well with thy servant] Whatsoever thy word has promised, thou hast fulfilled. Every servant of God can testify that God has done him nothing but good, and therefore he can speak good of his name.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

V. 66. Judgment-Whereby I may rightly discern between truth and falsehood. Knowledge-A spiritual experimental knowledge.

Verse 66. Teach me good judgment and knowledge] למדני ודעת µ[c bwc tob taam vedaath lammnedeni. Teach me (to have) a good taste and discernment. Let me see and know the importance of Divine things, and give me a relish for them.

Verse 66. Teach me good judgment — Whereby I may rightly discern between truth and falsehood, good and evil; that so I may be kept from those errors in which many are involved, and may clearly understand what thy law requires or permits, and what it forbids. The Hebrew, µ[c bwc, properly signifies goodness of taste, referring to the palate; and it is only figuratively and by way of analogy that it signifies goodness of judgment, or the good sense and discernment of the mind. And knowledge — A spiritual and experimental knowledge, added to that sense of, and relish for, divine things, implied in the former clause. For I have believed thy commandments — I have believed the divine authority of them, and the truth and certainty of those promises and threatenings wherewith thou hast enforced them.

Ver. 66. Teach me good judgment and knowledge. Inspire me with sound judgment, and true discrimination. Give me a right and true discernment in all things. How many have failed here, whose zeal has been above their knowledge.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 67. Before I was afflicted I went astray] Many have been humbled under affliction, and taught to know themselves and humble themselves before God, that probably without this could never have been saved; after this, they have been serious and faithful. Affliction sanctified is a great blessing; unsanctified, it is an additional curse.

Verses 67, 68. Before I was afflicted I went astray — As men too generally do in their prosperity. Thou art good — Gracious and bountiful in thy nature; and dost good — To all men, both good and bad, (Matthew 5:45,) and in all things, yea, even when thou afflictest. Teach me thy statutes — Which is the good I chiefly desire.

Ver. 67. Before I was afflicted I went astray. Youth, knowing life merely by health and prosperity, is too much captivated by its charms; but when the consumption wastes the flesh, when adversity embitters every cup, then we see the world with new eyes; then we feel its emptiness, and learn that last and best of lessons, to say, Father, not as I will, but as thou wilt.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 68. Thou art good] And because thou art good, thou doest good; and because thou delightest to do good, teach me thy statutes.

Verses 67, 68. Before I was afflicted I went astray — As men too generally do in their prosperity. Thou art good — Gracious and bountiful in thy nature; and dost good — To all men, both good and bad, (Matthew 5:45,) and in all things, yea, even when thou afflictest. Teach me thy statutes — Which is the good I chiefly desire.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 69. The proud have forged a lie] The poor captives in Babylon had their conduct and motives continually misrepresented, and themselves belied and calumniated.

Verses 69, 70. The proud have forged a lie against me — A slander, charging me with hypocrisy toward God, and other sins. But I will keep thy precepts — My practice shall confute their calumnies. “Every disciple of Christ, who, like his Master, goeth contrary to the ways of the world, and condemneth them, must expect to be, like that Master, slandered and calumniated by the world. To such slanders and calumnies, a good life is the best answer.” — Horne. Their heart is as fat as grease — Hebrew, bljk vpc, tapash chacheleb, which Dr. Waterland renders, is gross, as with fat: and Houbigant, gross as fat. The sense is, either, 1st, They are dull, stupid, insensible, and past feeling, neither affected with the terrors nor comforts of God’s word: so a similar phrase signifies, Isaiah 6:10, compared with John 12:40. Or, 2d, They prosper exceedingly, and are even glutted with the wealth and comforts of this life. But I delight in thy law — I do not envy them their prosperity and pleasure: for I have as much delight in God’s law as they have in worldly things.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

V. 70. Fat-They are stupid and insensible.

Verse 70. Their heart is as fat as grease] They are egregiously stupid, they have fed themselves without fear; they are become flesh-brutalized, and given over to vile affections, and have no kind of spiritual relish: but I delight in thy law-I have, through thy goodness, a spiritual feeling and a spiritual appetite.

Verses 69, 70. The proud have forged a lie against me — A slander, charging me with hypocrisy toward God, and other sins. But I will keep thy precepts — My practice shall confute their calumnies. “Every disciple of Christ, who, like his Master, goeth contrary to the ways of the world, and condemneth them, must expect to be, like that Master, slandered and calumniated by the world. To such slanders and calumnies, a good life is the best answer.” — Horne. Their heart is as fat as grease — Hebrew, bljk vpc, tapash chacheleb, which Dr. Waterland renders, is gross, as with fat: and Houbigant, gross as fat. The sense is, either, 1st, They are dull, stupid, insensible, and past feeling, neither affected with the terrors nor comforts of God’s word: so a similar phrase signifies, Isaiah 6:10, compared with John 12:40. Or, 2d, They prosper exceedingly, and are even glutted with the wealth and comforts of this life. But I delight in thy law — I do not envy them their prosperity and pleasure: for I have as much delight in God’s law as they have in worldly things.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 71. It is good for me that I have been afflicted] See on Psalm 119:67.

Verses 71, 72. It is good for me — Necessary and very beneficial; that I have been afflicted — He repeats what, in effect, he said before, (verse 67,) partly to intimate the certainty and importance of this truth, and partly because it is a great paradox to worldly men, who generally esteem afflictions to be evils, yea, the worst of evils. The law of thy mouth — Not only thy promises, but even thy precepts, which are so unpleasant and disagreeable to ungodly men; are better unto me — More needful and profitable, and therefore more desirable; than thousands of gold and silver — Because they not only give me abundant satisfaction and comfort in this life, but also conduct me with safety and delight unto that eternal and most blessed life, where gold and silver bear no price.

JOD.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 72. The law of thy mouth is better] Who can say this? Who prefers the law of his God, the Christ that bought him, and the heaven to which he hopes to go, when he can live no longer upon earth, to thousands of gold and silver? Yea, how many are there who, like Judas, sell their Saviour even for thirty pieces of silver? Hear this, ye lovers of the world and of money!

As the letter c teth begins but few words, not forty, in the Hebrew language, there is less variety under this division than under any of the preceding.

Verses 71, 72. It is good for me — Necessary and very beneficial; that I have been afflicted — He repeats what, in effect, he said before, (verse 67,) partly to intimate the certainty and importance of this truth, and partly because it is a great paradox to worldly men, who generally esteem afflictions to be evils, yea, the worst of evils. The law of thy mouth — Not only thy promises, but even thy precepts, which are so unpleasant and disagreeable to ungodly men; are better unto me — More needful and profitable, and therefore more desirable; than thousands of gold and silver — Because they not only give me abundant satisfaction and comfort in this life, but also conduct me with safety and delight unto that eternal and most blessed life, where gold and silver bear no price.

JOD.

65-72. Thou hast dealt well—This declaration clearly refers to deliverance; and this goodness, which the insensible proud, with hearts as fat as grease, never appreciate, leads the grateful mind to long for ability to render a more intelligent service. Before I was afflicted—Providential afflictions are ofttimes “blessings in disguise,” leading the straying ones to the “Shepherd and Bishop of their souls.” Night is a great teacher, and shows us things invisible by day: so affliction also teaches that some plausible doctrines are lies, and the hopes forged from them are vain, but it brings out the priceless worth of the law of thy mouth. It is not good for a rebel like Pharaoh to be afflicted. The blessing is for those who mourn “after a godly sort,” with humble, self-abasing temper.

y, Jod.

Verse 73. Thy hands have made me] Thou hast formed the mass out of which I was made; and fashioned me-thou hast given me that particular form that distinguishes me from all thy other creatures. Give me understanding] As thou hast raised me above the beasts that perish in my form and mode of life, teach me that I may live for a higher and nobler end, in loving, serving, and enjoying thee for ever. Show me that I was made for heaven, not for earth.

Verse 73. Thy hands have made me, &c. — Desert not then thy own workmanship, that neither has nor hopes for any thing but from thy almighty power. Being thy creature, I know that, as such, I am obliged to serve and obey thee with all my might: which that I may do aright, give me the understanding and aid of which I stand in need.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

V. 74. Glad-For the encouragement they have by my example to trust in God. See me-Alive and in safety. Word-In thy promise, and have not been disappointed of my hope.

Verse 74. They that fear thee] They who are truly religious will be glad-will rejoice, at this farther proof of the saving power of God.

Verse 74. They that fear thee will be glad, &c. — This verse is thus paraphrased by Bishop Patrick: “It will be a very great comfort and encouragement to all good men, when they see me delivered out of all these troubles; for thereby they will be confirmed in their belief of thy faithfulness to thy promises, on which it will appear I have not vainly depended.” Certainly, as they who fear God, that is, who are truly pious, are naturally glad when they see one like themselves, so they are more especially so “when it is one whose faith and patience have carried him through troubles, and rendered him victorious over temptations; one who hath hoped in God’s word, and hath not been disappointed. Every such instance affords fresh encouragement to all those who, in the course of their warfare, are to undergo like troubles, and to encounter like temptations.” — Horne.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

V. 75. Judgments-Thy corrections. Of faithfulness-In pursuance of thy promises, and in order to my good.

Verse 75. I know-that thy judgments are right] All the dispensations of thy providence are laid in wisdom, and executed in mercy: let me see that it is through this wisdom and mercy that I have been afflicted.

Verses 75-77. I know, O Lord — By the convictions of my own conscience, and by experience; that thy judgments are right — That thy corrections, as the next clause explains this, are just and proper, and that thou, in faithfulness, hast afflicted me — That is, in order to the accomplishment of thy faithful promises, and for my present and eternal good. Let thy merciful kindness, &c. — Yet, in judgment, remember mercy, and give me that support in, and deliverance out of my troubles which thou hast promised. Let thy tender mercies — Thy tender compassion, and pardoning grace; come unto me — Let me have the evidence that I indeed possess them, and experience their blessed efficacy in my own heart; that I may live — That, being passed from death unto life, I may live a life of faith, hope, and love, of joy and gladness, of holiness and happiness; for thy law is my delight — And while I rely on its promises, I make it my care to obey its precepts, and thus manifest the truth of my repentance. Observe, reader, a good man cannot be satisfied or happy without evident tokens of God’s favour to him; but those that delight in God’s law shall not be left destitute of those tokens.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

Verse 76. Thy merciful kindness] Let me derive my comfort and happiness from a diffusion of thy love and mercy, Ëdsj chasdecha, thy exuberant goodness, through my soul.

Verses 75-77. I know, O Lord — By the convictions of my own conscience, and by experience; that thy judgments are right — That thy corrections, as the next clause explains this, are just and proper, and that thou, in faithfulness, hast afflicted me — That is, in order to the accomplishment of thy faithful promises, and for my present and eternal good. Let thy merciful kindness, &c. — Yet, in judgment, remember mercy, and give me that support in, and deliverance out of my troubles which thou hast promised. Let thy tender mercies — Thy tender compassion, and pardoning grace; come unto me — Let me have the evidence that I indeed possess them, and experience their blessed efficacy in my own heart; that I may live — That, being passed from death unto life, I may live a life of faith, hope, and love, of joy and gladness, of holiness and happiness; for thy law is my delight — And while I rely on its promises, I make it my care to obey its precepts, and thus manifest the truth of my repentance. Observe, reader, a good man cannot be satisfied or happy without evident tokens of God’s favour to him; but those that delight in God’s law shall not be left destitute of those tokens.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

Verse 77. Let thy tender mercies] Ëymjr rachameycha, thy fatherly and affectionate feelings.

Verses 75-77. I know, O Lord — By the convictions of my own conscience, and by experience; that thy judgments are right — That thy corrections, as the next clause explains this, are just and proper, and that thou, in faithfulness, hast afflicted me — That is, in order to the accomplishment of thy faithful promises, and for my present and eternal good. Let thy merciful kindness, &c. — Yet, in judgment, remember mercy, and give me that support in, and deliverance out of my troubles which thou hast promised. Let thy tender mercies — Thy tender compassion, and pardoning grace; come unto me — Let me have the evidence that I indeed possess them, and experience their blessed efficacy in my own heart; that I may live — That, being passed from death unto life, I may live a life of faith, hope, and love, of joy and gladness, of holiness and happiness; for thy law is my delight — And while I rely on its promises, I make it my care to obey its precepts, and thus manifest the truth of my repentance. Observe, reader, a good man cannot be satisfied or happy without evident tokens of God’s favour to him; but those that delight in God’s law shall not be left destitute of those tokens.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

Verse 78. Let the proud be ashamed] To reduce a proud man to shame, is to humble him indeed. Let them be confounded. Without cause-without any colourable pretext, have they persecuted me.

Verses 78, 79. Let the proud be ashamed — Confound all the proud contemners of thy law; let them be brought either to repentance or to shame; for they have dealt perversely with me, either by their calumnies, putting false and perverse constructions on my words and actions, or endeavouring to overthrow and destroy me, by turning me out of the way of my duty; but I will meditate in thy precepts — All their wicked attempts shall never drive me from the study, and love, and practice of thy precepts. Let those that fear thee, &c. — Let all pious men, who have a due regard for thy testimonies, be convinced of this, and turn their hearts and affections to me, which have been alienated from me, either by the artifices and calumnies of my adversaries, or by my sore and long distresses, causing them to think that I had deceived them with false pretences, or that God, for my sins, had utterly forsaken me. And those that have known thy testimonies — That is, that have loved and practised them. The sense of this verse is much the same with that of the seventy-fourth; that good men, seeing what God had done for him, should turn themselves to him, take encouragement from him, and recognise the righteousness of God in protecting his friends.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

V. 79. Known-Loved and practised them.

Verse 79. Let those that fear thee] The truly pious. Turn unto me] Seeing thy work upon me, they shall acknowledge me as a brand plucked from the burning.

