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71. It has been good for me that I was afflicted. He here confirms the sentiment which we have previously considered — that it was profitable to him to be subdued by God’s chastisements, that he might more and more be brought back and softened to obedience. By these words he confesses that he was not exempt from the perverse obstinacy with which all mankind are infected; for, had it been otherwise with him, the profit of which he speaks, when he says that his docility was owing to his being brought low, would have been merely pretended; even as none of us willingly submits his neck to God, until He soften our natural hardness by the strokes of a hammer. It is good for us to taste continually the fruit which comes to us from God’s corrections, that they may become sweet to us; and that, in this way, we, who are so rebellious and wayward, may suffer ourselves to be brought into subjection.

The last verse also requires no exposition, as it contains a sentiment of very frequent occurrence in this psalm, and, in itself, sufficiently plain, — That he preferred God’s law to all the riches of the world, the immoderate desire of which so deplorably infatuates the great bulk of mankind. He does not compare the law of God with the riches he himself possessed; but he affirms, that it was more precious in his estimation than a vast inheritance.

73. Thy hands have made and fashioned me. The avowal of the prophet, that he had been created by the hand of God, greatly contributed to inspire him with the hope of obtaining the favor which he supplicates. As we are the creatures and the workmanship of God, and as he has not only bestowed upon us vital motion, in common with the lower animals, but has, in addition thereto, given us the light of understanding and reasons — this encourages us to pray that he would direct us to the obedience of his law. And yet the prophet does not call upon God, as if He were under any obligations to him; but, knowing that God never forsakes the work which he has begun, he simply asks for new grace, by which God may carry on to perfection what he has commenced. We have need of the assistance of the law, since all that is sound in our understandings is corrupted; so that we cannot perceive what is right, unless we are taught from some other source. But our blindness and stupidity are still more strikingly manifest, from the fact that teaching will avail us nothing, until our souls are renewed by Divine grace. What I have previously said must be borne in mind.. That whenever the prophet prays for understanding being imparted to him, in order to his learning the Divine commandments, he condemns both himself and all mankind as in a state of blindness; for which the only remedy is the illumination of the Holy Spirit.

74. They who fear thee shall see me and be glad. This verse is either connected with the preceding, or it includes other benefits of God, besides the blessing mentioned in that verse. Whether the Psalmist adverts only to one particular species of blessing, or speaks generally, he by these words highly extols the benefits with which God had honored him, that all genuine saints in common might experience joy on that account. He does not mean to say that this joy proceeds solely from the trust which he reposed in God, but that it also proceeds from this, — that, having been preserved by him in a remarkable way, and loaded with many benefits, his hope had received an ample reward. As God invites all his servants in common to trust in him, it follows, that, whenever he exhibits a token of his grace towards any one of them, he testifies to all that he is faithful to his promises, and that they have no reason to be afraid of his disappointing those who trust in him.

75 I have known, O Jehovah / that thy judgments are justice. By judgments, in this psalm, we are to understand the precepts of the law; but as the prophet immediately adds, that he was justly chastised, he seems to use the word in this verse, for the punishments by which God stirs up men to repentance. These two words, צדק, tsedek, justice, in the first clause, and אמונה emunah truth, in the last, have here nearly the same signification. In the first clause, the prophet confesses in general that God so regulates his judgments, as to shut the mouths of the ungodly, should any of them complain of his cruelty or rigor; and that such equity shines forth in them, as to extort from us the confession that nothing is better for men than in this way to be called back to the consideration of themselves. He next exhibits an example of this in his own person. Even hypocrites sometimes yield God the praise of justice when he chastises others, and they never condemn his severity, so long as they themselves are spared. But it is the property of true piety to be less austere and rigid censors of the faults of others than of our own. The knowledge of which the prophet speaks, is a sure evidence of his having made a strict and earnest examination of himself; for, had he not well weighed his own guilt, he could not by assured experience have learned the righteousness of God in his afflictions. If it is considered preferable to take the word judgments in its usual acceptation, the meaning of the text will be: Lord, I know that thy law is holy and just, and severely as thou hast afflicted me, I still retain the persuasion of this truth; for even in my afflictions I discern the righteousness, which corresponds with the character of thy word.

76 I beseech thee let thy goodness be for my consolation. Although he has acknowledged that he had been justly humbled, yet he desires that his sorrow may be alleviated by some consolation. He implores God’s mercy, as what was essentially necessary to relieve and cure his miseries. He thus shows that nothing can remove sorrow from the faithful, until they feel that God is reconciled to them. In the Word in which God offers his mercy, there is to be found no small comfort for healing all the grief to which men are liable. But the Psalmist is now speaking of actual mercy, if I may use that term, when God by the very deed declares the favor which he has promised. Confiding in the Divine promise, he already cherished in his heart a joy, proceeding from the hope of receiving the communications of Divine grace. But as all our hope would end in mere disappointment, did not God at length appear as our deliverer, he requests the performance of that which God had promised him. Lord, as if he had said, since thou hast graciously promised to be ready to succor me, be pleased to make good thy word in effect. The observation which I have previously made ought to be remembered, That it is not in vain to remind God of his promise. It would be presumption for men to come into His presence, did he not, of his own mere good pleasure, open up the way for them. When the Psalmist says, to thy servant, he does not claim God’s mercy exclusively to himself, as if it had. been promised to him alone by some special oracle; but he applies to himself what God has promised to the whole Church, which it is the peculiar province of faith to do; for unless I believe that I am one of those to whom God addresses himself in his word, so that his promises belong to me in common with others, I will never have the confidence to call upon him.

77. Let thy companions come unto me. In this verse, the Psalmist repeats and confirms almost the same request as in the preceding verse, although in phraseology somewhat different. As he had just now said, that his sorrow could not be removed, nor his joy restored, in any other way than by God’s mercy being exercised towards him; so now he affirms that he cannot have without being reconciled to God. He thus distinguishes himself from worldly men, who are very little affected with a concern about having God reconciled to them; or, rather, who do not cease securely to enjoy themselves, although God is angry with them. He distinctly affirms, that, until he know that God is reconciled to him, he is a dead man even while living; but that, on the other hand, whenever God shall cause his mercy to shine upon him, he will be restored from death to life. By the way, he intimates that he was deprived for a time of the tokens of God’s fatherly favor; for it would have been needless for him to have wished that it might come to him, had it not been removed from him. As an argument for obtaining what he supplicates, he asserts that the law of God was his delight; nor could he otherwise hope that God would be merciful to him. Besides, no man truly feels what virtue is in the Divine favor, but he who, placing his chief happiness in that alone, is convinced that all who dissever themselves from God are miserable and accursed; a truth which the prophet had learned from the law.

