Study

a Bible passage

Click a verse to see commentary
Select a resource above

Psalm 119

The Glories of God’s Law

1

Happy are those whose way is blameless,

who walk in the law of the L ord.

2

Happy are those who keep his decrees,

who seek him with their whole heart,

3

who also do no wrong,

but walk in his ways.

4

You have commanded your precepts

to be kept diligently.

5

O that my ways may be steadfast

in keeping your statutes!

6

Then I shall not be put to shame,

having my eyes fixed on all your commandments.

7

I will praise you with an upright heart,

when I learn your righteous ordinances.

8

I will observe your statutes;

do not utterly forsake me.

 

9

How can young people keep their way pure?

By guarding it according to your word.

10

With my whole heart I seek you;

do not let me stray from your commandments.

11

I treasure your word in my heart,

so that I may not sin against you.

12

Blessed are you, O L ord;

teach me your statutes.

13

With my lips I declare

all the ordinances of your mouth.

14

I delight in the way of your decrees

as much as in all riches.

15

I will meditate on your precepts,

and fix my eyes on your ways.

16

I will delight in your statutes;

I will not forget your word.

 

17

Deal bountifully with your servant,

so that I may live and observe your word.

18

Open my eyes, so that I may behold

wondrous things out of your law.

19

I live as an alien in the land;

do not hide your commandments from me.

20

My soul is consumed with longing

for your ordinances at all times.

21

You rebuke the insolent, accursed ones,

who wander from your commandments;

22

take away from me their scorn and contempt,

for I have kept your decrees.

23

Even though princes sit plotting against me,

your servant will meditate on your statutes.

24

Your decrees are my delight,

they are my counselors.

 

25

My soul clings to the dust;

revive me according to your word.

26

When I told of my ways, you answered me;

teach me your statutes.

27

Make me understand the way of your precepts,

and I will meditate on your wondrous works.

28

My soul melts away for sorrow;

strengthen me according to your word.

29

Put false ways far from me;

and graciously teach me your law.

30

I have chosen the way of faithfulness;

I set your ordinances before me.

31

I cling to your decrees, O L ord;

let me not be put to shame.

32

I run the way of your commandments,

for you enlarge my understanding.

 

33

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

and I will observe it to the end.

34

Give me understanding, that I may keep your law

and observe it with my whole heart.

35

Lead me in the path of your commandments,

for I delight in it.

36

Turn my heart to your decrees,

and not to selfish gain.

37

Turn my eyes from looking at vanities;

give me life in your ways.

38

Confirm to your servant your promise,

which is for those who fear you.

39

Turn away the disgrace that I dread,

for your ordinances are good.

40

See, I have longed for your precepts;

in your righteousness give me life.

 

41

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

your salvation according to your promise.

42

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

for I trust in your word.

43

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

for my hope is in your ordinances.

44

I will keep your law continually,

forever and ever.

45

I shall walk at liberty,

for I have sought your precepts.

46

I will also speak of your decrees before kings,

and shall not be put to shame;

47

I find my delight in your commandments,

because I love them.

48

I revere your commandments, which I love,

and I will meditate on your statutes.

 

49

Remember your word to your servant,

in which you have made me hope.

50

This is my comfort in my distress,

that your promise gives me life.

51

The arrogant utterly deride me,

but I do not turn away from your law.

52

When I think of your ordinances from of old,

I take comfort, O L ord.

53

Hot indignation seizes me because of the wicked,

those who forsake your law.

54

Your statutes have been my songs

wherever I make my home.

55

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

and keep your law.

56

This blessing has fallen to me,

for I have kept your precepts.

 

57

The L ord is my portion;

I promise to keep your words.

58

I implore your favor with all my heart;

be gracious to me according to your promise.

59

When I think of your ways,

I turn my feet to your decrees;

60

I hurry and do not delay

to keep your commandments.

61

Though the cords of the wicked ensnare me,

I do not forget your law.

62

At midnight I rise to praise you,

because of your righteous ordinances.

63

I am a companion of all who fear you,

of those who keep your precepts.

64

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

teach me your statutes.