Verses 78, 79. Let the proud be ashamed — Confound all the proud contemners of thy law; let them be brought either to repentance or to shame; for they have dealt perversely with me, either by their calumnies, putting false and perverse constructions on my words and actions, or endeavouring to overthrow and destroy me, by turning me out of the way of my duty; but I will meditate in thy precepts — All their wicked attempts shall never drive me from the study, and love, and practice of thy precepts. Let those that fear thee, &c. — Let all pious men, who have a due regard for thy testimonies, be convinced of this, and turn their hearts and affections to me, which have been alienated from me, either by the artifices and calumnies of my adversaries, or by my sore and long distresses, causing them to think that I had deceived them with false pretences, or that God, for my sins, had utterly forsaken me. And those that have known thy testimonies — That is, that have loved and practised them. The sense of this verse is much the same with that of the seventy-fourth; that good men, seeing what God had done for him, should turn themselves to him, take encouragement from him, and recognise the righteousness of God in protecting his friends.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

V. 80. Sound-That I may love and obey them sincerely, constantly, and universally.

Verse 80. Let my heart be sound in thy statutes] Let it be perfect-all given up to thee, and all possessed by thee.

Verse 80. Let my heart be sound in thy statutes — Hebrew, perfect, or entire; that I may love and obey them sincerely, constantly, and universally. That I be not ashamed — Namely, for my sins, which are the only just causes of shame, and for the disappointment of my hopes following upon them. “This is a prayer necessary for all men to use at all times, but more particularly in seasons of persecution and temptation.” When there are solidity and steadfastness in grace and virtue, as opposed to the mere form of godliness, or the fair show of the hypocrite; “when internal holiness accompanies and actuates that which is external; when the word is thoroughly rooted, and faith,” working by love, “hath acquired the sovereignty over our desires, then our hearts are sound in God’s statutes, and there is hope that, in the day of trial, we shall not give our brethren cause to be ashamed of us, nor be ourselves ashamed before God.” — Horne.

CAPH.

73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others. He implores strength and exemption from affliction for this purpose. He feels that he has something to say that he has learned in his previous troubles; and, if his heart be but kept sound in God’s statutes, he believes that he will see candid men turning and listening with advantage. “My soul is full of sermons; I long to recover so as to utter them.” Many a sick preacher has repeated the groanful prayer. k, Caph.

V. 81. Fainteth-With long desire and earnest expectation.

Verse 81. My soul fainteth for thy salvation] I have longed so incessantly after thy salvation-the complete purification and restoration of my soul, that my very spirits are exhausted. “My heartstrings groan with deep complaint; My soul lies panting, Lord, for thee;

And every limb and every joint

Stretches for perfect purity.”

Verses 81-84. My soul fainteth for thy salvation — With longing desire, earnest expectation, and hope deferred. Mine eyes fail — With looking hither and thither, and to thee for help. I am become like a bottle in the smoke — A bottle of skin or leather, (the only ones then in use,) which, being hung up in the smoke, and by that means parched and dry, aptly represents a person worn out and dried up with long suspense and expectation, The sense is, My natural moisture is dried up; I am withered, deformed, and despised, and my case grows worse and worse every day. How many are the days of thy servant? — Either, 1st, The days of my life; I have but a little while to live in the world; give me some respite before I die; or the days of my misery. How long, Lord, shall my misery last? For ever?

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

Verse 82. Mine eyes fail] With looking up for the fulfilment of thy promise, as my heart fails in longing after thy presence.

Verses 81-84. My soul fainteth for thy salvation — With longing desire, earnest expectation, and hope deferred. Mine eyes fail — With looking hither and thither, and to thee for help. I am become like a bottle in the smoke — A bottle of skin or leather, (the only ones then in use,) which, being hung up in the smoke, and by that means parched and dry, aptly represents a person worn out and dried up with long suspense and expectation, The sense is, My natural moisture is dried up; I am withered, deformed, and despised, and my case grows worse and worse every day. How many are the days of thy servant? — Either, 1st, The days of my life; I have but a little while to live in the world; give me some respite before I die; or the days of my misery. How long, Lord, shall my misery last? For ever?

Ver. 82. Mine eyes fail for thy word. As a man strains his eyes in the twilight to realize an indistinct object, so David looked out for the fulfilment of the promises;—”when wilt thou comfort me?”

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

V. 83. Bottle-A leathern bottle. My natural moisture is dryed and burnt up.

Verse 83. Like a bottle in the smoke] In the eastern countries their bottles are made of skins; one of these hung in the smoke must soon be parched and shrivelled up. This represents the exhausted state of his body and mind by long bodily affliction and mental distress.

Verses 81-84. My soul fainteth for thy salvation — With longing desire, earnest expectation, and hope deferred. Mine eyes fail — With looking hither and thither, and to thee for help. I am become like a bottle in the smoke — A bottle of skin or leather, (the only ones then in use,) which, being hung up in the smoke, and by that means parched and dry, aptly represents a person worn out and dried up with long suspense and expectation, The sense is, My natural moisture is dried up; I am withered, deformed, and despised, and my case grows worse and worse every day. How many are the days of thy servant? — Either, 1st, The days of my life; I have but a little while to live in the world; give me some respite before I die; or the days of my misery. How long, Lord, shall my misery last? For ever?

Ver. 83. Like a bottle in the smoke. Some Versions read pruina; that is, girbashes, as our Bruce calls them, made of leather; and when not wanted they are hung out in the sun, or by the fire to dry. So my constitution is exhausted with fatigue, with hunger and thirst.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

V. 84. The days-The days of my life. I have but a little while to live; give me some respite before I die.

Verse 84. How many are the days of thy servants] Dost thou not know that I have few to live, and they are full of trouble? When wilt thou execute judgment on them that persecute me?] Shall not the pride of the Chaldeans be brought down, the arm of their strength broken, and thy people delivered? In this verse there is none of the ten words used in reference to God’s law.

Verses 81-84. My soul fainteth for thy salvation — With longing desire, earnest expectation, and hope deferred. Mine eyes fail — With looking hither and thither, and to thee for help. I am become like a bottle in the smoke — A bottle of skin or leather, (the only ones then in use,) which, being hung up in the smoke, and by that means parched and dry, aptly represents a person worn out and dried up with long suspense and expectation, The sense is, My natural moisture is dried up; I am withered, deformed, and despised, and my case grows worse and worse every day. How many are the days of thy servant? — Either, 1st, The days of my life; I have but a little while to live in the world; give me some respite before I die; or the days of my misery. How long, Lord, shall my misery last? For ever?

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

V. 85. Who-Who have no respect to thy law.

Verse 85. The proud have digged pits] The Vulgate, Septuagint, Æthiopic, and Arabic, translate this verse thus: “They have recited to me unholy fables, which are not according to thy law.” They wish us to receive their system of idolatry, and the tales concerning their gods; but these are not according to thy law. The Anglo-Saxon is the same: [A.S.]: They quothed me the unrightwise spells; but no so so law thine.

Verses 85-88. The proud have digged pits for me — Have sought to destroy me by deceit and treachery, as well as by violence; which are not after thy law — Which pits, that is, which insidious designs against an innocent person, are not agreeable to thy law, but directly contrary to it. Or the meaning may be, Which men are not after thy law, that is, act and behave without any regard to it, nay, in direct opposition to its injunctions. For all thy commandments are faithful — Are in themselves most just and true, and require righteousness from men, promising many blessings to those that practise it, and severely forbid all fraud or falseness, threatening grievous punishments to those that use them; and such promises and threatenings are true, and shall certainly be executed. They had almost consumed me — As to my present life and all my happiness; upon earth — Whereby be implies that his immortal soul and eternal happiness in heaven were safe and out of their reach. Quicken me after thy loving-kindness — Revive, support, and comfort me by the Spirit of life, which proceeds from thy loving-kindness; so shall I keep the testimony. &c. — Making it the rule of my conduct, and the ground of my confidence and hope, for time and for eternity.

LAMED.

Ver. 85. The proud have digged pits for me, in allusion to the practice of catching wild beasts and cattle, by digging a pit in a narrow defile, into which the animals are guided by an artificial paling of trees. But the LXX, and the Vulgate read, “They have related to me unhallowed fables, which are not according to thy law.” All the reasonings of idolatry and infidelity are ensnaring pits to the soul.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

V. 86. Faithful-Just and true.

Verses 85-88. The proud have digged pits for me — Have sought to destroy me by deceit and treachery, as well as by violence; which are not after thy law — Which pits, that is, which insidious designs against an innocent person, are not agreeable to thy law, but directly contrary to it. Or the meaning may be, Which men are not after thy law, that is, act and behave without any regard to it, nay, in direct opposition to its injunctions. For all thy commandments are faithful — Are in themselves most just and true, and require righteousness from men, promising many blessings to those that practise it, and severely forbid all fraud or falseness, threatening grievous punishments to those that use them; and such promises and threatenings are true, and shall certainly be executed. They had almost consumed me — As to my present life and all my happiness; upon earth — Whereby be implies that his immortal soul and eternal happiness in heaven were safe and out of their reach. Quicken me after thy loving-kindness — Revive, support, and comfort me by the Spirit of life, which proceeds from thy loving-kindness; so shall I keep the testimony. &c. — Making it the rule of my conduct, and the ground of my confidence and hope, for time and for eternity.

LAMED.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

Verse 87. They had almost consumed me] Had it not been for thy mercy, we had all been destroyed under this oppressive captivity.

Verses 85-88. The proud have digged pits for me — Have sought to destroy me by deceit and treachery, as well as by violence; which are not after thy law — Which pits, that is, which insidious designs against an innocent person, are not agreeable to thy law, but directly contrary to it. Or the meaning may be, Which men are not after thy law, that is, act and behave without any regard to it, nay, in direct opposition to its injunctions. For all thy commandments are faithful — Are in themselves most just and true, and require righteousness from men, promising many blessings to those that practise it, and severely forbid all fraud or falseness, threatening grievous punishments to those that use them; and such promises and threatenings are true, and shall certainly be executed. They had almost consumed me — As to my present life and all my happiness; upon earth — Whereby be implies that his immortal soul and eternal happiness in heaven were safe and out of their reach. Quicken me after thy loving-kindness — Revive, support, and comfort me by the Spirit of life, which proceeds from thy loving-kindness; so shall I keep the testimony. &c. — Making it the rule of my conduct, and the ground of my confidence and hope, for time and for eternity.

LAMED.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

Verse 88. Quicken me] Make and keep me alive.

So shall I keep] Without the spiritual life there is no obedience; we must therefore rise from the dead, and be quickened by the Spirit of Christ.

Verses 85-88. The proud have digged pits for me — Have sought to destroy me by deceit and treachery, as well as by violence; which are not after thy law — Which pits, that is, which insidious designs against an innocent person, are not agreeable to thy law, but directly contrary to it. Or the meaning may be, Which men are not after thy law, that is, act and behave without any regard to it, nay, in direct opposition to its injunctions. For all thy commandments are faithful — Are in themselves most just and true, and require righteousness from men, promising many blessings to those that practise it, and severely forbid all fraud or falseness, threatening grievous punishments to those that use them; and such promises and threatenings are true, and shall certainly be executed. They had almost consumed me — As to my present life and all my happiness; upon earth — Whereby be implies that his immortal soul and eternal happiness in heaven were safe and out of their reach. Quicken me after thy loving-kindness — Revive, support, and comfort me by the Spirit of life, which proceeds from thy loving-kindness; so shall I keep the testimony. &c. — Making it the rule of my conduct, and the ground of my confidence and hope, for time and for eternity.

LAMED.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in verse 83. A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome. Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

l, Lamed.

V. 89. In heaven-With thee in thy heavenly habitation.

Verse 89. For ever, O Lord, thy word is settled in heaven.] Thy purposes are all settled above, and they shall all be fulfilled below.

Verses 89-91. For ever, O Lord, thy word, &c. — The Hebrew may be rendered, thou art for ever, O Lord, thy word, &c. Or, thy word, O Lord, is for ever; firmly fixed in heaven. God’s truth or faithfulness, upon which his laws are founded, is as fixed as the heaven and the earth; for they owe their durableness to the same truth. Thy faithfulness is unto all generations — Every age affords fresh proofs of the truth of thy word. Thou hast established the earth, and it abideth — In that place and state in which thou didst establish it, Ecclesiastes 1:4. They — The heaven and the earth last mentioned; continue according to thine ordinance — As thou didst appoint, and by virtue of thine appointment. For all are thy servants — All things are subject to thy power and pleasure.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verse 90. Thy faithfulness] That which binds thee to accomplish the promise made. And this shall be, not for an age merely, but from generation to generation; for thy promises refer to the whole duration of time.

Thou hast established the earth] Thou hast given it its appointed place in the system, and there it abideth.