78. Let the proud be put to shame. We have already often had occasion to remark, that, in the Hebrew language, the future tense is frequently used in the sense of the optative mood, as here, — They shall be put to shame, for, Let them be put to shame. Still it would not be unsuitable to explain the meaning thus’ As the proud have dealt mischievously with me, and molested me without a cause, the Lord will give them their reward. But as almost all interpreters are agreed that this is a prayer, in the translation of the verse I am unwilling to depart from the generally received explanation, especially as the language is expressly addressed to God himself. It is important to attend to the reason why the Psalmist hopes that God will be an enemy to his enemies; namely, because they wickedly and maliciously assaulted him. The word שקר, sheker, which I have rendered falsely, is by some translated, without a cause; but they seem only to hit upon the one half of the prophet’s meaning; for this word, in my opinion, is to be referred to the stratagems and artifices by which the wicked endeavored to destroy David. Whence we gather, that whenever we are wrongfully persecuted by wicked men, we are invited to have recourse directly to God for protection. At the same time, we are taught that we have no reason to be abashed at their insolence; for, whatever power they may arrogate to themselves, He will beat down their loftiness, and lay it low, to their shame; so that, being confounded, they will serve as an example, to teach others that nothing is more ridiculous than to sing the song of triumph before the victory is gained. The verb אשיח, asiach, in the second clause of the verse, may be rendered, I will speak of, as well as I will meditate upon; implying, that, when he had obtained the victory, he would proclaim the goodness of God, which he had experienced. To speak of God’s statutes, is equivalent to declaring out of the law, how faithfully he guards his saints, how securely he delivers them, and how righteously he avenges their wrongs.

79. Let such as fear thee turn unto me. In this verse, which is connected with the preceding, the Psalmist affirms, that the deliverance which he obtained would afford common instruction to all the godly. My condition, as if he had said, may, for a time, have disheartened the righteous, as well as increased the insolence of my enemies; but now, taking courage, they will turn their eyes to this joyful spectacle. Moreover, let us learn from the two marks, by which he distinguishes true believers, what is the nature of genuine godliness. He puts the fear, or the reverence of God, in the first, place; but he immediately joins to it the knowledge of Divine truth, to teach us that these two things are inseparably connected. The superstitious, indeed, exhibit a fear of God of a certain kind, but it is a mere show, which quickly vanishes. Besides, they weary themselves in their own inventions to no purpose; for God will take no account of any other services, but those which are performed in obedience to his commandments. True religion, then, and the worship of God, have their origin in faith — in the faith of what he has enjoined; so that no person can serve God aright, but he who has been taught in His school.

80. Let my heart be sound in thy statutes Having, a little before, desired to be endued with a sound understanding, he now prays, in a similar manner, for sincere affection of heart. The understanding and affections, as is well known, are the two principal faculties of the human soul, both of which he clearly shows to be depraved and perverse, when he requests that his understanding may be illuminated, and, at the same time, that his heart may be framed to the obedience of the law. This plainly refutes all that the Papists babble about free will. The prophet not only here prays that God would help him, because his will was weak; but he testifies, without qualification, that uprightness of heart is. the gift of the Holy Spirit. We are, moreover, taught by these words, in what the true keeping of the law consists. A great part of mankind, after having carelessly framed their life according to the Divine law, by outward obedience, think that they want nothing. But the Holy Spirit here declares that no service is acceptable to God, except that which proceeds from integrity of heart. As to the word, תמים, thamim, rendered sound, we have elsewhere said, that a sound heart is set in opposition to a double or deceitful heart. It is as if the prophet had said, that those who are without dissimulation, and who offer to God a pure heart, yield themselves truly to Him. When it is added, that I may not be put to shame, it is intimated, that such shall be the undoubted issue as to all the proud, who, disdaining the grace of God, lean upon their own strength; and as to all hypocrites, who, for a time, parade themselves in gay colors. The amount, then, is, that unless God govern us by his Spirit, and keep us in the performance of our duty, so that our hearts may be sound in his statutes, although our shame may be hidden for a time, yea, although all men should praise us, and hold us in admiration, yet we cannot avoid falling, at length, into dishonor and ignominy.

81. My soul hath fainted for thy salvation. The Psalmist intimates that, although worn out with continual grief, and perceiving no issue to his calamities, yet trouble and weariness had not produced such a discouraging effect upon his mind, as to prevent him from always reposing with confidence in God. To bring out the meaning the more distinctly, we must begin at the second clause, which is obviously added by way of exposition. There he affirms that he trusts in God; and this is the foundation of all. But, intending to express the invincible constancy of his trust, he tells us that he patiently endured all the distresses, under which others succumb. We see some embracing with great eagerness the promises of God; but their ardor, within a short time, vanishes; or, at least, is quenched by adversity. It was far otherwise with David. The verb כלה, kalah, which signifies to faint, or to be consumed, seems, indeed, at first sight, to convey a different meaning. But the prophet, in this passage, as in other places, by fainting means that patience, which those who are deprived of all strength, and who seem to be already dead, continue to cherish, and which inspires their hearts with secret groanings, and such as cannot be uttered. This fainting, then, is opposed to the delicacy of those who cannot suffer a long delay.

82 My eyes have waxed dim in looking for thy word This verse is very similar to the preceding, — transforming to the eyes what had been said before concerning the soul. The only difference is, that, instead of longing after salvation or help, the expression, longing after God’s word compromise, is here used; for salvation is an act, as it is termed; that is to say, it consists in effect, whereas a promise keeps us suspended in expectation. God may not, all at once, openly perform what he has promised; and, in this case, it being only in his word that he promises us help, there is no other way by which we can hope for help, than by our reposing on his word. As, then, the word precedes, in order, the help which God affords, or, rather, as it is the manner in which it is represented to our view, the prophet, when sighing after salvation, very properly declares that he kept his eyes fixed on the Divine word, until his sight failed him. Here we have presented to us the wonderful and incredible power of patience, under the infirmity of the flesh, when, being faint and deprived of all rigor, we have recourse to God for help, even while it is hidden from us. In short, the prophet, to prevent it from being supposed that he was too effeminate and faint-hearted, intimates that his fainting was not without cause. In asking God, When wilt thou comfort me? he shows, with sufficient plainness, that he was for a long time, as it were, cast off and forsaken.