 

65

You have dealt well with your servant,

O L ord, according to your word.

66

Teach me good judgment and knowledge,

for I believe in your commandments.

67

Before I was humbled I went astray,

but now I keep your word.

68

You are good and do good;

teach me your statutes.

69

The arrogant smear me with lies,

but with my whole heart I keep your precepts.

70

Their hearts are fat and gross,

but I delight in your law.

71

It is good for me that I was humbled,

so that I might learn your statutes.

72

The law of your mouth is better to me

than thousands of gold and silver pieces.

 

73

Your hands have made and fashioned me;

give me understanding that I may learn your commandments.

74

Those who fear you shall see me and rejoice,

because I have hoped in your word.

75

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

and that in faithfulness you have humbled me.

76

Let your steadfast love become my comfort

according to your promise to your servant.

77

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

for your law is my delight.

78

Let the arrogant be put to shame,

because they have subverted me with guile;

as for me, I will meditate on your precepts.

79

Let those who fear you turn to me,

so that they may know your decrees.

80

May my heart be blameless in your statutes,

so that I may not be put to shame.

 

81

My soul languishes for your salvation;

I hope in your word.

82

My eyes fail with watching for your promise;

I ask, “When will you comfort me?”

83

For I have become like a wineskin in the smoke,

yet I have not forgotten your statutes.

84

How long must your servant endure?

When will you judge those who persecute me?

85

The arrogant have dug pitfalls for me;

they flout your law.

86

All your commandments are enduring;

I am persecuted without cause; help me!

87

They have almost made an end of me on earth;

but I have not forsaken your precepts.

88

In your steadfast love spare my life,

so that I may keep the decrees of your mouth.

 

89

The L ord exists forever;

your word is firmly fixed in heaven.

90

Your faithfulness endures to all generations;

you have established the earth, and it stands fast.

91

By your appointment they stand today,

for all things are your servants.

92

If your law had not been my delight,

I would have perished in my misery.

93

I will never forget your precepts,

for by them you have given me life.

94

I am yours; save me,

for I have sought your precepts.

95

The wicked lie in wait to destroy me,

but I consider your decrees.

96

I have seen a limit to all perfection,

but your commandment is exceedingly broad.

 

97

Oh, how I love your law!

It is my meditation all day long.

98

Your commandment makes me wiser than my enemies,

for it is always with me.

99

I have more understanding than all my teachers,

for your decrees are my meditation.

100

I understand more than the aged,

for I keep your precepts.

101

I hold back my feet from every evil way,

in order to keep your word.

102

I do not turn away from your ordinances,

for you have taught me.

103

How sweet are your words to my taste,

sweeter than honey to my mouth!

104

Through your precepts I get understanding;

therefore I hate every false way.

 

105

Your word is a lamp to my feet

and a light to my path.

106

I have sworn an oath and confirmed it,

to observe your righteous ordinances.

107

I am severely afflicted;

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

108

Accept my offerings of praise, O L ord,

and teach me your ordinances.

109

I hold my life in my hand continually,

but I do not forget your law.

110

The wicked have laid a snare for me,

but I do not stray from your precepts.

111

Your decrees are my heritage forever;

they are the joy of my heart.

112

I incline my heart to perform your statutes

forever, to the end.

 

113

I hate the double-minded,

but I love your law.

114

You are my hiding place and my shield;

I hope in your word.

115

Go away from me, you evildoers,

that I may keep the commandments of my God.

116

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

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

117

Hold me up, that I may be safe

and have regard for your statutes continually.

118

You spurn all who go astray from your statutes;

for their cunning is in vain.

119

All the wicked of the earth you count as dross;

therefore I love your decrees.

120

My flesh trembles for fear of you,

and I am afraid of your judgments.

 

121

I have done what is just and right;

do not leave me to my oppressors.

122

Guarantee your servant’s well-being;

do not let the godless oppress me.

123

My eyes fail from watching for your salvation,

and for the fulfillment of your righteous promise.

124

Deal with your servant according to your steadfast love,

and teach me your statutes.