Verses 89-91. For ever, O Lord, thy word, &c. — The Hebrew may be rendered, thou art for ever, O Lord, thy word, &c. Or, thy word, O Lord, is for ever; firmly fixed in heaven. God’s truth or faithfulness, upon which his laws are founded, is as fixed as the heaven and the earth; for they owe their durableness to the same truth. Thy faithfulness is unto all generations — Every age affords fresh proofs of the truth of thy word. Thou hast established the earth, and it abideth — In that place and state in which thou didst establish it, Ecclesiastes 1:4. They — The heaven and the earth last mentioned; continue according to thine ordinance — As thou didst appoint, and by virtue of thine appointment. For all are thy servants — All things are subject to thy power and pleasure.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

V. 91. They-The heaven and the earth. Ordinances-As thou hast appointed. For-All things are subject to thy power and pleasure.

Verse 91. They continue this day] This verse should be thus read: All are thy servants; therefore, they continue this day according to thy ordinances. “All the celestial bodies are governed by thy power. Thou hast given an ordinance or appointment to each, and each fulfils thy will in the place thou hast assigned it.”

Verses 89-91. For ever, O Lord, thy word, &c. — The Hebrew may be rendered, thou art for ever, O Lord, thy word, &c. Or, thy word, O Lord, is for ever; firmly fixed in heaven. God’s truth or faithfulness, upon which his laws are founded, is as fixed as the heaven and the earth; for they owe their durableness to the same truth. Thy faithfulness is unto all generations — Every age affords fresh proofs of the truth of thy word. Thou hast established the earth, and it abideth — In that place and state in which thou didst establish it, Ecclesiastes 1:4. They — The heaven and the earth last mentioned; continue according to thine ordinance — As thou didst appoint, and by virtue of thine appointment. For all are thy servants — All things are subject to thy power and pleasure.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verse 92. Unless thy law had been my delights] Had we not had the consolations of religion, we should long ago have died of a broken heart.

Verses 92-95. Unless thy law had been my delight — Unless I had known, believed, and delighted in it, as the subject of my meditation; I should then — At the very instant; have perished in mine affliction — My heart would have failed me, and I should have been undone; I could not have outlived one stroke of thine afflicting hand. I will never forget thy precepts — I will always retain a remembrance of, and a regard to, thy word, as my rule; for with them thou hast quickened me — Revived and cheered me when my heart was ready to sink and die within me. I am thine — By creation, redemption, and manifold obligations; as also by my own choice and designation. I have devoted myself to thy service, and committed myself to thy care. Save me — Both from sin and ruin. Those that in sincerity give up themselves to God, to be his subjects and servants, obeying his will and living to his glory, may be sure that he will protect them and preserve them to his heavenly kingdom, Malachi 3:17. The wicked have waited to destroy me — Watching for an opportunity so to do; but I will consider thy testimonies — As my best counsellors and comforters, and also my defenders against the designs and assaults of mine enemies.

Ver. 92. Unless that law had been my delights, I should have perished. I had fainted, he says, unless I had believed to see the goodness of the Lord in the land of the living. From which we gather, that the promises and the comforts of religion are sufficient to support the mind under the severest strokes of adversity.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verse 93. I will never forget thy precepts] How can I? It is by them I live.

Verses 92-95. Unless thy law had been my delight — Unless I had known, believed, and delighted in it, as the subject of my meditation; I should then — At the very instant; have perished in mine affliction — My heart would have failed me, and I should have been undone; I could not have outlived one stroke of thine afflicting hand. I will never forget thy precepts — I will always retain a remembrance of, and a regard to, thy word, as my rule; for with them thou hast quickened me — Revived and cheered me when my heart was ready to sink and die within me. I am thine — By creation, redemption, and manifold obligations; as also by my own choice and designation. I have devoted myself to thy service, and committed myself to thy care. Save me — Both from sin and ruin. Those that in sincerity give up themselves to God, to be his subjects and servants, obeying his will and living to his glory, may be sure that he will protect them and preserve them to his heavenly kingdom, Malachi 3:17. The wicked have waited to destroy me — Watching for an opportunity so to do; but I will consider thy testimonies — As my best counsellors and comforters, and also my defenders against the designs and assaults of mine enemies.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verse 94. I am thine, save me] He who can say this need fear no evil. In all trials, temptations, dangers, afflictions, persecutions, I am thine. Thy enemies wish to destroy me! Lord, look to thy servant; thy servant looks to thee. O how sovereign is such a word against all the evils of life! I am THINE! therefore save thine OWN!

Verses 92-95. Unless thy law had been my delight — Unless I had known, believed, and delighted in it, as the subject of my meditation; I should then — At the very instant; have perished in mine affliction — My heart would have failed me, and I should have been undone; I could not have outlived one stroke of thine afflicting hand. I will never forget thy precepts — I will always retain a remembrance of, and a regard to, thy word, as my rule; for with them thou hast quickened me — Revived and cheered me when my heart was ready to sink and die within me. I am thine — By creation, redemption, and manifold obligations; as also by my own choice and designation. I have devoted myself to thy service, and committed myself to thy care. Save me — Both from sin and ruin. Those that in sincerity give up themselves to God, to be his subjects and servants, obeying his will and living to his glory, may be sure that he will protect them and preserve them to his heavenly kingdom, Malachi 3:17. The wicked have waited to destroy me — Watching for an opportunity so to do; but I will consider thy testimonies — As my best counsellors and comforters, and also my defenders against the designs and assaults of mine enemies.

Ver. 94. I am thine, save me. Being the Lord’s by solemn covenant and communion, supplies a man with a thousand arguments in the day of trouble.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verses 92-95. Unless thy law had been my delight — Unless I had known, believed, and delighted in it, as the subject of my meditation; I should then — At the very instant; have perished in mine affliction — My heart would have failed me, and I should have been undone; I could not have outlived one stroke of thine afflicting hand. I will never forget thy precepts — I will always retain a remembrance of, and a regard to, thy word, as my rule; for with them thou hast quickened me — Revived and cheered me when my heart was ready to sink and die within me. I am thine — By creation, redemption, and manifold obligations; as also by my own choice and designation. I have devoted myself to thy service, and committed myself to thy care. Save me — Both from sin and ruin. Those that in sincerity give up themselves to God, to be his subjects and servants, obeying his will and living to his glory, may be sure that he will protect them and preserve them to his heavenly kingdom, Malachi 3:17. The wicked have waited to destroy me — Watching for an opportunity so to do; but I will consider thy testimonies — As my best counsellors and comforters, and also my defenders against the designs and assaults of mine enemies.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

V. 96. Perfection-Of the greatest and most perfect enjoyments in this world. Commandment-Thy word; one part of it being put for the whole. Broad-Or, large, both for extent, and for continuance: it is useful to all persons: it is of everlasting truth and efficacy; it will never deceive those who trust to it, as all worldly things will, but will make men happy both here and for ever.

Verse 96. I have seen an end of all perfection] Literally, “Of all consummations I have seen the end:” as if one should say, Every thing of human origin has its limits and end, howsoever extensive, noble, and excellent. All arts and sciences, languages, inventions, have their respective principles, have their limits and ends; as they came from man and relate to man, they shall end with man: but thy law, thy revelation, which is a picture of thy own mind, an external manifestation of thy own perfections, conceived in thy infinite ideas, in reference to eternal objects, is exceeding broad; transcends the limits of creation; and extends illimitably into eternity! This has been explained as if it meant: All the real or pretended perfection that men can arrive at in this life is nothing when compared with what the law of God requires. This saying is false in itself, and is no meaning of the text. Whatever God requires of man he can, by his grace, work in man.

Verse 96. I have seen an end of all perfection — I have observed that all human things, how complete soever they may seem, such as wisdom and power, glory and riches, and the greatest and most perfect accomplishments and enjoyments in this world, are exceeding frail, and soon come to an end. But thy commandment — Thy word, (one part being put for the whole,) is exceeding broad — Or large, both for extent and for continuance; it is useful to all persons, in all times and conditions, and for all purposes, to inform, direct, quicken, comfort, sanctify, and save me; it is of everlasting truth and efficacy; it will never deceive those who trust to it, as all worldly things will, but will make men happy both here and for ever. MEM.

Ver. 96. I have seen an end of all perfection. Every new religious system, every finespun moral code, however admired for awhile, sinks into neglect and disrepute; but thy commandments are exceeding broad. Revealed religion is always, like nature renovated by the spring, disclosing new beauties to the eye, and myriads of charms to the enquiring soul.

89-96. Thy word is settled in heaven—This lofty declaration of the character of the word, gives the reason why it may be trusted. “Its seat is the bosom of God; its voice is the harmony of the worlds.” “The word that rolls the stars around,

Speaks all the promises.”

What the “word” is in the frame of nature, upholding all things so far that mortal vision does not reach to its boundary, such the writer finds it in his heart; it has supported and has quickened him.

m, Mem.

Verse 97. O how love I thy law] This is one of the strongest marks of a gracious and pious heart, cast in the mould of obedience. Such love the precepts of Christ: in his commandments they delight; and this delight is shown by their making them frequent subjects of their meditation.

Verses 97-100. O how I love thy law! — O Lord, thou knowest my love to it is inexpressible: to then I appeal herein against all the censures and calumnies of my enemies to the contrary. It is my meditation all the day — Because I desire to know and do thy will, which it declares in all things. Thou, through thy commandments — Which direct me into, and preserve me in, the way of righteousness; hast made me wiser than my enemies — Who pursue a different course, and take their own will or fancy, and not thy word, for the rule of their actions. I have more understanding — More true wisdom; than all my teachers — All those priests and Levites, or doctors of the law, of whom I have formerly learned; for, pursuing other knowledge, and secular objects, they neglect to make themselves acquainted with thy law: but thy testimonies are my meditation — The matter of my constant and most diligent study. I understand more than the ancients — Those elders and grave counsellors, who rely more on their own wisdom and sagacity than on that wisdom which springs from a meditation on thy truth; because I keep thy precepts — By which he intimates, that to practise religion is the best way to understand it, and that the corruption of men’s hearts and lives is the greatest hinderance of all true and solid knowledge of it. Thus our Lord, If any man will do his (God’s) will, he shall known of the doctrine whether it be of God.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 98. Wiser than mine enemies] Some have thought that this Psalm was composed by Daniel, and that he speaks of himself in these verses. Being instructed by God, he was found to have more knowledge than any of the Chaldeans, magicians, soothsayers, &c., &c.; and his wisdom soon appeared to the whole nation vastly superior to theirs.

Verses 97-100. O how I love thy law! — O Lord, thou knowest my love to it is inexpressible: to then I appeal herein against all the censures and calumnies of my enemies to the contrary. It is my meditation all the day — Because I desire to know and do thy will, which it declares in all things. Thou, through thy commandments — Which direct me into, and preserve me in, the way of righteousness; hast made me wiser than my enemies — Who pursue a different course, and take their own will or fancy, and not thy word, for the rule of their actions. I have more understanding — More true wisdom; than all my teachers — All those priests and Levites, or doctors of the law, of whom I have formerly learned; for, pursuing other knowledge, and secular objects, they neglect to make themselves acquainted with thy law: but thy testimonies are my meditation — The matter of my constant and most diligent study. I understand more than the ancients — Those elders and grave counsellors, who rely more on their own wisdom and sagacity than on that wisdom which springs from a meditation on thy truth; because I keep thy precepts — By which he intimates, that to practise religion is the best way to understand it, and that the corruption of men’s hearts and lives is the greatest hinderance of all true and solid knowledge of it. Thus our Lord, If any man will do his (God’s) will, he shall known of the doctrine whether it be of God.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 99. I have more understanding than all my teachers] As he had entered into the spiritual nature of the law of God, and saw into the exceeding breadth of the commandment, he soon became wiser than any of the priests or even prophets who instructed him.

Verses 97-100. O how I love thy law! — O Lord, thou knowest my love to it is inexpressible: to then I appeal herein against all the censures and calumnies of my enemies to the contrary. It is my meditation all the day — Because I desire to know and do thy will, which it declares in all things. Thou, through thy commandments — Which direct me into, and preserve me in, the way of righteousness; hast made me wiser than my enemies — Who pursue a different course, and take their own will or fancy, and not thy word, for the rule of their actions. I have more understanding — More true wisdom; than all my teachers — All those priests and Levites, or doctors of the law, of whom I have formerly learned; for, pursuing other knowledge, and secular objects, they neglect to make themselves acquainted with thy law: but thy testimonies are my meditation — The matter of my constant and most diligent study. I understand more than the ancients — Those elders and grave counsellors, who rely more on their own wisdom and sagacity than on that wisdom which springs from a meditation on thy truth; because I keep thy precepts — By which he intimates, that to practise religion is the best way to understand it, and that the corruption of men’s hearts and lives is the greatest hinderance of all true and solid knowledge of it. Thus our Lord, If any man will do his (God’s) will, he shall known of the doctrine whether it be of God.

Ver. 99. I have more understanding than all my teachers. David excelled in the law of his God, all the priests and prophets of his day. Even Samuel was not privileged to edify the church as David has done in these psalms.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

V. 100. Because-The practice of religion is the best way to understand it.

Verse 100. I understand more than the ancients] God had revealed to him more of that hidden wisdom which was in his law than he had done to any of his predecessors. And this was most literally true of David, who spoke more fully about Christ than any who had gone before him; or, indeed, followed after him. His compositions are, I had almost said, a sublime Gospel.