83. For I have been as a bottle in the smoke. ⁴²⁶⁴²⁶     Bottles, among the Jews and other nations of the East, were made of goats’ or kids’ skins, as is the custom among the Eastern nations at this day. When the animal was killed, they cut off its feet and head, and drew it, in that manner, out of the skin without opening the belly. They afterwards sewed up the places where the legs were cut off, and the tail, and when it was filled, they tied it about the neck. In these bottles, not only water, milk, and other liquids were put, but every thing intended to be carried to a distance, whether dry or liquid. To these goat-skin vessels a reference is here undoubtedly made. The peasantry of Asia are in the habit of suspending them from the roof, or hanging them against the walls of their tents or humble dwellings: here they soon become quite black with smoke; for, as in their dwellings there are seldom any chimneys, and the smoke can only escape through an aperture in the roof, or by the door, whenever a fire is lighted the apartment is instantly filled with dense smoke. Accordingly, some suppose that the allusion here chiefly is to the blackness which a bottle contracts by hanging in the smoke; and the translators of our English Bible, by referring in the margin to Job 30:30, as parallel to this, seem to have supposed that the Psalmist refers to the blackness his face contracted by sorrow. “But,” says Harmer, “this can hardly be supposed to be the whole of his thought. In such a case, would he not rather have spoken of the blackness of a pot, as it is supposed the prophet Joel does, (Joel 2:6,) rather than to that of a leather bottle?” — Harmer’s Observations, volume 1, page 218. When such bottles are suspended in the smoky tent of an Arab, if they do not contain liquids, or are not quite filled by the solids which they hold, they become dry, shrunk, and shriveled; and to this, as well as to their blackness, the Psalmist may allude. Long-continued bodily affliction and mental trouble produce a similar change on the human frame, destroying its beauty and strength by drying up the natural moisture. It has also been thought that there is a contrast between such mean bottles and the rich vessels of gold and silver which were used in the palaces of kings. “My appearance in the state of my exile is as different from what it was when I dwelt at court, as are the gold and silver vessels of a palace from the smoky skin bottles of a poor Arab’s tent, where I am now compelled to reside.” — Ibid. and Paxton’s Illustrations, volume 2, pages 409, 410. The particle כי, ki, translated for, might also, not improperly, be resolved into the adverb of time, when; so that we might read the verse in one connected sentence, thus’ When I was like a dried bottle, I, nevertheless, did not forget thy law. The obvious design of the Psalmist is to teach us, that, although he had been proved by severe trials, and wounded to the quick, he yet had not been withdrawn from the fear of God. In comparing himself to a bottle or bladder, he intimates that he was, as it were, parched by the continual heat of adversities. Whence we learn, that that sorrow must have been intense which reduced him to such a state of wretchedness and emaciation, that like a shriveled bottle he was almost dried up. It, however, appears that he intends to point cut, not only the severity of his affliction, but also its lingering nature that he was tormented, as it were, at a slow fire; ⁴²⁷⁴²⁷     “Comme a petit feu.” — Fr. even as the smoke which proceeds from heat dries bladders by slow degrees. The prophet experienced a long series of grief’s, which might have consumed him a hundred times, and that, by their protracted and lingering nature, had he not been sustained by the word of God. In short, it is a genuine evidence of true godliness, when, although plunged into the deepest afflictions, we yet cease not to submit ourselves to God.

84. How many are the days of thy servant? etc. Some read these two clauses apart, as if the first were a general complaint of the brevity of human life, such as is to be met with in other psalms, and more frequently in the book of Job; and next, in their opinion, there follows a special prayer of the Psalmist, that God would take vengeance upon his enemies. But I rather prefer joining the two clauses together, and limit both to David’s afflictions; as if it had been said, Lord, how long hast thou determined to abandon thy servant to the will of the ungodly? when wilt thou set thyself in opposition to their cruelty and outrage, in order to take vengeance upon them? The Scriptures often use the word days in this sense; as, for example, “the days of Egypt,” Ezekiel 30:9; “the days of Babylon,” and “the days of Jerusalem,” Psalm 137:7; a word which, in other places, is called “the day of visitation,” Isaiah 10:3. By the use of the plural number, is denoted a certain determinate portion of time, which, in other places, is compared to the “days of an hireling,” Job 14:6; Isaiah 16:14. The Psalmist does not, then, bewail in general the transitory life of man, but he complains that the time of his state of warfare in this world had been too long protracted; and, therefore, he naturally desires that it might be brought to a termination. In expostulating with God about his trouble, he does not do so obstinately, or with a murmuring spirit; but still, in asking how long it will be necessary for him to suffer, he humbly prays that God would not delay to succor him. As to the point of his stirring him up by prayer to execute vengeance, we have elsewhere seen in what sense it was lawful for him to make such a request; namely, because the vengeance which he desired to see was such as is properly suitable to God. It is certain that he had divested himself of all the corrupt affections of the flesh, that he might, with a pure and undisturbed zeal, desire God’s judgment. He, however, in this passage, only wishes in general to be delivered by the hand of God from the wrongs which were inflicted upon him, without adjudging to perdition his adversaries; for he was quite contented, provided God appeared to defend him.

85 The proud ⁴²⁸⁴²⁸     “זדים, the proud. The proud here, as well as in many other parts of Scripture, stands for lawless, wicked men. So the rendering of the LXX. Is παράνομοι; Vulg. Iniqui. The relative, אשר, is referred to שיחות, pits, by many persons, as Amyraldus, who thus paraphrases the latter part of the verse: ‘At retia illa, cum lege tua directe pugnant.’ Others make זדיש the antecedent, of whom they consider the second hemistich as descriptive. The proud, who have not acted according to thy Law, have dug pits for me. The sense is more obvious, according to this latter exposition; for one does not see the force of the phrase, ‘digging pits,’ which are not according to God’s Law, as if pits might be dug which are according to it.” — Phillips have digged pits for me. He complains that he had been circumvented by the frauds and artifices of his enemies; as if he had said, They have not only endeavored to injure me by open force and the violence of the sword, but have also maliciously sought to destroy me by snares and secret arts. The additional clause, which thing is not according to thy Law, is introduced as an argument, to excite God to exercise his mercy; for he is the more inclined to succor his servants, when he sees that the attempts made upon their welfare involve the violation of his own Law. At the same time, the Psalmist furnishes a proof of his own innocence, intimating that he had deserved no such treatment at their hands, and that whatever they practiced, he, notwithstanding, patiently kept himself under restraint; not attempting any thing which he knew to be contrary to the Divine Law.

86. All thy commandments are truth. In this verse he again confirms the statement, That, in whatever ways he was afflicted, his mind had not been distracted by various devices, because, trusting in the word of God, he never doubted of his assistance. In the first place, he tells us, that the consideration, by which he was armed for repelling all assaults, was this, That the faithful, under the conduct of God, engage in a prosperous warfare, the salvation which they hope for from his word being absolutely certain. For this reason he declares, that the commandments of God are true; by which encomium he teaches us, that those who rely upon the word of God are out of all danger; and he lays down this truth, that such a support may always sustain our courage. In the second place, he complains of the treachery of his enemies, as he declared before. Here the word שקר, sheker, is repeated, by which he means, that they had no regard to equity. From this consideration also he was led to entertain the hope of deliverance; for it is the peculiar office of God to succor the poor and afflicted who are wrongfully oppressed.