125

I am your servant; give me understanding,

so that I may know your decrees.

126

It is time for the L ord to act,

for your law has been broken.

127

Truly I love your commandments

more than gold, more than fine gold.

128

Truly I direct my steps by all your precepts;

I hate every false way.

 

129

Your decrees are wonderful;

therefore my soul keeps them.

130

The unfolding of your words gives light;

it imparts understanding to the simple.

131

With open mouth I pant,

because I long for your commandments.

132

Turn to me and be gracious to me,

as is your custom toward those who love your name.

133

Keep my steps steady according to your promise,

and never let iniquity have dominion over me.

134

Redeem me from human oppression,

that I may keep your precepts.

135

Make your face shine upon your servant,

and teach me your statutes.

136

My eyes shed streams of tears

because your law is not kept.

 

137

You are righteous, O L ord,

and your judgments are right.

138

You have appointed your decrees in righteousness

and in all faithfulness.

139

My zeal consumes me

because my foes forget your words.

140

Your promise is well tried,

and your servant loves it.

141

I am small and despised,

yet I do not forget your precepts.

142

Your righteousness is an everlasting righteousness,

and your law is the truth.

143

Trouble and anguish have come upon me,

but your commandments are my delight.

144

Your decrees are righteous forever;

give me understanding that I may live.

 

145

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

I will keep your statutes.

146

I cry to you; save me,

that I may observe your decrees.

147

I rise before dawn and cry for help;

I put my hope in your words.

148

My eyes are awake before each watch of the night,

that I may meditate on your promise.

149

In your steadfast love hear my voice;

O L ord, in your justice preserve my life.

150

Those who persecute me with evil purpose draw near;

they are far from your law.

151

Yet you are near, O L ord,

and all your commandments are true.

152

Long ago I learned from your decrees

that you have established them forever.

 

153

Look on my misery and rescue me,

for I do not forget your law.

154

Plead my cause and redeem me;

give me life according to your promise.

155

Salvation is far from the wicked,

for they do not seek your statutes.

156

Great is your mercy, O L ord;

give me life according to your justice.

157

Many are my persecutors and my adversaries,

yet I do not swerve from your decrees.

158

I look at the faithless with disgust,

because they do not keep your commands.

159

Consider how I love your precepts;

preserve my life according to your steadfast love.

160

The sum of your word is truth;

and every one of your righteous ordinances endures forever.

 

161

Princes persecute me without cause,

but my heart stands in awe of your words.

162

I rejoice at your word

like one who finds great spoil.

163

I hate and abhor falsehood,

but I love your law.

164

Seven times a day I praise you

for your righteous ordinances.

165

Great peace have those who love your law;

nothing can make them stumble.

166

I hope for your salvation, O L ord,

and I fulfill your commandments.

167

My soul keeps your decrees;

I love them exceedingly.

168

I keep your precepts and decrees,

for all my ways are before you.

 

169

Let my cry come before you, O L ord;

give me understanding according to your word.

170

Let my supplication come before you;

deliver me according to your promise.

171

My lips will pour forth praise,

because you teach me your statutes.

172

My tongue will sing of your promise,

for all your commandments are right.

173

Let your hand be ready to help me,

for I have chosen your precepts.

174

I long for your salvation, O L ord,

and your law is my delight.

175

Let me live that I may praise you,

and let your ordinances help me.

176

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

for I do not forget your commandments.