Verses 97-100. O how I love thy law! — O Lord, thou knowest my love to it is inexpressible: to then I appeal herein against all the censures and calumnies of my enemies to the contrary. It is my meditation all the day — Because I desire to know and do thy will, which it declares in all things. Thou, through thy commandments — Which direct me into, and preserve me in, the way of righteousness; hast made me wiser than my enemies — Who pursue a different course, and take their own will or fancy, and not thy word, for the rule of their actions. I have more understanding — More true wisdom; than all my teachers — All those priests and Levites, or doctors of the law, of whom I have formerly learned; for, pursuing other knowledge, and secular objects, they neglect to make themselves acquainted with thy law: but thy testimonies are my meditation — The matter of my constant and most diligent study. I understand more than the ancients — Those elders and grave counsellors, who rely more on their own wisdom and sagacity than on that wisdom which springs from a meditation on thy truth; because I keep thy precepts — By which he intimates, that to practise religion is the best way to understand it, and that the corruption of men’s hearts and lives is the greatest hinderance of all true and solid knowledge of it. Thus our Lord, If any man will do his (God’s) will, he shall known of the doctrine whether it be of God.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 101. I have refrained my feet] By avoiding all sin, the spirit of wisdom still continues to rest upon me.

Verses 101, 102. I have refrained, &c., from every evil way — Every way which either is evil, or leads to evil; sin, and the temptations or occasions of sin; that I might keep thy word — Not for any worldly or carnal reasons, as some men abstain from divers sins for their credit or advantage: but out of pure respect to thy word; for thou hast taught me — Namely, by thy blessed Spirit illuminating my mind, and working in my heart, which other teachers cannot do.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

V. 102. Taught me-By thy blessed spirit, illuminating my mind, and working upon my heart.

Verses 101, 102. I have refrained, &c., from every evil way — Every way which either is evil, or leads to evil; sin, and the temptations or occasions of sin; that I might keep thy word — Not for any worldly or carnal reasons, as some men abstain from divers sins for their credit or advantage: but out of pure respect to thy word; for thou hast taught me — Namely, by thy blessed Spirit illuminating my mind, and working in my heart, which other teachers cannot do.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 103. Sweeter than honey to my mouth!] What deep communion must this man have had with his Maker! These expressions show a soul filled with God. O Christians, how vastly superior are our privileges! and alas! how vastly inferior in general, are our consolations, our communion with God, and our heavenly-mindedness!

Verses 103, 104. How sweet are thy words to my taste! — Observe, reader, there is such a thing as a spiritual taste, an inward savour and relish of divine things; such an evidence of them to ourselves, by experience, as we cannot give to others. To this taste the word of God is sweet; yea, sweeter than any of the gratifications of sense, even those that are most delicious. David here speaks as if he wanted words to express the satisfaction he took in the discoveries of the divine will and grace: he judged no pleasure to be comparable to it. Through thy precepts I get understanding — True, useful, and saving knowledge; therefore — Because that discovers to me, as the wickedness, so the folly and mischief of such practices; I hate every false way — Every thing which is contrary to that rule of truth and right, all false doctrine and worship, and all sinful courses.

NUN.

Ver. 103. How sweet are thy words unto my taste. At midnight he would rise and praise God; at midnight God satisfied his soul as with marrow and fatness; and in the sanctuary, his word was sweeter than honey or the honeycomb. There is a blessed reality in religion; the faith of a good man is not dry opinions, but the substance of things hoped for. Hebrews 11:1.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 104. Through thy precepts I get understanding] Spiritual knowledge increases while we tread in the path of obedience. Obedience is the grand means of growth and instruction. Obedience trades with the talent of grace, and thus grace becomes multiplied.

Verses 103, 104. How sweet are thy words to my taste! — Observe, reader, there is such a thing as a spiritual taste, an inward savour and relish of divine things; such an evidence of them to ourselves, by experience, as we cannot give to others. To this taste the word of God is sweet; yea, sweeter than any of the gratifications of sense, even those that are most delicious. David here speaks as if he wanted words to express the satisfaction he took in the discoveries of the divine will and grace: he judged no pleasure to be comparable to it. Through thy precepts I get understanding — True, useful, and saving knowledge; therefore — Because that discovers to me, as the wickedness, so the folly and mischief of such practices; I hate every false way — Every thing which is contrary to that rule of truth and right, all false doctrine and worship, and all sinful courses.

NUN.

97-104. Thy law… is my meditation—A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear. n, Nun.

Verse 105. Thy word is a lamp] This is illustrated thus by Solomon, Proverbs 6:23: “The commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” God’s word is a candle which may be held in the hand to give us light in every dark place and chamber; and it is a general light shining upon all his works, and upon all our ways.

Verses 105-108. Thy word is a lamp unto my feet — To direct me in all my doubts and difficulties, and to comfort me in all my fears and distresses. I have sworn, and will perform it — I have solemnly vowed, and, by God’s grace, will fulfil my vow; that I will keep thy righteous judgments — Thy commands, which are consonant to the eternal rules of equity, and which it is our duty to observe carefully. Accept the free-will-offerings of my mouth — The sacrifices of prayer and praise, which I do freely and frequently offer unto thee.

Ver. 105. Thy word is a lamp. This is a poor dark world; man is lost in the wilderness, and the multitude stray in the broad way which leadeth to destruction; but Christ in his word is the true light; he is the Sun of righteousness, breaking with welcome lustre on the bewildered soul. He shines out of darkness, to give us the knowledge of God. He is our pattern, for we should walk as he also walked. He is the light of life, and his word shows us every devious path.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 106. I have sworn] Perhaps this means no more than that he had renewed his covenant with God; he had bound himself to love and serve him only.

Verses 105-108. Thy word is a lamp unto my feet — To direct me in all my doubts and difficulties, and to comfort me in all my fears and distresses. I have sworn, and will perform it — I have solemnly vowed, and, by God’s grace, will fulfil my vow; that I will keep thy righteous judgments — Thy commands, which are consonant to the eternal rules of equity, and which it is our duty to observe carefully. Accept the free-will-offerings of my mouth — The sacrifices of prayer and praise, which I do freely and frequently offer unto thee.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 107. I am afflicted very much] dam d[ ad meod, “to extremity, excessively.” We are in the most oppressive captivity. Quicken me] Deliver us from our bondage.

Verses 105-108. Thy word is a lamp unto my feet — To direct me in all my doubts and difficulties, and to comfort me in all my fears and distresses. I have sworn, and will perform it — I have solemnly vowed, and, by God’s grace, will fulfil my vow; that I will keep thy righteous judgments — Thy commands, which are consonant to the eternal rules of equity, and which it is our duty to observe carefully. Accept the free-will-offerings of my mouth — The sacrifices of prayer and praise, which I do freely and frequently offer unto thee.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

V. 108. Offerings-The sacrifices of prayer and praise.

Verse 108. The freewill-offerings of my mouth] yp twbdn nidboth pi, the voluntary offerings which I have promised. Or, As we are in captivity, and cannot sacrifice to thee, but would if we could; accept the praises of our mouth, and the purposes of our hearts, instead of the sacrifices and offerings which we would bring to thy altar, but cannot.

Verses 105-108. Thy word is a lamp unto my feet — To direct me in all my doubts and difficulties, and to comfort me in all my fears and distresses. I have sworn, and will perform it — I have solemnly vowed, and, by God’s grace, will fulfil my vow; that I will keep thy righteous judgments — Thy commands, which are consonant to the eternal rules of equity, and which it is our duty to observe carefully. Accept the free-will-offerings of my mouth — The sacrifices of prayer and praise, which I do freely and frequently offer unto thee.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

V. 109. Is-Exposed to perpetual danger.

Verse 109. My soul is continually in my hand] yvpn naphshi, my life; that is, it is in constant danger, every hour I am on the confines of death. The expression signifies to be in continual danger. So Xenarchus in Athenæus, lib. xiii., c. 4: En th ceiri thn yuchn econta, “having the life in the hand;” which signifies continual danger and jeopardy. There is some thing like this in the speech of Achilles to Ulysses, HOM. Il. ix., ver. 322:—

Aiei emhn yuchn paraballomenov polemizein,

“Always presenting my life to the dangers of the fight.” My soul is in thy hand, is the reading of the Syriac, Septuagint, Æthiopic, and Arabic; but this is a conjectural and useless emendation.

Verses 109, 110. My soul is continually in my hand — Exposed to perpetual and extreme danger, as any precious and frail thing is which a man carries openly in his hand, and which he may easily let fall, or be deprived of by violence. This is true of us all: we stand in jeopardy every hour, and there is but a step between us and death. But David considered himself as being peculiarly in danger, because, as he says in the next verse, the wicked had laid a snare for him — Intending, probably, Saul and his courtiers, who were unwearied in their endeavours to get him into their power, that they might take away his life.

Ver. 109. My soul is continually in my hands. Hebrews yvpn nepheshi, my life. I am continually exposed to danger and death.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 110. The wicked have laid a snare] Thus their lives were continually exposed to danger.

Verses 109, 110. My soul is continually in my hand — Exposed to perpetual and extreme danger, as any precious and frail thing is which a man carries openly in his hand, and which he may easily let fall, or be deprived of by violence. This is true of us all: we stand in jeopardy every hour, and there is but a step between us and death. But David considered himself as being peculiarly in danger, because, as he says in the next verse, the wicked had laid a snare for him — Intending, probably, Saul and his courtiers, who were unwearied in their endeavours to get him into their power, that they might take away his life.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 111. As a heritage] In Psalm 119:57 he says, God is my portion, yqlj chelki. In this he says, Thy testimonies have I taken as a heritage, ljn nachal. To these he was heir; he had inherited them from his fathers, and he was determined to leave them to his family for ever. If a man can leave nothing to his child but a Bible, in that he bequeaths him the greatest treasure in the universe.

Verses 111, 112. Thy testimonies have I taken, &c. — I have chosen them for my portion, a portion which I will never relinquish. I have inclined my heart — That is, I have complied with the motions of thy Spirit, inclining my heart to perform thy statutes — Though “the inclination of the heart to good, is the work of God, yet man is said to perform it when he listens to the call, and obeys the motions of his grace.”

SAMECH.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 112. I have inclined mine heart] I used the power God gave me, and turned to his testimonies with all mine heart. When we work with God, we can do all things.

Verses 111, 112. Thy testimonies have I taken, &c. — I have chosen them for my portion, a portion which I will never relinquish. I have inclined my heart — That is, I have complied with the motions of thy Spirit, inclining my heart to perform thy statutes — Though “the inclination of the heart to good, is the work of God, yet man is said to perform it when he listens to the call, and obeys the motions of his grace.”

SAMECH.

105-112. Thy word is a lamp—The writer comes to an experience like that of a traveller by night on a dangerous road. He enters upon it with a firm resolve—a hold upon the divine law as a guiding clew; while, as with the other hand, he carries the lamp of the word. Freewill offerings— Voluntary confessions of the divine goodness, and utterances of praise. s, Samek.

Verse 113. I hate vain thoughts] I have hated µyp[s seaphim, “tumultuous, violent men.” I abominate all mobs and insurrections, and troublers of the public peace.

Verses 113-115. I hate vain thoughts — Or, wild imaginations, as some render µyp[s, a word which signifies the shootings, or branchings of the mind; namely, all wild, roving fancies, in opposition to the truth and solidity of God’s word. Thou art my hiding-place — See on Psalm 32:7. Depart from me, ye evil-doers — I will have no society, friendship, or conversation with you; for I will keep the commandments of my God — Which your evil counsel or example might hinder me from keeping.

Ver. 113. I hate vain thoughts. They are the seeds of sin; and God shall judge the secrets of men by Jesus Christ. Those who cherish carnal and wicked reveries may so grieve the Spirit of God as to be suffered to fall in the hour of temptation: and we should equally hate men who imagine wickedness. Vain thoughts are a loss of time; and what is worse, a moral connection is formed between the heart and the object with which it converses. The remedy lies in all the sweet habitudes of piety and holiness.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 114. My hiding place] My asylum.

And my shield] There is a time in which I may be called to suffer in secret; then thou hidest me. There may be a time in which thou callest me to fight; then thou art my Shield and Protector.

Verses 113-115. I hate vain thoughts — Or, wild imaginations, as some render µyp[s, a word which signifies the shootings, or branchings of the mind; namely, all wild, roving fancies, in opposition to the truth and solidity of God’s word. Thou art my hiding-place — See on Psalm 32:7. Depart from me, ye evil-doers — I will have no society, friendship, or conversation with you; for I will keep the commandments of my God — Which your evil counsel or example might hinder me from keeping.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 115. Depart from me] Odi profanum vulgus, etarceo, I abominate the profane, and will have no communion with them. I drive them away from my presence.

Verses 113-115. I hate vain thoughts — Or, wild imaginations, as some render µyp[s, a word which signifies the shootings, or branchings of the mind; namely, all wild, roving fancies, in opposition to the truth and solidity of God’s word. Thou art my hiding-place — See on Psalm 32:7. Depart from me, ye evil-doers — I will have no society, friendship, or conversation with you; for I will keep the commandments of my God — Which your evil counsel or example might hinder me from keeping.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 116. Uphold me] ynkms sammecheni, prop me up; give me thyself to lean upon.