87. They have almost consumed me upon the earth. He repeats, in somewhat different words, what he had spoken a little before, that, although he had been sorely tempted, he had nevertheless kept his footing, because he had not given up with true religion. A single declaration of this fact would have been enough for those who are perfect; but if we call to mind our own weakness, we will readily confess that it was not unworthy of being repeatedly stated. We not only forget the law of God when we are shaken by extreme conflicts, but the greater part lose their courage even before they engage in the conflict. On which account this wonderful strength of the prophet is worthy of more special notice, who, although almost reduced to death, yet never ceased to revive his courage by continual meditation on the law. Nor is it in vain that he adds, that it was upon the earth that his enemies had almost consumed him, conveying the idea, that, when the fears of death presented themselves to him on all sides in this world, he elevated his mind above the world. If faith reach to heaven, it will be an easy matter to emerge from despair.

88. Quicken me according to thy goodness This verse contains nothing new. In the beginning of it David represents his life as depending on God’s mercy, not only because he was conscious of human frailty, but because he saw himself daily exposed to death in multiplied forms, or rather because he was convinced, that were God’s power withdrawn from him, he would be laid prostrate as if he were dead. He next promises, that when he shall be again restored to life, he will not be ungrateful, but will duly acknowledge this as a blessing from God, and that not only with the tongue, but also in his whole life. As the various instances in which God succors us and delivers us from dangers are so many new lives, it is reasonable that we should dedicate to his service whatever additional time is allotted to us in this world. When the law is called the testimony of God’s mouth, by this eulogium its authority is very plainly asserted.

89 Thy word, O Jehovah I endure for ever. Many explain this verse as if David adduced the stability of the heavens as a proof of God’s truth. According to them the meaning is, that God is proved to be true because the heavens continually remain in the same state. ⁴²⁹⁴²⁹     This is the explanation given by Walford. His translation is —
   “O Jehovah! for ever
Is thy word established in the heavens.”
   Upon which he observes: “The design of these words is by no means obvious, and the interpreters vary greatly in their explications. I have not met with any explanation that is altogether satisfactory, and shall therefore give what appears to me to be the true meaning. The design, in general, of the Psalmist is, to celebrate the immutability of the word of God: whatever He speaks is sure. To illustrate this position, he refers to the creation of the heavens and of the earth; they were alike formed by the word of God, — ‘He spake, and it was done.’ By virtue of that word these vast productions abide through all ages, so that the word of God is established and displayed in heaven and upon earth. As the same word uttered all the precepts and institutions of the law, and all the promises of the covenant of mercy, the unchangeableness of these precepts and promises is verified and manifested by the perpetual conservation of all these instances of physical power and energy.” Others offer a still more forced interpretation, That God’s truth is more sure than the state of the heavens. But it appears to me that the prophet intended to convey a very different idea. As we see nothing constant or of long continuance upon earth, he elevates our minds to heaven, that they may fix their anchor there. David, no doubt, might have said, as he has done in many other places, that the whole order of the world bears testimony to the steadfastness of God’s word — that word which is most true. But as there is reason to fear that the minds of the godly would hang in uncertainty if they rested the proof of God’s truth upon the state of the world, in which such manifold disorders prevail; by placing God’s truth in the heavens, he allots to it a habitation subject to no changes. That no person then may estimate God’s word from the various vicissitudes which meet his eye in this world, heaven is tacitly set in opposition to the earth. Our salvation, as if it had been said, being shut up in God’s word, is not subject to change, as all earthly things are, but is anchored in a safe and peaceful haven. The same truth the Prophet Isaiah teaches in somewhat different words:

“All flesh is grass, and all the godliness thereof is as the flower of the field,” (Isaiah 40:6.)

He means, according to the Apostle Peter’s exposition, (1 Peter 1:24) that the certainty of salvation is to be sought in the word, and, therefor that they do wrong who settle their minds upon the world; for the steadfastness of God’s word far transcends the stability of the world.

90. Thy truth is from generation to generation In this verse the Psalmist repeats and confirms the same sentiment. He expressly teaches, that although the faithful live for a short time as strangers upon earth, and soon pass away, yet their life is not perishable, since they are begotten again of an incorruptible seed. He, however, proceeds still farther. He had before enjoined us to pierce by faith into heaven, because we will find nothing in the world on which we can assuredly rest; and now he again teaches us, by experience, that though the world is subject to revolutions, yet in it bright and signal testimonies to the truth of God shine forth, so that the steadfastness of his word is not exclusively confined to heaven, but comes down even to us who dwell upon the earth. For this reason, it is added, that the earth continues steadfast, even as it was established by God at the beginning. Lord, as if it had been said, even in the earth we see thy truth reflected as it were in a mirror; for though it is suspended in the midst of the sea, yet it continues to remain in the same state. These two things, then, are quite consistent; first, that the steadfastness of God’s word is not to be judged of according to the condition of the world, which is always fluctuating, and fades away as a shadow; and, secondly, that yet men are ungrateful if they do not acknowledge the constancy which in many respects marks the frame. work of the world; for the earth, which otherwise could not occupy the position it does for a single moment, abides notwithstanding steadfast, because God’s word is the foundation on which it rests. Farther, no person has any ground for objecting, that it is a hard thing to go beyond this world in quest of the evidences of God’s truth, since, in that case, it would be too remote from the apprehension of men. The prophet meets the objection by affirming, that although it dwells in heaven, yet we may see at our very feet conspicuous proofs of it, which may gradually advance us to as perfect knowledge of it as our limited capacity will permit. Thus the prophet, on the one hand, exhorts us to rise above the whole world by faith, so that the word of God may be found by experience to be adequate, as it really is adequate, to sustain our faith; and, on the other hand, he warns us that we have no excuse, if, by the very sight of the earth, we do not discover the truth of God, since legible traces of it are to be found at our feet. In the first clause, men are called back from the vanity of their own understanding; and, in the other; their weakness is relieved, that they may have a foretaste upon earth of what is to be found more fully in heaven.

91. By thy judgments they continue to this day. The word, היום, hayom, which, following other interpreters, I have translated to this days might not improperly rendered daily, or every day. In that case, however, the sense would be substantially the same; for the prophet means, that the whole order of nature depends solely upon the commandment or decree of God. In using the term judgments, he makes an allusion to the law, intimating, that the same regard to rectitude which is exhibited in the law is brightly displayed in every part; of God’s procedure. From this it follows, that men are very perverse, when, by their unbelief, they do what they can to shake and impair the faithfulness of God, upon which all creatures repose; and, moreover, when by their rebellion they impeach his righteousness, and deny the authority of his commands, upon which the stability of the whole world depends. It is a harsh manner of expression to say, that all the elements are God’s servants; but it expresses more than if it had been said, that all things are ready to yield obedience to him. How can we account for it, that the air, which is so thin, does not consume itself by blowing incessantly? How can we account for it, that the waters do not waste away by flowing, but on the principle that these elements obey the secret command of God? By faith, it is true, we perceive that the continued existence of the world is owing to the fiat of God; but all who have the smallest pretensions to understanding are led to the same conclusion, from the manifest and undoubted proofs of this truth, which every where meet their eye. Let it then be thoroughly impressed upon our minds, that all things are so governed and maintained by the secret operation of God, as that their continuing in the same state is owing to their obeying his commandment or word. We must always remember the point which the prophet aims at; which is, that God’s faithfulness, which shines forth in his external works, may gradually conduct us higher, until we attain such a persuasion of the truth of heavenly doctrine as is entirely free from doubt.