25. My soul cleaveth to the dust 409409     The original word for my soul might here, as in verse 28, be translated I myself, or my life, and then, cleaving to the dust may imply an apprehension of approaching death; and this agrees best with the petition. “By dust is here probably meant the sepulchre or grave, as in Psalm 22:15, 29, so that the Psalmist is to be understood to say, ‘The dangers which surround me are such as threaten my death;’ and he immediately adds, ‘Revive me according to thy word,’ i.e., Make me glad by delivering me from these perils, in agreement with the promises which thou hast given me.” — Walford He means that he had no more hope of life than if he had been shut up in the tomb; and this must be carefully attended to, that we my not become impatient and grieved, whenever it may please God to make us endure various kinds of death. And, by his own example, he instructs us, when death stares us in the face, and all hope of escape fails, to present our petitions to God, in whose hand, as we have elsewhere seen, are the issues of death, and whose peculiar prerogative it is to restore life to those that are dead, (Psalm 68:21) As the combat is hard, he betakes himself to the promises of God, and invites others to do the same. The expression, according to thy word, 410410     Arnobins and Augustine interpret thy word as signifying, in this place, thy promise. See verse 28, and Psalm 44:25. is an acknowledgment, that should he depart from God’s word, no hope would be left for him; but as God has affirmed that the life of the faithful is in his hand, and under his protection, shut up as he was in the grave, he yet comforted himself with the expectation of life.

26. I have declared my ways. In the first part of this verse he affirms he had prayed sincerely, and had not imitated the proud, who, trusting to their own wisdom, fortitude, and opulence, make not God their refuge. That man is said to declare his ways to God, who presumes neither to attempt nor undertake any thing unless with His assistance, and, depending wholly on His providence, commits all his plans to His sovereign pleasure, and centers all his affections in Him; doing all this honestly, and not as the hypocrites, who profess one thing with their lips, and conceal another within their hearts. He adds, that he was heard, which was of great importance in making him cherish good hope for the future.

In the second part of the verse he solemnly declares, that he holds nothing more dear than the acquiring of a true understanding of the law. There are not a few who make known their desires unto God, but then they would that he would yield to their extravagant passions. And, therefore, the prophet affirms that he desires nothing more than to be well instructed in God’s statutes. This statement is strengthened by the next verse, in which he once more asks the knowledge of these to be communicated to him. In both passages it must be carefully observed, that with the law of God set before us, we will reap little benefit from merely perusing it, if we have not his Spirit as our internal teacher.

Some expositors will have the word which I have translated, I will meditate, to be, I will entreat or argue, and thus the Hebrew term שוח, shuach, is referred both to the words and thoughts. The latter meaning is most in accordance with the scope of the passage. I take the import of the prophet’s words to be this: — That I may meditate upon thy wondrous works, make me to understand thy commandments. We will have no relish for the law of God until he sanctify our minds, and render them susceptible of tasting heavenly wisdom. And from this disrelish springs indifference, so that it is a grievous thing for the world to give a respectful attention to the law of God, having no savor for the admirable wisdom contained in it. With great propriety, therefore, does the prophet pray that this way may be opened to him by the gift of knowledge. From these words we are instructed, that in proportion to the spirit of knowledge given to us, our regard for the law of God, and our delight in meditating on it, ought to increase.

28. My soul droppeth away for grief As a little before he said that his soul cleaved to the dust, so now, almost in the same manner, he complains that it melted away with grief. Some are of opinion that he alludes to tears, as if he had said that his soul was dissolved in tears. But the simpler meaning is, that his strength was poured out like water. The verb is in the future tense, yet it denotes a continued action. The prophet assures himself of a remedy for this his extreme sorrow, provided God stretch out his hand towards him. Formerly, when almost lifeless, he entertained the expectation of a revival through the grace of God; now also, by the same means, he cherishes the hope of being restored to renovated and complete vigor, notwithstanding he was nearly consumed. He repeats the expression, according to thy word, because, apart from his word, God’s power would afford us little comfort. But when he comes to our aid, even should our courage and strength fail, his promise is abundantly efficacious to fortify us.