Verse 116. Uphold me according to thy word — Or hold me up, as he says in the next verse, seeing himself to be not only unable to go on in his duty, by his own strength, but in danger of falling into sin, unless he were prevented by divine grace; that I may live — May be preserved in spiritual life, and retain my title to eternal life. And let me not be ashamed of my hope — Or confidence in thy promises; of the certainty of which I have often made my boast before others.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 117. Hold thou me up] I shall grow weary and faint in the way, if not strengthened and supported by thee.

And I shall be safe] No soul can be safe, unless upheld by thee.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

V. 118. Deceit-Their deceitful devices, shall bring that destruction upon themselves which they design for others.

Verse 118. Thou hast trodden down] All thy enemies will be finally trodden down under thy feet.

Their deceit is falsehood.] Their elevation is a lie. The wicked often become rich and great, and affect to be happy, but it is all false; they have neither a clean nor approving conscience. Nor can they have thy approbation; and, consequently, no true blessedness.

Verses 118-120. Thou hast trodden down all them that err, &c. — Thou hast brought them to ruin, utter and shameful ruin; thou hast made them thy footstool. He seems to speak of those proud persecutors who trampled upon God’s people, and on whom he saw that sooner or later God would trample; for their deceit is falsehood — All their crafty and deceitful devices, by which they design to insnare and ruin good men, shall deceive their expectations, and bring that destruction upon themselves which they designed for others. Thou puttest away all the wicked — Thou removest them from thy presence, from the society of thy people, and from the land of the living; like dross — Which, though for a season it be mixed with gold or silver, is not only separated from it, as a useless and contemptible thing, but also is utterly consumed by fire; therefore I love thy testimonies — Because they are the best preservatives against wickedness, and against those dreadful punishments attending upon it. Of these he professes his fear, adding, in the next verse, My flesh trembleth for fear of thee, &c. — As if he had said, The observation of thy terrible judgments against ungodly men, and the consciousness which I have of my own manifold sins and great weakness, make me fear lest thou shouldest punish me also, as thou justly mightest, if thou shouldest be so strict as to mark what is amiss in me; or lest I should partake with them in their sins, and consequently in their plagues.

AIN.

Ver. 118. Thou hast trodden down all them that err from thy statutes. Perhaps he had in his eye the Hebrew families who receded from the law to idolatry, and who became extinct during the time of the judges. Solomon says, the backslider in heart shall be filled with his own ways.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 119. Thou puttest away all the wicked of the earth like dross] There is no true metal in them: when they are tried by the refining fire, they are burnt up; they fly off in fumes, and come to no amount. There is probably an allusion here to the scum or scoriæ at the surface of melting metals, which is swept oft previously to casting the metal into the mould. Therefore I love thy testimonies.] Thy testimonies will stand; and thy people will stand; because thou who didst give the one, and who upholdest the other, art pure, immovable, and eternal.

Verses 118-120. Thou hast trodden down all them that err, &c. — Thou hast brought them to ruin, utter and shameful ruin; thou hast made them thy footstool. He seems to speak of those proud persecutors who trampled upon God’s people, and on whom he saw that sooner or later God would trample; for their deceit is falsehood — All their crafty and deceitful devices, by which they design to insnare and ruin good men, shall deceive their expectations, and bring that destruction upon themselves which they designed for others. Thou puttest away all the wicked — Thou removest them from thy presence, from the society of thy people, and from the land of the living; like dross — Which, though for a season it be mixed with gold or silver, is not only separated from it, as a useless and contemptible thing, but also is utterly consumed by fire; therefore I love thy testimonies — Because they are the best preservatives against wickedness, and against those dreadful punishments attending upon it. Of these he professes his fear, adding, in the next verse, My flesh trembleth for fear of thee, &c. — As if he had said, The observation of thy terrible judgments against ungodly men, and the consciousness which I have of my own manifold sins and great weakness, make me fear lest thou shouldest punish me also, as thou justly mightest, if thou shouldest be so strict as to mark what is amiss in me; or lest I should partake with them in their sins, and consequently in their plagues.

AIN.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

Verse 120. My flesh trembleth for fear of thee] I know thou art a just and holy God: I know thou requirest truth in the inner parts. I know that thou art a Spirit, and that they who worship thee must worship thee in spirit and in truth; and I am often alarmed lest I fall short. It is only an assurance of my interest in thy mercy that can save me from distressing fears and harassing doubts. It is our privilege to know we are in God’s favour; and it is not less so to maintain a continual filial fear of offending him. A true conception of God’s justice and mercy begets reverence.

Verses 118-120. Thou hast trodden down all them that err, &c. — Thou hast brought them to ruin, utter and shameful ruin; thou hast made them thy footstool. He seems to speak of those proud persecutors who trampled upon God’s people, and on whom he saw that sooner or later God would trample; for their deceit is falsehood — All their crafty and deceitful devices, by which they design to insnare and ruin good men, shall deceive their expectations, and bring that destruction upon themselves which they designed for others. Thou puttest away all the wicked — Thou removest them from thy presence, from the society of thy people, and from the land of the living; like dross — Which, though for a season it be mixed with gold or silver, is not only separated from it, as a useless and contemptible thing, but also is utterly consumed by fire; therefore I love thy testimonies — Because they are the best preservatives against wickedness, and against those dreadful punishments attending upon it. Of these he professes his fear, adding, in the next verse, My flesh trembleth for fear of thee, &c. — As if he had said, The observation of thy terrible judgments against ungodly men, and the consciousness which I have of my own manifold sins and great weakness, make me fear lest thou shouldest punish me also, as thou justly mightest, if thou shouldest be so strict as to mark what is amiss in me; or lest I should partake with them in their sins, and consequently in their plagues.

AIN.

113-120. My hiding place and my shield—The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.

[, Ayin.

V. 121. Judgment, &c.-Just judgment.

Verse 121. I have done judgment and justice] I have given the best decision possible on every case that came before me; and I have endeavoured to render to all their due.

Verses 121-124. I have done judgment and justice — That is, just judgment, Ecclesiastes 5:7, namely, toward mine oppressors, whom I have no way injured. Be surety for thy servant for good — For my safety and comfort. Do thou undertake and plead my cause against all my enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. Mine eyes fail, &c., for the word of thy righteousness — For the performance of thy righteous, or faithful, or merciful word, or promise. Deal, &c., according to thy mercy — Not according to strict justice, nor according to my sins.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

V. 122. Surety-Do thou undertake and plead my cause.

Verse 122. Be surety for thy servant] br[ arob, give a pledge or token that thou wilt help me in times of necessity. Or, Be bail for thy servant. What a word is this! Pledge thyself for me, that thou wilt produce me safely at the judgment of the great day. Then sustain and keep me blameless till the coming of Christ. Neither of these two verses has any of the ten words in reference to God’s law or attributes. The judgment and the justice refer to the psalmist’s own conduct in Psalm 119:121. The hundred and twenty-second has no word of the kind.

Verses 121-124. I have done judgment and justice — That is, just judgment, Ecclesiastes 5:7, namely, toward mine oppressors, whom I have no way injured. Be surety for thy servant for good — For my safety and comfort. Do thou undertake and plead my cause against all my enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. Mine eyes fail, &c., for the word of thy righteousness — For the performance of thy righteous, or faithful, or merciful word, or promise. Deal, &c., according to thy mercy — Not according to strict justice, nor according to my sins.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

V. 123. The word-For the performance of thy faithful or merciful promise.

Verse 123. Mine eyes fail] See on Psalm 119:82.

Verses 121-124. I have done judgment and justice — That is, just judgment, Ecclesiastes 5:7, namely, toward mine oppressors, whom I have no way injured. Be surety for thy servant for good — For my safety and comfort. Do thou undertake and plead my cause against all my enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. Mine eyes fail, &c., for the word of thy righteousness — For the performance of thy righteous, or faithful, or merciful word, or promise. Deal, &c., according to thy mercy — Not according to strict justice, nor according to my sins.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

Verses 121-124. I have done judgment and justice — That is, just judgment, Ecclesiastes 5:7, namely, toward mine oppressors, whom I have no way injured. Be surety for thy servant for good — For my safety and comfort. Do thou undertake and plead my cause against all my enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. Mine eyes fail, &c., for the word of thy righteousness — For the performance of thy righteous, or faithful, or merciful word, or promise. Deal, &c., according to thy mercy — Not according to strict justice, nor according to my sins.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

Verse 125. I am thy servant] See on Psalm 119:94.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

V. 126. To work-To put forth thy power for the restraint of evil-doers. They-The wicked. Made void-Or, abrogated thy law, have openly cast off its authority.

Verse 126. It is time for thee, Lord, to work] The time is fulfilled in which thou hast promised deliverance to thy people. They-the Babylonians, Have made void thy law.] They have filled up the measure of their iniquities.

Verses 126, 127. It is time — It is high time, or a fit season; for thee, Lord, to work — To put forth thy power for the vindication of thy own name and cause, and for the restraint and punishment of evildoers. For they — Namely, mine oppressors, or the wicked; have made void thy law — Have abrogated it as far as was in their power, by not only transgressing, but also rejecting it, as if they could wholly lay aside, not only the duties, but also the penalties annexed to the breach of it. Therefore I love thy commandments — Both because it is one evidence of their excellence that they are disliked by wicked men, and because the great and general apostacy of others makes the duty of loving and obeying them the more necessary.

PE.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

V. 127. Therefore-Because the general apostacy of others makes this duty more necessary.

Verse 127. Therefore I love thy commandments] I see thou wilt do all things well. I will trust in thee.

Above gold] bhzm mizzahab, more than resplendent gold; gold without any stain or rust.

Yea, above fine gold.] zpmw umippaz, above solid gold; gold separated from the dross, perfectly refined.

Verses 126, 127. It is time — It is high time, or a fit season; for thee, Lord, to work — To put forth thy power for the vindication of thy own name and cause, and for the restraint and punishment of evildoers. For they — Namely, mine oppressors, or the wicked; have made void thy law — Have abrogated it as far as was in their power, by not only transgressing, but also rejecting it, as if they could wholly lay aside, not only the duties, but also the penalties annexed to the breach of it. Therefore I love thy commandments — Both because it is one evidence of their excellence that they are disliked by wicked men, and because the great and general apostacy of others makes the duty of loving and obeying them the more necessary.

PE.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

Verse 128. All thy precepts concerning all things to be right] There are too many supplied words here to leave the text unsuspected. All the ancient versions, except the Chaldee, seem to have omitted the second lk col, ALL and read the text thus: “Therefore I have walked straight in all thy precepts.” I go straight on in all thy precepts, hating every false way. I neither turn to the right hand nor to the left; the false ways are crooked; thy way is straight. I am going to heaven, and that way lies straight before me. To walk in the way of falsity I cannot, because I hate it; and I hate such ways because God hates them.

121-128. Leave me not to mine oppressors—Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void—nullify—the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken. p, Pe.

V. 129. Wonderful-In regard of the deep mysteries, the most excellent directions, and the exceeding great and precious promises of God contained in them.

Verse 129. Thy testimonies are wonderful] There is a height, length, depth, and breadth in thy word and testimonies that are truly astonishing; and on this account my soul loves them, and I deeply study them. The more I study, the more light and salvation I obtain.

Verse 129. Thy testimonies are wonderful — In regard of the deep mysteries, the most excellent counsels and directions, and the exceeding great and precious promises contained in them; the manner in which they are written, and the effects which they produce. “They contain the sublimest spiritual truths, veiled under external ceremonies and sacraments, figurative descriptions, typical histories, parables, similitudes, &c. When properly opened and enforced, they terrify and humble, they convert and transform, they console and strengthen.” Therefore doth my soul keep them — Hebrew, µtrxn, netzaratam, guard, preserve, and watch over them as a precious treasure, therefore I attend to them and make them the rule of my faith and practice, of my principles and actions, of my tempers, words, and works, and of my whole conduct toward God and man. And “who but must delight to study and observe these testimonies of the will and wisdom, the love and power of God most high! While we have these holy writings, let us not waste our time, misemploy our thoughts, and prostitute our admiration, by doting on human follies, and wondering at human trifles.” — Horne.

Ver. 129. Thy testimonies are wonderful, in all the promises made to Abraham, in the mystical significancy of the ritual law, in all the glorious things spoken of Christ, in the calling of the gentiles, and the glory of the latter day. The prophets strove to decipher the swelling import of the Spirit which spake in their hearts, and which things the angels also desire to look or pry into.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

Verse 130. The entrance of thy words giveth light] jtp pethach, the opening of it: when I open my Bible to read, light springs up in my mind. Every sermon, every prayer, every act of faith, is an opening by which light is let into the seeking soul.