92. Had not thy law been my delight The prophet continues to prosecute almost the same theme; affirming, that he would have been undone, had he not in his calamities sought consolation from the law of God. The adverb, אז az, signifies then; but as it is sometimes used for a long time, it is equivalent here to long ago; unless some may prefer to consider it as a significant and emphatic pointing to the thing, as if he were still in the state which he describes. He confirms from his own experience what he had previously said, to make it manifest that he did not speak of things with which he was unacquainted, but that he asserts what he had really experienced, — namely, that there is no other solace, and no other remedy for adversity, but our reposing upon the word of God, and our embracing the grace and the assurance of our salvation which are offered in it. He here unquestionably commends the very same word, which he had but now said dwelt in heaven. Though it resound on earth, enter into our ears, and settle in our hearts, yet it still retains its celestial nature; for it descends to us in such a manner, as that it is not subject to the changes of the world. The prophet declares that he was grievously oppressed by a weight of afflictions enough to overwhelm him; but that the consolation which he derived from the Divine Law in such desperate circumstances, was as life to him.

93. I will never forget thy statutes. This verse contains a thanksgiving. As the law of the Lord had preserved him, he engages that he will never forget it. Yet he, at the same time, admonishes himself and others how necessary it is to cherish in the heart the remembrance of the Divine Law; for though we have found from experience its life-giving power, yet we easily allow it to pass from our memories, and on this account God afterwards justly punishes us, by leaving us for a long time to languish in our sadness.

94. I am thine, save me. In the first place, he takes encouragement to pray from the consideration, that he is one of God’s own stamp and coinage, as we speak. In the second place, he proves that he is God’s from the fact of his keeping his commandments. This ought not, however, to be understood as if he boasted of any merit which he possessed; as, in dealing with men, it is customary to adduce something meritorious which we have done as an argument for obtaining what we desire: — I have always loved and esteemed you, I have always studied to promote your honor and advantage; my service has always been ready at your command. But David rather brings forward the unmerited grace of God, and that alone; for no man, by any efforts of his own, acquires the high honor of being under the protection of God — an honor which proceeds solely from his free adoption. The blessing which God had conferred upon him is therefore here adduced as an argument why he should not forsake the work which he had commenced. When he affirms, that he was earnestly intent upon the Divine commandments, that also depended upon the Divine calling; for he did not begin to apply his mind to God’s commandments before he was called and received into his household. As he desires, in this verse, that the Lord would save him, so, in the next verse, he expresses the need he had of being saved, saying, that the wicked sought for him to destroy him; by which he, at the same time, declares the constancy of his godliness, inasmuch as he then set his mind upon the law of God — a point worthy of special notice. Those who, at other times, would the forward and willing to follow God, know not to what side to turn themselves when they are assailed by the wicked, and, in that case, are very prone to follow unhallowed counsel. It is therefore a great virtue to do God the honor of resting contented with his promises alone, when the wicked conspire for our destruction, and when, to all human appearance, our life is in jeopardy. To consider God’s testimonies is, in this place, equivalent to applying our minds to the word of God, which sustains us against all assaults, effectually allays all fears, and restrains us from following any perverse counsels.

96. In all perfection, I have seen the end. ⁴³⁰⁴³⁰     “The literal translation is, to the whole of perfection I perceive a limit. The Hebrew word, however, which is rendered by perfection, occurs only in this place. It seems clearly to have for its root a verb signifying to complete, to finish: the meaning is, ‘to every created thing, however perfect, I see a boundary;’ that is, it is limited as to its capability, as well as to its duration.” — Cresswell. The prophet again, using other words, commends the same truth which he had taught in the first verse of this part — that the word of God is not subject to change, because it is elevated far above the perishable elements of this world. He here asserts, that there is nothing under heaven so perfect and stable, or so complete, in all respects, as not to have an end; and that the Divine word alone possesses such amplitude as to surpass all bounds and limits. Since the verb כלה kalah, signifies to consume and finish, as well as to make perfect, some take the noun תכלה tichelah, for measure or end But it is necessary to translate it perfection, that the comparison may be the more apparent, and the better to amplify the faithfulness of the Divine word; the idea which the prophet intended to convey being, that, after he had considered all things, especially those which are distinguished by the greatest perfection, he found that they were nothing when compared with God’s word, inasmuch as all other things will soon come to an end, whereas the word of God stands ever firm in its own eternity. ⁴³¹⁴³¹     “All human things, however full, perfect, and admirable, are necessarily deficient and mutable; but the law of God, like the nature of him from whom it proceeds, endureth for ever, and is in all respects complete and unalterable. We are to understand by the law here, the whole revealed will of God, comprehensive of promise as well as precept.” — Walford. Whence it follows, that we have no ground for apprehending that it will forsake us in the midst of our course.. It is termed broad, to denote that, though a man may mount above the heavens, or descend into the lowest depths, or traverse the whole space from the right to the left hand, yet he will not reach farther than the truth of God conducts us. It remains that our minds should embrace this vast extent; and such will be the case when they shall have ceased to enclose and shut themselves up within the narrow limits of this world.

97. O how have I loved thy law! Not contented with a simple affirmation, the prophet exclaims, by way of interrogation, that he was inflamed with incredible love to the law of God; and, in proof of this, he adds, that he was continually engaged in meditating upon it. If any person boasts that he loves the Divine Law, and yet neglects the study of it, and applies his mind to other things, he betrays the grossest hypocrisy; for the love of the law, and especially such an ardent love of it as the prophet here expresses, always produces continual meditation upon it. And, assuredly, unless God’s law inflame and ravish our hearts with the love of it, many allurements will quickly steal upon us, and lead us away to vanity. The prophet, then, here commends such a love of the law, as, possessing all our senses, effectually excludes all the deceits and corruption’s to which we are otherwise too much inclined.

