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119. Psalm 1191 Blessed are those whose ways are blameless,who walk according to the law of the LORD. 2 Blessed are those who keep his statutes and seek him with all their heart— 3 they do no wrong but follow his ways. 4 You have laid down precepts that are to be fully obeyed. 5 Oh, that my ways were steadfast in obeying your decrees! 6 Then I would not be put to shame when I consider all your commands. 7 I will praise you with an upright heart as I learn your righteous laws. 8 I will obey your decrees; do not utterly forsake me. ב Beth
9 How can a young person stay on the path of purity?
ג Gimel
17 Be good to your servant while I live,
ד Daleth
25 I am laid low in the dust;
ה He
33 Teach me, LORD, the way of your decrees,
ו Waw
41 May your unfailing love come to me, LORD,
ז Zayin
49 Remember your word to your servant,
ח Heth
57 You are my portion, LORD;
ט Teth
65 Do good to your servant
י Yodh
73 Your hands made me and formed me;
כ Kaph
81 My soul faints with longing for your salvation,
ל Lamedh
89 Your word, LORD, is eternal;
מ Mem
97 Oh, how I love your law!
נ Nun
105 Your word is a lamp for my feet,
ס Samekh
113 I hate double-minded people,
ע Ayin
121 I have done what is righteous and just;
פ Pe
129 Your statutes are wonderful;
צ Tsadhe
137 You are righteous, LORD,
ק Qoph
145 I call with all my heart; answer me, LORD,
ר Resh
153 Look on my suffering and deliver me,
ש Sin and Shin
161 Rulers persecute me without cause,
ת Taw
169 May my cry come before you, LORD;
THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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1 Blessed are they who are upright In these words the prophet sets forth the same paradox which we met with at the commencement of the Book of Psalms. All men naturally aspire after happiness, but instead of searching for it in the right path, they designedly prefer wandering up and down through endless by-paths, to their ruin and destruction. The Holy Spirit deservedly condemns this apathy and blindness. And but for man’s cupidity, which, with brutish impetuosity, hurries him in the opposite direction, the meaning of the words would appear quite plain to him. And the further a man wanders from God, the happier does he imagine himself to be; and hence all treat, as a fable, what the Holy Spirit declares about true piety and the service of God. This is a doctrine which scarcely one among a hundred receives. The term way, is here put for the manner, or course and way of life: and hence he calls those upright in their way, whose sincere and uniform desire it is to practice righteousness, and to devote their life to this purpose. In the next clause of the verse, he specifics more clearly, that a godly and righteous life consists in walking in the law of God If a person follow his own humor and caprice, he is certain to go astray; and even should he enjoy the applause of the whole world, he will only weary himself with very vanity. But it may be asked, whether the prophet excludes from the hope of happiness all who do not worship God perfectly? Were this his meaning, it would follow that none except angels alone would be happy, seeing that the perfect observance of the law is to be found in no part, of the earth. The answer is easy: When uprightness is demanded of the children of God, they do not lose the gracious remission of their sins, in which their salvation alone consists. While, then, the servants of God are happy, they still need to take refuge in his mercy, because their uprightness is not complete. In this manner are they who faithfully observe the law of God said to be truly happy; and thus is fulfilled that which is declared in Psalm 32:2, “Blessed are they to whom God imputeth not sins.” In the second verse, the same doctrine is confirmed more fully, by pronouncing blessed, not. such as are wise in their own conceit, or assume a sort of fantastical holiness, but those who dedicate themselves to the covenant of God, and yield obedience to the dictates of hits law. Farther, by these words, he tells us that God is by no means satisfied with mere external service, for he demands the sincere and honest affection of the heart. And assuredly, if God be the sole judge and disposer of our life:, the truth must occupy the principal place in our heart, because it is not sufficient to have our hands and feet only enlisted in his service. 3. Surely they do not work iniquity The statement, that they who follow God as their guide do not work iniquity, may seem to be a mere common-place, and universally admitted truth. The prophet has two reasons for making it; first, to teach us that our life must be entirely under the direction of God; and, secondly, that we may more diligently and carefully attend to his doctrine. It is acknowledged by every one, that those who render obedience to God are in no danger of going astray, and yet every one is found turning aside to his own ways. Does not such licentiousness or presumption palpably demonstrate that they have a greater regard for their own devices than for the unerring law of God? And after all, as often as a man happens to fall, is not the plea of inadvertence instantly alleged, as if none ever sinned knowingly and voluntarily; or as if the law of God, which is an antidote to all delinquencies, because it keeps all our vicious propensities in check, did not furnish us with sufficient wisdom to put us upon our guard? The prophet, therefore, very justly declares, that those who are instructed in the law of God, cannot set up the plea of ignorance when they fall into sin, seeing they are willfully blind. Were they to attend carefully to God’s voice, they would be well fortified against all the snares of Satan. To strike them with terror, he informs them in the fourth verse, that God demands a rigid observance of the law; from which it may be gathered, that he will not suffer the contemners of it to escape with impunity. Besides, by speaking to God in the second person, he places him before our eyes as a Judge. |