Verse 130. The entrance of thy words — Into the heart of man; that is, the receiving of them in faith, and love, and meekness; giveth light — To those that were before in darkness, even the light of true and saving knowledge. Hereby we learn our origin and our end, what we are by nature, and what we must be made by grace, in order to our final salvation; what God hath done for us, and the returns he expects from us; the enemies we have to encounter, and how we may be enabled to prevail against them; the mercy and justice, the love and wrath, the goodness and holiness of Jehovah, the joys of heaven, and the pains of hell. But the words Ëyrbd jtp, are rendered by many ancient and modern interpreters, the opening of thy words; that is, the unfolding and explaining of them, opening the true sense, and showing thy mind and will therein. “Thy words are no sooner opened than there streams a light from them.” It giveth understanding to the simple — To the most ignorant and unlearned persons, who are but willing to learn.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

V. 131. Panted-I thirst after thy precepts, and pursue them eagerly.

Verse 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 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.

Verse 131. I opened my mouth, and panted, &c. — I thirst after the truths and precepts of thy word, and pursue them eagerly, and, as it were, with open mouth, ready and greedy to receive them. “An eastern traveller, fatigued through toil and parched by heat, doth not with more vehement desire gasp for the cooling breeze, than the servant of God, in time of temptation and trouble, panteth after that spirit of refreshment and consolation which breathes in the Scriptures of truth.” — Horne.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

Verse 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.

Verses 132, 133. Look thou upon me — Favourably, as the next clause explains it; and be merciful unto me — Let me taste the sweetness, and receive the gifts of thy mercy; let me have thy smiles, and the light of thy countenance; as thou usest to do, &c. — As thou hast been wont to do unto thy people in all former ages. Do not deny me the common privilege of all the faithful. Order my steps in thy word — By thy grace direct and govern all my affections and actions in the way prescribed in thy word. Let thy Spirit accompany thy word, and ingraft it in me, so that I may be guided and ruled by it. And let not any iniquity have dominion over me: let not the law in my members, warring against the law of my mind, lead me captive to the law of sin: but, though the flesh may lust against the spirit, let the spirit oppose the desires of the flesh, and overcome and subdue them. The dominion of sin is to be dreaded and deprecated by every one of us; and if in sincerity we pray against it, we shall receive, as an answer of our prayers, the accomplishment of that promise, Romans 6:14, Sin shall not have dominion over you.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

V. 133. Steps-My motions and actions.

Verse 133. Order my steps] הכנ hachen, make them firm; let me not walk with a halting or unsteady step.

Have dominion over me.] yb bi, IN me. Let me have no governor but God; let the throne of my heart be filled by him, and none other.

Verses 132, 133. Look thou upon me — Favourably, as the next clause explains it; and be merciful unto me — Let me taste the sweetness, and receive the gifts of thy mercy; let me have thy smiles, and the light of thy countenance; as thou usest to do, &c. — As thou hast been wont to do unto thy people in all former ages. Do not deny me the common privilege of all the faithful. Order my steps in thy word — By thy grace direct and govern all my affections and actions in the way prescribed in thy word. Let thy Spirit accompany thy word, and ingraft it in me, so that I may be guided and ruled by it. And let not any iniquity have dominion over me: let not the law in my members, warring against the law of my mind, lead me captive to the law of sin: but, though the flesh may lust against the spirit, let the spirit oppose the desires of the flesh, and overcome and subdue them. The dominion of sin is to be dreaded and deprecated by every one of us; and if in sincerity we pray against it, we shall receive, as an answer of our prayers, the accomplishment of that promise, Romans 6:14, Sin shall not have dominion over you.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

Verse 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 to me. The godly in all ages derived their happiness from a consciousness of the Divine favour. The witness of God’s spirit in the souls of believers was an essential principle in religion from the foundation of the world.

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

V. 136. Rivers-Plentiful tears, witness of my deep sorrow for God’s dishonour, and for the miseries which sinners bring upon themselves.

Verse 136. Rivers of waters run down mine eyes] How much had this blessed man the honour 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.

Verse 136. Rivers of water run down mine eyes, &c. — Plentiful and perpetual tears, witnesses of the deep sorrow I feel on account of the dishonour which sinners do to thee, thy displeasure against them, and the miseries which they bring on themselves and others by their sins. “Thus David, who, through this whole Psalm, so often and so ardently beseeches God to teach him his statutes, declares in this verse his continual grief of heart, occasioned by seeing others break those statutes. Thus Lot, among the Sodomites, was vexed from day to day, not so much at their usage of himself as at seeing and hearing their unlawful deeds, 2 Peter 2:8. Thus Jeremiah tells the ungodly of his time, If ye will not hear, my soul shall weep in secret places for your pride; and mine eyes shall weep sore and run down with tears, Jeremiah 13:17. Thus the holy Jesus looked round about on the Pharisees, being grieved for the hardness of their hearts, Mark 3:5; and wept over a city which had always persecuted, and was then about to crucify him, because it knew not the things which belonged to its peace.”

TZADDI.

Ver. 136. Rivers of waters run down mine eyes, because they keep not thy law. When the heart is warm with the love of God, it is animated with the purest zeal for his glory; and when it cannot prevail with the ungodly to love him too, it will weep for their obstinacy on account of the insults they offer to God, and the contempt they show to his holy law. But good men weep for the wicked, because of the accumulating miseries they bring upon themselves. So Moses, Jeremiah, and St. Paul; and so our blessed Lord wept over the wicked. Not in human tears merely; but says the apostle, my heart’s desire and prayer to God for Israel is that they may be saved. Good men weep for the wicked because of the miseries they often bring upon their children, their country, and sometimes much temporal affliction on the church. Here is a subject worthy of tears; and this temper is a high mark of a prophetic spirit. Our tears may soften their hard hearts, when all our sermons have failed of effect,

129-136. Let not any iniquity have dominion over me—A sense of his own peril leads the writer to a still deeper, intenser longing for perfected holiness within himself. As he feels the growing strength of his own heart, so he the more grieves over those who, departing from the law, depart from the joys of grace. The experience here given of the law is, in our day, found in Christ, who gives to his servants “grace for grace;” that is, grace enjoyed in proportion to grace employed.

x, Tsade.

Verse 137. Righteous art thou] Thou art infinitely holy in thy nature; and therefore thou art upright in thy judgments—all thy dispensations to men.

Verses 137, 138. Righteous art thou, O Lord — In thy nature and attributes, and therefore it is impossible that thou shouldest be unjust in any of thy laws or providences. Thy testimonies that thou hast commanded — Hebrew, Ëytd[ qdx tywx, Thou hast commanded righteousness, even thy testimonies, or, by thy testimonies, or, the righteousness of thy testimonies, and truth, very much, or, earnestly. 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.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

Verse 138. Thy testimonies] Every thing that proceeds from thee partakes of the perfections of thy nature.

Verses 137, 138. Righteous art thou, O Lord — In thy nature and attributes, and therefore it is impossible that thou shouldest be unjust in any of thy laws or providences. Thy testimonies that thou hast commanded — Hebrew, Ëytd[ qdx tywx, Thou hast commanded righteousness, even thy testimonies, or, by thy testimonies, or, the righteousness of thy testimonies, and truth, very much, or, earnestly. 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.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

Verse 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 flesh and spirits.

Verses 139-141. My zeal hath consumed me — My zeal toward thy law, which my enemies violate and contemn. “Zeal is a high degree of love; and when the object of that love is ill treated, it vents itself in a mixture of grief and indignation, which are sufficient to wear and consume the heart. This will be the case when men rightly conceive of that dishonour which is continually done to God by creatures whom he hath made and redeemed. But never could the verse be uttered with such fulness of truth and propriety by any one, as by the Son of God, who had such a sense of his Father’s glory, and of man’s sin, as no person else ever had. And, accordingly, when his zeal had exerted itself in purging the temple, St. John tells us, his disciples remembered that it was written, The zeal of thy house hath eaten me up.” — Horne. Thy word is very pure — Without the least mixture of any falsehood or sin; therefore thy servant loveth it — Because of that exact purity and holiness of it; although, for that very reason, ungodly men either despise or hate it. I am small — Hebrew, ry[x, a little one; not for age, but, in respect of my condition in the world, mean and obscure; yet do I not forget thy precepts — As my conscience bears me witness. If we are small and despised, we have the more need to remember God’s precepts, that we may have them to support us under the pressures of a low condition.

Ver. 139. My zeal hath consumed me. True zeal arises from an enlightened mind, a strong conviction of the truth of revealed religion, from unfeigned love to God and to the souls of men. Then the prophet cries on the walls of Jerusalem, then Paul counts all losses for Christ but as dung, then the martyr dares the lion and braves the fire, then the missionary forgets his parents to seek and save the heathen world; then David, though indistinctly, sees the zeal of the Saviour in driving robbers from his Father’s house. Quicken thou me, oh God, according to thy word.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

V. 140. Pure-Without the least mixture of falsehood.

Verse 140. Thy word is very pure] hpwrx tseruphah, it is purification. It is not a purified thing, but a thing that purifies. “Now ye are clean,” said Christ, “by the word I have spoken unto you.” God’s word is a fire to purify as well as a hammer to break.

Verses 139-141. My zeal hath consumed me — My zeal toward thy law, which my enemies violate and contemn. “Zeal is a high degree of love; and when the object of that love is ill treated, it vents itself in a mixture of grief and indignation, which are sufficient to wear and consume the heart. This will be the case when men rightly conceive of that dishonour which is continually done to God by creatures whom he hath made and redeemed. But never could the verse be uttered with such fulness of truth and propriety by any one, as by the Son of God, who had such a sense of his Father’s glory, and of man’s sin, as no person else ever had. And, accordingly, when his zeal had exerted itself in purging the temple, St. John tells us, his disciples remembered that it was written, The zeal of thy house hath eaten me up.” — Horne. Thy word is very pure — Without the least mixture of any falsehood or sin; therefore thy servant loveth it — Because of that exact purity and holiness of it; although, for that very reason, ungodly men either despise or hate it. I am small — Hebrew, ry[x, a little one; not for age, but, in respect of my condition in the world, mean and obscure; yet do I not forget thy precepts — As my conscience bears me witness. If we are small and despised, we have the more need to remember God’s precepts, that we may have them to support us under the pressures of a low condition.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

Verse 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 this does not induce me to start aside, or through the fear of man to be unfaithful to thee.

Verses 139-141. My zeal hath consumed me — My zeal toward thy law, which my enemies violate and contemn. “Zeal is a high degree of love; and when the object of that love is ill treated, it vents itself in a mixture of grief and indignation, which are sufficient to wear and consume the heart. This will be the case when men rightly conceive of that dishonour which is continually done to God by creatures whom he hath made and redeemed. But never could the verse be uttered with such fulness of truth and propriety by any one, as by the Son of God, who had such a sense of his Father’s glory, and of man’s sin, as no person else ever had. And, accordingly, when his zeal had exerted itself in purging the temple, St. John tells us, his disciples remembered that it was written, The zeal of thy house hath eaten me up.” — Horne. Thy word is very pure — Without the least mixture of any falsehood or sin; therefore thy servant loveth it — Because of that exact purity and holiness of it; although, for that very reason, ungodly men either despise or hate it. I am small — Hebrew, ry[x, a little one; not for age, but, in respect of my condition in the world, mean and obscure; yet do I not forget thy precepts — As my conscience bears me witness. If we are small and despised, we have the more need to remember God’s precepts, that we may have them to support us under the pressures of a low condition.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

V. 142. Everlasting-The same in all ages and places.

Verse 142. Thy righteousness is an everlasting righteousness] The word qdx tsedek is a word of very extensive meaning in the Bible. It signifies, not only God’s inherent righteousness and perfection of nature, but also his method of treating others; his plan of redemption; his method of saving others. And the word dikaiosunh, which answers to it, in the Septuagint and in the New Testament, is used with the same latitude of meaning, and in the same sense; particularly in that remarkable passage, Romans 3:25, 26, where see the notes. Thy merciful method of dealing with sinners and justifying the ungodly will last as long as the earth lasts; and thy law that witnesses this, in all its pages, is the truth.

Verses 142-144. Thy righteousness is 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. And thy law is truth — Nothing but truth, or as true as truth itself. Trouble and anguish have taken hold on me — Outward trouble and anguish of spirit; or great anguish and distress. Yet thy commandments are my delights — My trouble and anguish do not take away my taste for the comforts of thy word: but I can still relish them, and find that peace and pleasure in them, which all the calamities of this present life cannot deprive me of. Indeed, the saints have frequently the sweetest enjoyment of the delights which there are in God’s word, when they are in a state of trouble and distress. Give me understanding, and I shall live — I shall be kept from those sins which bring spiritual death, and expose to eternal death: I shall live a life of grace here, and glory hereafter.

KOPH.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

V. 143. Trouble-Outward troubles and anguish of spirit.

Verse 143. Trouble and anguish] I am exercised with various trials from men and devils.

Have taken hold on me] But still I cleave to my God, and am delighted with his law.

Verses 142-144. Thy righteousness is 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. And thy law is truth — Nothing but truth, or as true as truth itself. Trouble and anguish have taken hold on me — Outward trouble and anguish of spirit; or great anguish and distress. Yet thy commandments are my delights — My trouble and anguish do not take away my taste for the comforts of thy word: but I can still relish them, and find that peace and pleasure in them, which all the calamities of this present life cannot deprive me of. Indeed, the saints have frequently the sweetest enjoyment of the delights which there are in God’s word, when they are in a state of trouble and distress. Give me understanding, and I shall live — I shall be kept from those sins which bring spiritual death, and expose to eternal death: I shall live a life of grace here, and glory hereafter.

KOPH.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

Verse 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 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 practise it.