98. Thou hast made me wiser than my adversaries He here declares, that he was more learned than his adversaries, his instructors, and the aged, because he was a scholar of God’s law. It is in a different sense that he describes himself as endued with understanding above his adversaries, from that in which he describes himself as wiser than his teachers. He surpassed his enemies, because their cunning and artifices availed them nothing when they employed these to the utmost to effect his destruction. The malice of the wicked is always goading them to do mischief; and as they are often artful and deceitful, we are afraid lest our simplicity should be imposed upon by their deceits, unless we use the same crafts and underhand dealings which they practice. Accordingly, the prophet glories, that he found in God’s law enough to enable him to escape all their snares. When he claims the credit of being superior in knowledge to his instructors, he does not mean to deny that they also had learned from the word of God what was useful to be known. But he gives God thanks for enabling him to surpass, in proficiency, those from whom he had learned the first elements of knowledge. ⁴³²⁴³²     "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.” — Dr. Adam Clarke Nor is it any new thing for the scholar to excel his master, according as God distributes to each man the measure of understanding. The faithful, it is true, are instructed by the pains and labor of men, but it is in such a way, as that God is still to be regarded as enlightening them. And it is owing to this that the scholar surpasses the master; for God means to show as it were, with the finger, that he uses the service of men in such a way as that he himself continues still the chief teacher. Let us therefore learn to commit ourselves to his tuition, that we may glory with David, that by his guidance we have proceeded farther than man’s instruction could lead us. He adds the same thing respecting the aged, for the more abundant confirmation of his statement. Age is of great avail in polishing, by long experience and practice, men who, by nature, are dull and rude. Now the prophet asserts, that he had acquired, by the Divine Law, more discretion than belongs to aged men. ⁴³³⁴³³     “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.” — Ibid. In short, he means to affirm, that whoever yields himself with docility to God, keeps his thoughts in subjection to his word, and exercises himself diligently in meditating upon the Law, will thence derive wisdom sufficient for enabling him to consult his own safety in opposition to the stratagems of his enemies, to exercise circumspection requisite for escaping their deceits; and, finally, to match with the most eminent masters through the whole course of his life. David, however, does not adduce his wisdom, that he may boast of it before the world; but, by his own example, he warns us, that nothing is better for us than to learn at God’s mouth, since those only are perfectly wise who are taught in his school. At the same time, sobriety is here enjoined upon the faithful, that they may not seek for wisdom elsewhere than from God’s word, and that ambition or curiosity may not incite them to vain boasting. In short, all are here recommended to behave themselves with modesty and humility, that no man may claim to himself such knowledge as elevates him above the Divine Law; but that all men, however intelligent, may willingly yield themselves to the lessons of heavenly wisdom revealed in the Divine Word. When he says, that he kept God’s statutes, he teaches us what kind of meditation it is of which we have spoken, to let us know that he did not coldly philosophies upon God’s precepts, but devoted himself to them with earnest affection.

101. I have restrained my feet from every evil path He intimates that he proclaimed war against every vice, that he might wholly devote himself to the service of God. From this we learn the profitable lesson, that in order to our keeping God’s Law, we must, from the commencement, beware lest our feet should step aside into crooked by-paths; for with a nature so corrupted as ours is, amidst so many allurements, and with minds so fickle, we are in the greatest danger of being led astray; yea, it is a rare miracle if any man hold on in his life in a right course, without turning aside in one direction or another. The faithful, therefore, have need to exercise the greatest circumspection, in order to keep their feet from going astray.

In the next verse, David commends his own constancy in observing the Law. He declares that ever since he had learned from God the right manner of living, he had pursued the right course. As the way is so slippery, and our feet so feeble, and our whole disposition so prone to go astray after innumerable errors, no small exertions are requisite on our part, in order to avoid declining from God’s judgments. But we must attend to the manner of teaching to which the Psalmist refers; for though all, without exception, to whom God’s word is preached, are taught, yet scarce one in ten so much as tastes it; yea, scarce one in a hundred profits to the extent of being enabled, thereby, to proceed in a right course to the end. A peculiar manner of teaching is, therefore, here pointed out — that which consists in God’s drawing his chosen people to himself. I have been brought, as if the Psalmist had said, into the way of salvation, and preserved in it by the secret influence of the Holy Spirit.

103. O how sweet have been thy words to my palate! He again repeats what he had previously stated in different words, that he was so powerfully attracted by the sweetness of the Divine Law, as to have no desire after any other delight. It is possible that a man may be affected with reverence towards the Law of God; but no one will cheerfully follow it, save he who has tasted this sweetness. God requires from us no slavish service: he will have us to come to him cheerfully, and this is the very reason why the prophet commends the sweetness of God’s word so often in this psalm. If it is demanded in what sense he declares that he took such sweet delight in God’s Law, which, according to the testimony of Paul, (1 Corinthians 3:9,) does nothing else but strike fear into men, the solution is easy: The prophet does not speak of the dead letter which kills those who read it, but he comprehends the whole doctrine of the Law, the chief part of which is the free covenant of salvation. When Paul contrasts the Law with the Gospel, he speaks only of the commandments and threatening. Now if God were only to command, and to denounce the curse, the whole of his communication would, undoubtedly, be deadly. But the prophet is not here opposing the Law to the Gospel; and, therefore, he could affirm that the grace of adoption, which is offered in the Law, was sweeter to him than honey; that is to say, that no delight was to him equal to this. What I have previously said must be remembered, that the Law of God will be unsavory to us, or, at least, that it will never be so sweet to us, as to withdraw us from the pleasures of the flesh, until we have struggled manfully against our own nature, in order to subdue the carnal affections which prevail within us.

104 By thy statutes I have acquired understanding The prophet seems here to invert the order he has just now laid down. He observed that he had kept his feet from going astray, that he might observe God’s Law, and now he institutes a contrary order, beginning with the observance of the Law; for he declares that he had been taught by the word of God before he amended his faults. Yet these two things are not inconsistent, — that the faithful should withdraw themselves from their wanderings, in order to frame their life according to the rule of God’s word, and that when they are already advanced a considerable way in a holy life, the fear of God being then more vigorous in them, they should regard all vices with more intense hatred. The beginning of a good life, unquestionably, is when a man endeavors to purge himself from vices; and the more a man has made progress in a good life, he will burn with a, proportionate zeal in his detestation of vices and in shunning them. Moreover, we are taught by the words of the prophet, that the reason why men are so involved in falsehoods, and entangled in perverse errors, is, because they have not learned wisdom from the word of God. As the whole world are given to folly, those who wander astray plead in excuse, that it is difficult for them to guard against the allurements of vice. But the remedy will be near at hand, if we follow the counsel of the prophet; that is to say, if, instead of leaning on our own wisdom, we seek understanding from the word of God, in which he not only shows what is right:. but also fortifies our minds, and puts us on our guard against all the deceits of Satan, and all the impostures of the world. Would to God that, at the present day, this were thoroughly impressed on the minds of all who boast themselves of being Christians; for then they would not be continually driven about, as the greater part of them are, with such inconstancy, according to the conflicting impulses of prevailing opinions. As Satan is so sedulously exerting himself to spread abroad the mists of error, let us apply ourselves with the greater earnestness to the acquisition of this wisdom.