And I shall live.] Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfil the work of the law in my heart, having saved me from condemnation by it.

Verses 142-144. Thy righteousness is 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. And thy law is truth — Nothing but truth, or as true as truth itself. Trouble and anguish have taken hold on me — Outward trouble and anguish of spirit; or great anguish and distress. Yet thy commandments are my delights — My trouble and anguish do not take away my taste for the comforts of thy word: but I can still relish them, and find that peace and pleasure in them, which all the calamities of this present life cannot deprive me of. Indeed, the saints have frequently the sweetest enjoyment of the delights which there are in God’s word, when they are in a state of trouble and distress. Give me understanding, and I shall live — I shall be kept from those sins which bring spiritual death, and expose to eternal death: I shall live a life of grace here, and glory hereafter.

KOPH.

137-144. Thy law is the truth—This division, more than any other, tells us of a heart to which the eternal God was a living power. Young, weak, small, the writer feels himself enlivened by ideas and affections originating beyond himself. Such temper Jesus showed when he put on authority and cleansed the temple. Such temper our psalmist may have seen in Nehemiah while putting forth his efforts to restore Jerusalem. It is still the secret explanation of every mystery of toil and sacrifice for the faith. By this temper morality is heightened into religion, the essence of which is loyal, admiring devotion to a higher power.

q, Koph.

Verse 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 the throne of grace without a blessing.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

Verse 147. I prevented the dawning] ytmdq kiddamti, “I went before the dawn or twilight.”

Verses 147, 148. I prevented the dawning of the morning — Hebrew, ãvnb, the twilight, namely, of the morning. In this sense this word is used 1 Samuel 30:17. Mine eyes prevent the night-watches — In the Hebrew it is only the watches, there being nothing for night. “The Jews,” the reader will observe, “anciently divided the night into three watches, which began at what we now call six o’clock in the evening, and consisted each of four hours. The Romans afterward introduced among them the custom of dividing it into four watches, consisting of three hours each, as well as of dividing the day and the night into twelve hours each. David intimates that he meditated on God, not only in the day-time, but also in the several divisions of the night, wherein different soldiers, or different parties of soldiers, were appointed to watch, or keep guard. In all these, or at least during a considerable part of each of them, he was thus wakeful, and employed in meditation and prayer.”

Ver. 147. I prevented the dawning of the morning, and cried. I rose before the twilight and cried, in earnest prayer.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

V. 148. Watches-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.

Verse 148. Mine eyes prevent] wmdq kiddemu, “go before the watches.” Before the watchman proclaims the hour, I am awake, meditating on thy words. The Jews divided the night into three watches, which began at what we call six o’clock in the evening, and consisted each of four hours. The Romans taught them afterwards to divide it into four watches of three hours each; and to divide the day and night into twelve hours each; wherein different guards of soldiers were appointed to watch. At the proclaiming of each watch the psalmist appears to have risen and performed some act of devotion. For a remarkable custom of our Saxon ancestors, see Clarke’s note on “Psalm 119:164”.

Verses 147, 148. I prevented the dawning of the morning — Hebrew, ãvnb, the twilight, namely, of the morning. In this sense this word is used 1 Samuel 30:17. Mine eyes prevent the night-watches — In the Hebrew it is only the watches, there being nothing for night. “The Jews,” the reader will observe, “anciently divided the night into three watches, which began at what we now call six o’clock in the evening, and consisted each of four hours. The Romans afterward introduced among them the custom of dividing it into four watches, consisting of three hours each, as well as of dividing the day and the night into twelve hours each. David intimates that he meditated on God, not only in the day-time, but also in the several divisions of the night, wherein different soldiers, or different parties of soldiers, were appointed to watch, or keep guard. In all these, or at least during a considerable part of each of them, he was thus wakeful, and employed in meditation and prayer.”

Ver. 148. Mine eyes prevent the night-watches. When we examine the character of David’s piety, in early and nocturnal devotion, as stated in Psalm 5:3, 63:1; how can we doubt that he was on some occasions highly favoured with the prophetic spirit, and “saw the Lord always before him.”

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

V. 149. Judgment-According to thy word.

Verses 149, 150. O Lord, quicken me — Stir me up to love and serve thee, and make me vigorous, lively, and cheerful in thy work; according to thy judgment — According to thy word, which is often called God’s judgment; or, according to thy manner of dealing with thy people. They draw nigh — To me. They are at hand, and ready to seize upon me; that follow after mischief — Or rather, as hmz ypdr may, perhaps, be more properly rendered, that pursue me with malicious subtlety. They are far from thy law — They cast away from them all thoughts of, and respect to, thy law, which forbids such wicked practices.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

V. 150. Nigh-To me, they are at hand and ready to seize upon me. Are far-They cast away from them all thoughts of thy law.

Verse 150. 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.

Verses 149, 150. O Lord, quicken me — Stir me up to love and serve thee, and make me vigorous, lively, and cheerful in thy work; according to thy judgment — According to thy word, which is often called God’s judgment; or, according to thy manner of dealing with thy people. They draw nigh — To me. They are at hand, and ready to seize upon me; that follow after mischief — Or rather, as hmz ypdr may, perhaps, be more properly rendered, that pursue me with malicious subtlety. They are far from thy law — They cast away from them all thoughts of, and respect to, thy law, which forbids such wicked practices.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

Verse 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 standard against him.

Verses 151, 152. Thou art near, O Lord — Namely, to me. Thou art as ready and present to succour me, as they are to molest me. And all thy commandments are truth — Considered with the promises and threatenings which belong to them, and are always either expressed or implied. Concerning thy testimonies, I have 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 — Thou hast established them upon everlasting foundations. They are as unalterable as the attributes of their great Author, and can never fail those who rely upon them, in time or in eternity.

RESH.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

V. 152. Of old-By long experience. Founded-Thou hast established them upon everlasting foundations.

Verse 152. Concerning thy testimonies, I have known of old] ידעתי µdq kedem yedati, “Long ago I have known concerning thy testimonies.” Thou hast designed that thy testimonies should bear reference to, and evidence of, those glorious things which thou hast provided for the salvation of men; and that this should be an everlasting testimony. They continue, and Christ is come.

Verses 151, 152. Thou art near, O Lord — Namely, to me. Thou art as ready and present to succour me, as they are to molest me. And all thy commandments are truth — Considered with the promises and threatenings which belong to them, and are always either expressed or implied. Concerning thy testimonies, I have 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 — Thou hast established them upon everlasting foundations. They are as unalterable as the attributes of their great Author, and can never fail those who rely upon them, in time or in eternity.

RESH.

145-152. I cried with my whole heart—Here we see the spirit of Samuel among them that called upon God. That peculiar, long-continued cry with which Samuel spent the night before the Lord is here heard, preventing, anticipating, the late hours of the night, and even the dawn of morning. It is a clinging, importunate cry day and night unto Him, of “His own elect,” which prayer will be surely heard. The last verse suggests the long confidence that prays and trusts “though he bear long with them.” r, Resh.

Verse 153. Consider mine affliction] See mine affliction 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.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verse 154. Plead my cause] ybyr hbyr ribah ribi. “Be my Advocate in my suit.” Contend for us against the Babylonians, and bring us out of our bondage.

According to thy word.] Spoken by thy prophets for our comfort and encouragement.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verse 155. 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.

Verse 155. Salvation — Which is nigh to the faithful, because they diligently and earnestly seek to know and do the will of God, revealed to them in his word; is far from the wicked — They cannot, upon any good grounds, promise themselves even temporal deliverance, when they are in any adversity or trouble, but certainly eternal salvation is far from them. They may, indeed, flatter themselves that it is near, or that they are in the way to it; but they are dreadfully mistaken. It is at a great distance, for they thrust it from them, by thrusting the Saviour from them, and his statutes, to know, and much more, to practise which, they give themselves no concern; and the longer they persist in sin, at the greater distance it is. But, while salvation is far from them, damnation is near; it slumbers not: for, behold, the Judge standeth before the door.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verse 156. Great are thy tender mercies] They are רבים rabbim, multitudes. They extend to all the wretchednesses of all men.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verses 157-160. Many are my persecutors — David, being a public person, had many enemies. In this he was a type both of Christ and of his church. The enemies, the persecutors of both, are many, implacable and unwearied in their endeavours against them. Yet do I not decline from thy testimonies — Though they tempt me so to do, and persecute me because I will not do it: for I know while I adhere to them God is for me, and then I need not regard who is against me. A man that is steady in the way of his duty, though he may have many enemies, he needs to fear none. I beheld transgressors — I observed and considered their ungodly courses; and was grieved — Commiserating their sin and folly, and distressed to think of the misery they were bringing on themselves; because they kept not thy word — And thereby exposed themselves to thy wrath and indignation. Consider how I love thy precepts — My love to which is the cause of my grief for the violation of them. Thy word is true from the beginning — From the beginning of the world. “God’s word, and every article of his law, was, and ever will be, truth, first and last; what he spoke first was truth, and so will be every determination of his to the end of the world.” — Waterland. SCHIN.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verse 158. I beheld the transgressors, and was grieved] Literally, I was affected with anguish.

Verses 157-160. Many are my persecutors — David, being a public person, had many enemies. In this he was a type both of Christ and of his church. The enemies, the persecutors of both, are many, implacable and unwearied in their endeavours against them. Yet do I not decline from thy testimonies — Though they tempt me so to do, and persecute me because I will not do it: for I know while I adhere to them God is for me, and then I need not regard who is against me. A man that is steady in the way of his duty, though he may have many enemies, he needs to fear none. I beheld transgressors — I observed and considered their ungodly courses; and was grieved — Commiserating their sin and folly, and distressed to think of the misery they were bringing on themselves; because they kept not thy word — And thereby exposed themselves to thy wrath and indignation. Consider how I love thy precepts — My love to which is the cause of my grief for the violation of them. Thy word is true from the beginning — From the beginning of the world. “God’s word, and every article of his law, was, and ever will be, truth, first and last; what he spoke first was truth, and so will be every determination of his to the end of the world.” — Waterland. SCHIN.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

Verses 157-160. Many are my persecutors — David, being a public person, had many enemies. In this he was a type both of Christ and of his church. The enemies, the persecutors of both, are many, implacable and unwearied in their endeavours against them. Yet do I not decline from thy testimonies — Though they tempt me so to do, and persecute me because I will not do it: for I know while I adhere to them God is for me, and then I need not regard who is against me. A man that is steady in the way of his duty, though he may have many enemies, he needs to fear none. I beheld transgressors — I observed and considered their ungodly courses; and was grieved — Commiserating their sin and folly, and distressed to think of the misery they were bringing on themselves; because they kept not thy word — And thereby exposed themselves to thy wrath and indignation. Consider how I love thy precepts — My love to which is the cause of my grief for the violation of them. Thy word is true from the beginning — From the beginning of the world. “God’s word, and every article of his law, was, and ever will be, truth, first and last; what he spoke first was truth, and so will be every determination of his to the end of the world.” — Waterland. SCHIN.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

V. 160. The beginning-From the beginning of the world.

Verse 160. Thy word is true from the beginning] var rosh, the head or beginning of thy word, is true. Does he refer to the first word in the Book of Genesis, tyvarb bereshith, “in the beginning?” The learned reader knows that var rash, or raash, is the root in that word. Every word thou hast spoken from the first in Bereshith (Genesis) to the end of the law and prophets, and all thou wilt yet speak, as flowing from the fountain of truth, must be true; and all shall have in due time, their fulfillment. And all these, thy words endure for ever. They are true, and ever will be true.

Verses 157-160. Many are my persecutors — David, being a public person, had many enemies. In this he was a type both of Christ and of his church. The enemies, the persecutors of both, are many, implacable and unwearied in their endeavours against them. Yet do I not decline from thy testimonies — Though they tempt me so to do, and persecute me because I will not do it: for I know while I adhere to them God is for me, and then I need not regard who is against me. A man that is steady in the way of his duty, though he may have many enemies, he needs to fear none. I beheld transgressors — I observed and considered their ungodly courses; and was grieved — Commiserating their sin and folly, and distressed to think of the misery they were bringing on themselves; because they kept not thy word — And thereby exposed themselves to thy wrath and indignation. Consider how I love thy precepts — My love to which is the cause of my grief for the violation of them. Thy word is true from the beginning — From the beginning of the world. “God’s word, and every article of his law, was, and ever will be, truth, first and last; what he spoke first was truth, and so will be every determination of his to the end of the world.” — Waterland. SCHIN.

153-160. Plead my cause—The prayer is here as if the honour of God were involved in the deliverance of those who put their trust in him. The pleading is, for that very reason, the more earnest. Very touching and trustful is the appeal in verse 159. Luther sums up verse 160, “Thy word is nothing but truth.”

v, Shin.

V. 161. But-But I feared thine offence and displeasure more than their wrath.

Verse 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 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.

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.