105. Thy word is a lamp to my feet. In this verse the Psalmist testifies that the Divine Law was his schoolmaster and guide in leading a holy life. He thus, by his own example, prescribes the same rule to us all; and it is highly necessary to observe this rule; for while each of us follows what seems good in his own estimation, we become entangled in inextricable and frightful mazes. The more distinctly to understand his intention, it is to be noted, that the word of God is set in opposition to all human counsels. What the world judges right is often crooked and perverse in the judgment of God, who approves of no other manner of living, than that which is framed according to the rule of his law. It is also to be observed, that David could not have been guided by God’s word, unless he had first renounced the wisdom of the flesh, for it is only when we are brought to do this, that we begin to be of a teachable disposition. But the metaphor which he uses implies something more; namely, that unless the word of God enlighten men’s path, the whole of their life is enveloped in darkness and obscurity, so that they cannot do anything else than miserably wander from the right way; and again, that when we submit ourselves with docility to the teaching of God’s law, we are in no danger of going astray. Were there such obscurity in God’s word, as the Papists foolishly talk about, the commendation with which the prophet here honors the law would be altogether undeserved. Let us, then, be assured that an unerring light is to be found there, provided we open our eyes to behold it. The Apostle Peter (2 Peter 1:19) has more plainly expressed the same sentiment, when he commends the faithful for taking heed to the word of prophecy, “as unto a light that shineth in a dark place.”

106. I have sworn, and will perform Here the Psalmist speaks of his own constancy. He had declared a little before, that during the whole course of his life, he had not declined from God’s law, and now he speaks of the purpose of his mind. By the word swear, he intimates that he had solemnly pledged himself to God not to alter his determination. The true manner of keeping God’s law is to receive and embrace what he commands heartily, and, at the same time, uniformly, that our ardor may not forthwith abate, as is often the case. This also is the proper rule of vowing, that we may offer ourselves to God, and dedicate our life to him. It may, however, be asked, whether the prophet’s oath may not be condemned as rash, inasmuch as he presumed to engage to do far more than man’s ability is equal to; for who is able to keep the law? The man, then, it may be alleged, vows rashly, who promises to God a thing which it is beyond his power to accomplish. The answer is obvious: Whenever the faithful vow to Him, they do not look to what they are able to do of themselves, but they depend upon the grace of God, to whom it belongs to perform what he requires from them, in the way of supplying them with strength by his Holy Spirit. When the question is in reference to service to be rendered to God, they cannot vow anything without the Holy Spirit; for, as Paul says in 2 Corinthians 3:5,

“Not that are sufficient of ourselves to think anything
as of ourselves.”

But when God stretches forth his hand to us, he bids us be of good courage, and promises that he will never fail us; and this is the source from which the boldness to swear, here spoken of, proceeds. Nor is it any rashness at all, when, confiding in his promises, by which he anticipates us, we, on our part, offer ourselves to his service. The question, however, still remains unsolved; for although the children of God ultimately prove victorious over all temptations by the grace of the Holy Spirit, yet there is always some infirmity about them. But it is to be observed, that the faithful, in making vows and promises, have a respect not only to that article of the covenant, by which God has promised that he will cause us to walk in his commandments, but also to that other article which is, at the same time, added concerning the free forgiveness of their sins, Ezekiel 11:20; 36:27; Psalm 103:13. David, therefore, according to the measure of grace given him, bound himself by oath to keep God’s la encouraged by these words of the prophet,

“I will spare them, as a man spareth his own son that serveth him,”
Malachi 3:17.

107. I am greatly afflicted, O Jehovah! This verse teaches, that God did not cherish the fathers under the law in his bosom so delicately as not to exercise them with grievous temptations; for the Psalmist declares that he was not afflicted lightly, or in an ordinary degree, but above measure. His prayer to be quickened implies that he was at the point of death. He, however, at the same time, shows, that though he was besieged by death, he yet fainted not, because he leaned upon God — a point worthy of special notice; for though, at the beginning, we may call upon God with much alacrity, yet when the trial increases in severity, our hearts quail, and, in the extremity of fear, our confidence is extinguished. Yet the prophet implores God for grace, not in order to his life being preserved in safety, but in order to his recovering the life he had lost, which indicates both the low condition to which he was reduced, and his continued confidence in God. We must also observe attentively the last part of the clause, according to thy word We will pray coldly, or rather we will not pray at all, if God’s promise does not inspire us with courage in our sorrow and distress. In short, as we have said elsewhere, it is indispensably necessary that we should have this key at hand, in order to our having free access to the throne of grace.

108. O Jehovah! I beseech thee, let the flee-will-offerings of my mouth. This verse may be read in one connected sentence, as well as divided into two members. According to the former view, the sense will be, Receive, e Lord, my sacrifices, to this end, that thou mayest teach me thy commandments. If we prefer dividing the verse into two clauses, then it will consist of two separate prayers; first, a prayer that God would accept the prophet’s sacrifices; and, secondly, a prayer that he would instruct him in the doctrine of the law. I am rather inclined to follow the first opinion. The prophet affirms, as we have seen elsewhere, that nothing was more precious to him than to understand the doctrine of the law. Lord, as if he had said, do thou, according to thy good pleasure, accept the sacrifices which I offer thee; and as my chief desire is, to be instructed aright in thy law, grant that I may be a partaker of this blessing, which I am so anxious to obtain. We should mark all the places in which the knowledge of divine truth is preferred to all the other benefits bestowed upon mankind; and doubtless, since it contains in it the pledge of everlasting salvation, there is good reason why it should be esteemed as an inestimable treasure. Yet the prophet begins at a point remote from this, praying that God would vouchsafe to approve of and accept his services. By the word נדבות, nidboth, I have no doubt he denotes the sacrifices which were called free-will-offerings. I indeed grant that he speaks properly of vows and prayers; but as the chosen people to propitiate God, were wont to offer sacrifices, according as every man had ability, he alludes to that custom which prevailed under the law; even as Hosea (Hosea 14:2) designates the praises of God “the calves of the lips.” It was the design of God, by that ceremony, to testify to the fathers that no prayers were acceptable to him, but those which were joined with sacrifice, that they might always turn their minds to the Mediator. In the first place, he acknowledges that he was unworthy of obtaining any thing by his prayers, and that, if God heard him, it proceeded from his free and unmerited grace. In the second place, he desires that God would be favorable to him in the way of enabling him to profit aright in the doctrine of the law. The verb, רצה ratsah, which he uses: signifies to favor of mere good will. Whence it follows, that there is nothing meritorious in our prayers, and that, whenever God hears them, it is in the exercise of his free goodness.