Verses 161-164. Princes — The rulers and prime ministers of thy kingdom; have persecuted me — Whom they ought to have used their authority to protect, knowing me to be innocent and injured; but my heart standeth in awe, &c. — I fear thy displeasure more than their wrath, and therefore do nothing contrary to thy word in my own vindication. I hate and abhor lying — Or falsehood, in my speech and actions; all hypocrisy, deceit, and fraud; even to the degree of abhorrence and abomination; but thy law do I love — I most heartily love those honest courses to which thy law directs me. Seven times a day do I praise thee — That is, many times, a certain number being put for an uncertain. Because of thy righteous judgments — Because I have the happiness to be acquainted with the justice and goodness of those laws whereby thou governest us.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 162. As one that findeth great spoil.] br llv shalal rab. This appears to refer to such spoil as is acquired by stripping the dead in a field of battle, taking the rich garments of the slain chiefs; or it may refer to plunder in general. As God opened his eyes he beheld wonders in his law; and each discovery of this kind was like finding a prize.

Verses 161-164. Princes — The rulers and prime ministers of thy kingdom; have persecuted me — Whom they ought to have used their authority to protect, knowing me to be innocent and injured; but my heart standeth in awe, &c. — I fear thy displeasure more than their wrath, and therefore do nothing contrary to thy word in my own vindication. I hate and abhor lying — Or falsehood, in my speech and actions; all hypocrisy, deceit, and fraud; even to the degree of abhorrence and abomination; but thy law do I love — I most heartily love those honest courses to which thy law directs me. Seven times a day do I praise thee — That is, many times, a certain number being put for an uncertain. Because of thy righteous judgments — Because I have the happiness to be acquainted with the justice and goodness of those laws whereby thou governest us.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 163. 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.

Verses 161-164. Princes — The rulers and prime ministers of thy kingdom; have persecuted me — Whom they ought to have used their authority to protect, knowing me to be innocent and injured; but my heart standeth in awe, &c. — I fear thy displeasure more than their wrath, and therefore do nothing contrary to thy word in my own vindication. I hate and abhor lying — Or falsehood, in my speech and actions; all hypocrisy, deceit, and fraud; even to the degree of abhorrence and abomination; but thy law do I love — I most heartily love those honest courses to which thy law directs me. Seven times a day do I praise thee — That is, many times, a certain number being put for an uncertain. Because of thy righteous judgments — Because I have the happiness to be acquainted with the justice and goodness of those laws whereby thou governest us.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

V. 164. Seven times-Many times; a certain number being put for an uncertain.

Verse 164. Seven times a day do I praise thee] We have often seen that seven was a number expressing perfection, completion, &c., among the Hebrews; and that it is often used to signify many, or an indefinite number, see Proverbs 24:16; Leviticus 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:—

[Anglo-Saxon]

1. [Anglo-Saxon]

2. [Anglo-Saxon]

3. [Anglo-Saxon]

4. [Anglo-Saxon]

5. [Anglo-Saxon]

6. [Anglo-Saxon]

7. [Anglo-Saxon]

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.

Verses 161-164. Princes — The rulers and prime ministers of thy kingdom; have persecuted me — Whom they ought to have used their authority to protect, knowing me to be innocent and injured; but my heart standeth in awe, &c. — I fear thy displeasure more than their wrath, and therefore do nothing contrary to thy word in my own vindication. I hate and abhor lying — Or falsehood, in my speech and actions; all hypocrisy, deceit, and fraud; even to the degree of abhorrence and abomination; but thy law do I love — I most heartily love those honest courses to which thy law directs me. Seven times a day do I praise thee — That is, many times, a certain number being put for an uncertain. Because of thy righteous judgments — Because I have the happiness to be acquainted with the justice and goodness of those laws whereby thou governest us.

Ver. 164. Seven times a day do I praise thee, Great indeed was the piety of David: he talked and he walked with God. He carried heaven as it were in his breast, and the shield of Abraham covered his head in the day of battle: his enemies were permitted to try him for awhile, but not to do him harm. Happy also is that man who prays three times a day in his family, and four times in his closet: the peace of God which passeth all understanding shall flow with a copious and constant stream in his heart and mind. What is more,

this is a peace which the world cannot take away. The trials of life, the defection of friends, and the apostasy of high professors, which cause many to stumble and fall, shall not be able to offend and stumble those who are rooted and grounded in love. They know in whom they have believed; they have done with lo here, and lo there; and they continue with Christ and his church in their temptations.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

V. 165. Offend-Heb. they shall have no stumbling-block, at which they shall stumble and fall into mischief.

Verse 165. Great peace have they] They have peace in their conscience, and joy in the Holy Spirit; and

Nothing shall offend] Stumble, or put them out of the way.

Verse 165. Great peace have they which love thy law — Hebrew, great peace is, or shall be, to the lovers of thy law, that is, great inward peace, satisfaction, and tranquillity of mind, arising from the sense of thy love to them, and of thy watchful care over them. In other words: “amidst the storms and tempests of the world, there is a perfect calm in the breasts of those who not only do the will of God, but love to do it. They are at peace with God by the blood of reconciliation; at peace with themselves by the answer of a good conscience and the subjection of those desires which war against the soul; at peace with all men by the spirit of charity; and the whole creation is so at peace with them, that all things work together for their good.” And nothing shall offend them — Hebrew, lwvkm wml ˆyaw, to them is no stumbling-block, namely, such as they shall stumble at, and fall by, into sin and misery. “No external troubles can rob them of this great peace, no offences or stumbling-blocks, which are thrown in their way by persecution or temptation, by the malice of enemies, or the apostacy of friends, by any thing which they see, hear of, or feel, can detain or divert them from their course. Heavenly love surmounts every obstacle, and runs with delight the way of God’s commandments.” — Horne.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 166. Lord, I have hoped] Thou hast promised deliverance, and I have expected it on the ground of that promise.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 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.

Verses 167, 168. My soul hath kept thy testimonies — I have not only obeyed thy commands outwardly, which a hypocrite may do for worldly ends, but I have done it from my very soul, and from a hearty love to them. For all my ways are before thee — I knew I was always in thy presence, and that all my tempers, words, and works were observed by thee. For this clause seems to be added as a principal reason or motive of his obedience, which was the consideration of God’s omnipresence and omniscience, and his desire to approve himself and his ways to God.

TAU.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 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 endeavoured to walk before thee with a perfect heart.

Verses 167, 168. My soul hath kept thy testimonies — I have not only obeyed thy commands outwardly, which a hypocrite may do for worldly ends, but I have done it from my very soul, and from a hearty love to them. For all my ways are before thee — I knew I was always in thy presence, and that all my tempers, words, and works were observed by thee. For this clause seems to be added as a principal reason or motive of his obedience, which was the consideration of God’s omnipresence and omniscience, and his desire to approve himself and his ways to God.

TAU.

161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength. Princes who sat and spake against him now persecute him without cause, yet the fear of God kills out the fear of man. The result of the struggle is like the spoil after a victory. Seven times is the same as many times, the use of “seven” for an indefinite number being very ancient. The division ends with an humble, but confident, appeal to the Searcher of hearts that he has steadily kept his testimonies, an appeal which only the purest conscience can venture to make.

t, Tav.

Verse 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 deliverance is personified; made an intelligent being, and sent up to the throne of grace to negotiate in his behalf. He pursues this prosopopœia 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 Psalm 88:2.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

Verse 171. My lips shall utter praise] hlht tehillah, a song of praise.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

Verse 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 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.

Verses 172-175. My tongue shall speak of — Shall freely and abundantly, like a fountain, pour forth, as ˆ[t signifies; thy word — The truths, precepts, and other contents of it. For all thy commandments are righteousness — Even those which, to men of corrupt minds, seem severe and unjust. Let thy hand help me — Let thy divine power, therefore, succour me in this weak and distressed condition wherein I am. For I have chosen, &c. — For I rely on it alone, having resolved to be guided wholly by thy precepts. I have longed for thy salvation — That thou wouldest save me completely, not only from my troubles, but also from my sins, and from all inclination to decline from thy ways, and that at last thou wouldest crown me with eternal salvation in thy kingdom. Let my soul live — That is, let my natural life be prolonged, that I may live to thy glory. Or, let my soul possess spiritual life in union and communion with thee; and it shall praise thee — Shall have both inclination and power so to do, with fervency and delight. Let thy judgments help me — Thy providential dispensations, whereby thou rulest and judgest the world, punishing the wicked, and protecting and delivering the godly: or rather, thy ordinances and testimonies, (as the word judgments commonly signifies in this Psalm,) which are the only ground of my confiding in thee for help.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

Verse 173. Let thine hand help me] Exert thy power in my defence.

Verses 172-175. My tongue shall speak of — Shall freely and abundantly, like a fountain, pour forth, as ˆ[t signifies; thy word — The truths, precepts, and other contents of it. For all thy commandments are righteousness — Even those which, to men of corrupt minds, seem severe and unjust. Let thy hand help me — Let thy divine power, therefore, succour me in this weak and distressed condition wherein I am. For I have chosen, &c. — For I rely on it alone, having resolved to be guided wholly by thy precepts. I have longed for thy salvation — That thou wouldest save me completely, not only from my troubles, but also from my sins, and from all inclination to decline from thy ways, and that at last thou wouldest crown me with eternal salvation in thy kingdom. Let my soul live — That is, let my natural life be prolonged, that I may live to thy glory. Or, let my soul possess spiritual life in union and communion with thee; and it shall praise thee — Shall have both inclination and power so to do, with fervency and delight. Let thy judgments help me — Thy providential dispensations, whereby thou rulest and judgest the world, punishing the wicked, and protecting and delivering the godly: or rather, thy ordinances and testimonies, (as the word judgments commonly signifies in this Psalm,) which are the only ground of my confiding in thee for help.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

Verses 172-175. My tongue shall speak of — Shall freely and abundantly, like a fountain, pour forth, as ˆ[t signifies; thy word — The truths, precepts, and other contents of it. For all thy commandments are righteousness — Even those which, to men of corrupt minds, seem severe and unjust. Let thy hand help me — Let thy divine power, therefore, succour me in this weak and distressed condition wherein I am. For I have chosen, &c. — For I rely on it alone, having resolved to be guided wholly by thy precepts. I have longed for thy salvation — That thou wouldest save me completely, not only from my troubles, but also from my sins, and from all inclination to decline from thy ways, and that at last thou wouldest crown me with eternal salvation in thy kingdom. Let my soul live — That is, let my natural life be prolonged, that I may live to thy glory. Or, let my soul possess spiritual life in union and communion with thee; and it shall praise thee — Shall have both inclination and power so to do, with fervency and delight. Let thy judgments help me — Thy providential dispensations, whereby thou rulest and judgest the world, punishing the wicked, and protecting and delivering the godly: or rather, thy ordinances and testimonies, (as the word judgments commonly signifies in this Psalm,) which are the only ground of my confiding in thee for help.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

V. 175. Judgments-Thy word or testimonies, which are the only ground of my hope in thy help.

Verse 175. Let my soul live] Let my life be preserved, and my soul quickened!

Verses 172-175. My tongue shall speak of — Shall freely and abundantly, like a fountain, pour forth, as ˆ[t signifies; thy word — The truths, precepts, and other contents of it. For all thy commandments are righteousness — Even those which, to men of corrupt minds, seem severe and unjust. Let thy hand help me — Let thy divine power, therefore, succour me in this weak and distressed condition wherein I am. For I have chosen, &c. — For I rely on it alone, having resolved to be guided wholly by thy precepts. I have longed for thy salvation — That thou wouldest save me completely, not only from my troubles, but also from my sins, and from all inclination to decline from thy ways, and that at last thou wouldest crown me with eternal salvation in thy kingdom. Let my soul live — That is, let my natural life be prolonged, that I may live to thy glory. Or, let my soul possess spiritual life in union and communion with thee; and it shall praise thee — Shall have both inclination and power so to do, with fervency and delight. Let thy judgments help me — Thy providential dispensations, whereby thou rulest and judgest the world, punishing the wicked, and protecting and delivering the godly: or rather, thy ordinances and testimonies, (as the word judgments commonly signifies in this Psalm,) which are the only ground of my confiding in thee for help.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.

Verse 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 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. 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, Luke 15:4, &c. 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. Ver. 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 endeavoured 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, Psalm 119:18: “Open thou mine eyes, that I may behold wondrous things out of thy law.”

Verse 176. I have gone astray like a lost sheep — I have too often swerved from the path of thy precepts, through my own infirmity, or the power of temptation. Seek thy servant — As the shepherd doth his wandering sheep, and bring me back into thy fold. Or, as some interpret the psalmist’s meaning, I have wandered like a sheep which is lost, driven from place to place during these tedious persecutions; but be thou pleased, like a careful shepherd, to look after me, and to put me in the right way of escaping all the dangers to which I am exposed, and of recovering my liberty, rest, and peace.

169-176. Let thine hand help me—Finally, the two great wants of man, strength of soul to live righteously and deliverance from outward evils, are rehearsed. The writer is persecuted for his faith. He wishes to keep the faith. He prays also for rest from persecution. The last verse should probably be, “If I go astray like a lost sheep, seek thy servant.” Not that he means to stray, but he knows his own weakness. With this humble cry the long meditation ends. In such form as this the law presented itself to a religious mind in the age of Ezra and Nehemiah. Under this view of it, Israel was revived and men were raised up who contended earnestly for the faith until the Messiah came and the grace of the gospel was proclaimed! In the condensed foregoing notes, the leading object has been to show that the long text is not a repetition of synonymes, but, like Ecclesiastes, moves forward, not indeed in a direct line, but with shifts and changes, presenting, under a large variety of experiences, the one source of strength and comfort—the divine law.