109. My soul is continually in my hand. He declares, that no calamities, afflictions, or dangers, which he had experienced: had withdrawn him from the service of God, and the observance of his law. To bear his soul in his hand, is equivalent to his being in danger of his life, so that the soul was, as it were abandoned to the wind. Thus Job, (Job 13:14,) when he pines in his miseries: and is looking for death every moment, and dreading it, complains that his soul was in his hand; as if he had said, It is plucked from its own dwelling-place: and is under the dominion of death. ⁴³⁴⁴³⁴     This proverbial expression occurs in several other places of Scripture, in all of which it undoubtedly signifies, that the life of the person who employs it is in danger; as in Judges 12:3, “And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon;” 1 Samuel 19:5, “He put his life in his hand, and slew the Philistines;” and 1 Samuel 28:21, “And the woman came unto Saul, and said, I have put my life in my hand.” Phillips thus explains the figure: “We are accustomed to say, that an affair is in a person’s hands when the management and issue of it rest entirely with him, and so we speak when that affair is the life or death of an individual. Hence, similarly, when the Hebrews spoke of a person’s life being in his own hands, they might mean, that the preservation of his life was entirely with him, that he was destitute of all external assistance, and that consequently his life was in danger. This is particularly the case with military men, who, as they fight bravely, or otherwise, may preserve or lose their lives: so Jephthah, as appears from the passages above cited.” The figure may, however, be taken from the circumstance, that what a man carries openly in his hand is in danger of taking, or of being snatched away by violence. “The LXX. have changed the person of the pronoun, ἐν ταῖς χερσι σου; in thy hands; as also the Syriac. It is probable that these ancient interpreters did not understand the phrase, and so expressed it according to what they thought might be the original reading, thus affording a very obvious sense. Augustine says, that many MSS. in his time had the second person. However, no such MSS. are known now, and there is no doubt whatever of the correctness of the present text. The Psalmist states that, though his life was in danger, yet he did not forget God’s law.” — Ibid This form of expression is therefore unhappily wrested to an absurd meaning by ignorant people, who understand the prophet as intimating, that it was in his own power to govern his life as he pleased. So far from intending to convey such an idea, by this circumstance he commends his own piety, declaring, that although he was tossed among shipwrecks, and death in a hundred forms hovered before his eyes, so that he could not rest in security for a single moment, yet he had not cast from him the love and study of the Divine law. Here, again, it is well to notice the severe and arduous conflicts by which the fathers, under the law, were tried, that dangers and fears may not frighten us, or, by the weariness they produce, deprive us of courage, and thus prevent the remembrance of the Divine law from remaining impressed on our hearts.

110. The wicked have laid a snare for me The meaning of this verse is similar to that of the preceding. The prophet shows more definitely in what respect he carried his life in his hand; namely, because, being hemmed in on all sides by the snares of the wicked, he saw scarcely any hope of life. We have previously observed how difficult it is to avoid wandering from the ways of the Lord, when our enemies, by their subtle arts, endeavor to effect our destruction. The depraved desire of our fallen nature incites us to retaliate, nor do we see any way of preserving our life, unless we employ the same arts by which they assail us; and we persuade ourselves that it is lawful for us to howl among wolves. Such being the ease, we ought, with the more attention, to meditate upon this doctrine, That, when the wicked environ and besiege us by their wiles, the best thing we can do is to follow whither God calls us, and to attempt nothing but what is agreeable to his will.

111. I have thy testimonies as an inheritance for ever. He again confirms the sentiment, which cannot be too often repeated, That the law of God was more precious to him than all the pleasures, riches, and possessions, of the world. I have said, that it is not in vain that these things are so often repeated; for we see how violently the men of the world boil to gratify their unruly lusts, with what multiplied anxieties they are agitated, while they are unceasingly coveting innumerable objects; and, in the meantime, scarcely one in a hundred is, in a moderate degree, aiming to apply his mind to the study of the Divine law. The prophet, then, to stir us up by his own example, asserts, that he took such pleasure in God’s, testimonies as to esteem nothing more precious. It is love only which leads us to set a value on any object; and, therefore, it is requisite, in order to our observing the Divine law with the reverence due to it, that we begin with this delight in it. It is not wonderful, if God’s testimonies convey to our minds a joy, which, causing us to reject and despise all other things, holds our affections fast bound to them. What can be sweeter than to have heaven opened to us, that we may come freely into the presence of God, when, adopting us to be his children, he pardons our sins? What can be more desirable than to hear that he is so pacified towards us, as to take upon himself the care of our life? This I have thought good to observe briefly, that we might not think it strange to find David rejoicing so greatly in God’s law. The similitude of inheritance is of frequent occurrence in the Scriptures; and we apply the designation of inheritance to that which we hold in the highest estimation, so that we are contented to be deprived of all other things, provided we retain the safe and full possession of that one thing. Accordingly, the prophet intimates, that whatever good things he had obtained he accounted them as adventitious, and that the truths revealed in God’s word alone were to him as an inheritance. Without the Divine word all other things were in his estimation as nothing; so that he could willingly leave to others, riches, honors, comforts, and pleasures, provided he possessed this incomparable treasure. It is not meant to say that he; altogether despised the temporal benefits which God bestows, but his mind was not bound fast to them.

112. I have inclined my heart to perform thy statutes. In this verse he describes the right observance of the law, which consists in Our cheerfully and heartily preparing ourselves for doing what the law commands. Slavish and constrained obedience differs little from rebellion. The prophet, therefore, in order briefly to define what it is to serve God, asserts, that he applied not only his hands, eyes, or feet, to the keeping of the law, but that he began with the affection of the heart. Instead of the verb incline, the verb extend might with propriety be employed; but I am inclined to rest in the more generally received interpretation, which is, that he devoted himself with sincere affection of heart to the observance of the law. This inclination of the heart is oppose to the wandering lusts which rise up against God, and drag us any where rather than incline us to a virtuous life. The attempt of the Papists to defend from this passage their doctrine of free will is mere trifling. They infer from the words of the prophet, that it is in the power of man to bend his own heart in whatever way he pleases. But the answer is easy. The prophet does not here boast of what he had done by his own strength, for he now repeats the very same word which he had employed before, when he said, Incline my heart to these testimonies. If that prayer was not feigned, he doubtless acknowledged by it that it was the peculiar work of the Holy Spirit to incline and frame our hearts to God. But it is no new thing for that to be ascribed to us which God works in us: Paul’s statement to this effect is very plain,

“It is God who worketh in you, both to will and to do of his good pleasures” (Philippians 2:13.)

When the prophet says of himself that he inclined his heart, he does not separate his own endeavor from the grace of the Holy Spirit, by whose inspiration he has previously declared that the whole was done. At the same time, he distinguishes the constancy of his pious affection from the transient favor of others. Thus, that he might not fail in the midst of his course, or even go backward, he affirms that he had resolved to continue in the same course during the whole of his life. The word עקב, ekeb, to the end, in my opinion, is added to the word לעולם, leolam, for ever, by way of exposition; and to show us that he struggled manfully against all obstacles and difficulties, that they might not break his constancy; for no man perseveres in the service of God without arduous exertions. Some take the word as denoting a reward; ⁴³⁵⁴³⁵     Thus, in the Arabic, it is, “on account of an eternal reward;” that is, the reward of grace promised to all the faithful. According to this view, the Psalmist would have a respect to the end and reward of faith and holy obedience. See Hebrews 11:26; 1 Peter 1:8, 9. As, however, the Psalmist, like all true believers, did not embrace and obey the law of God, only or chiefly from the hope of reward, but was chiefly attracted to obedience by love to God, and the intrinsic excellence of the law, others prefer reading “the reward is eternal.” but this seems too foreign to the design of the passage.