29. Take away from me the way of falsehood. Knowing how prone the nature of man is to vanity and falsehood, he first asks the sanctification of his thoughts, lest, being entangled by the snares of Satan, he fall into error. Next, that he may be kept from falsehood, he prays to be fortified with the doctrine of the law. The second clause of the verse is interpreted variously. Some render it, make thy law pleasant to me. And as the law is disagreeable to the flesh, which it subdues and keeps under, there is good cause why God should be asked to render it acceptable and pleasant to us. Some expound it, have mercy upon me according to thy law as if the prophet should draw pity from the fountain-head itself, because God in his law promised it to the faithful. Both of these meanings appear to me forced; and, therefore, I am more disposed to adopt another, freely grant to me thy law. The original term, חנני channeni, cannot be translated otherwise in Latin than, gratify thou me; an uncouth and barbarous expression I admit, yet that will give me: little concern, provided my readers comprehend the prophet’s meaning. 411411     “On pourroit dire en francois, Donne moy gratuitement.” — Fr. “One can say in French, Give me gratuitously.” The amount is, that being full of blindness, nothing is more easy than for us to be greatly deceived by error. And, therefor unless God teach us by the Spirit of wisdom, we will presently be hurried away into various errors. The means of our being preserved from error are stated to consist in his instructing us in his law. He makes use of the term to gratify. “It is indeed an incomparable kindness that men are directed by thy law, but in consequence of thy kindness being unmerited, I have no hesitation in asking of thee to admit me as a participator of this thy kindness.” If the prophet, who for some time previous served God, in now aspiring after farther attainments, does not ask for a larger measure of grace to be communicated to him meritoriously, but confesses it to be the free gift of God, then that impious tenet, which obtains in the papacy, that an increase of grace is awarded to merit as deserving of it, must fall to the ground.

30. I have chosen the way of truth. In this and the following verse he affirms that he was so disposed as to desire nothing more than to follow righteousness and truth. It is, therefore, with great propriety he employs the term to choose. The old adage, that man’s life is as it were at the point where two ways meet, refers not simply to the general tenor of human life, but to every particular action of it. For no sooner do we undertake any thing, no matter how small, than we are grievously perplexed, and as if hurried off by a tempest, are confounded by conflicting counsels. Hence the prophet declares, that in order constantly to pursue the right path, he had resolved and fully determined not to relinquish the truth. And thus he intimates that he was not entirely exempted from temptations, yet that he had surmounted them by giving himself up to the conscientious observance of the law.

The last clause of the verse, I have set thy judgments before me, relates to the same subject. There would be no fixed choice on the part of the faithful, unless they steadily contemplate the law, and did not suffer their eyes to wander to and fro. In the subsequent verse he not only asserts his entertaining this holy affection for the law, but also combines it with prayer, that he might not become ashamed and enfeebled under the derision of the ungodly, while he gave himself wholly to the law of God. Here he employs the same term as formerly, when he said his soul cleaved to the dust, and, in doing so, affirms he had so firmly taken hold of God’s law, that he cannot be separated from it. From his expressing a fear lest he might be put to shame or overwhelmed with reproach, we learn that the more sincerely a man surrenders himself to God, the more will he be assailed by the tongues of the vile and the venomous.

32 I will run the way of thy commandments. The meaning of the prophet is, that when God shall inspire him with love for his la he will be vigorous and ready, nay, even steady, so as not to faint in the middle of his course. His words contain an implied admission of the supineness inability of men to make any advancement in well-doing until God enlarge their hearts. No sooner does God expand their hearts, than they are fitted not only for walking, but also for running in the way of his commandments. He reminds us that the proper observance of the law consists not merely in external works, — that it demands willing obedience, so that the heart must, to some extent, and in some way, enlarge itself. Not that it has the self-determining power of doing this, but when once its hardness and obstinacy are subdued, it moves freely without being any longer contracted by its own narrowness. Finally, this passage tells us, when God has once enlarged our hearts, there will be no lack of power, because, along with proper affection, he will furnish ability, so that our feet will be ready to run.

33. Teach me, O Jehovah/the way of thy statutes. He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor. The majority of mankind think of anything rather than this, as that which they ought to ask from God. The Holy Spirit, therefore, often inculcates this desire, and we ought always to keep it in mind, that not only the inexperienced and unlearned, but those who have made great progress, may not cease to aspire after farther advancement. And as the Spirit of understanding comes from above, they should seek to be guided by his invisible agency to the proper knowledge of the law.

In the second clause of the verse the prophet points out the particular kind of doctrine of which he treats, that which virtually and effectually tends to renovate the heart of man. Interpreters explain the word עקב, ekeb, two ways. Some would have it to denote wages or reward, and then the Psalmist’s meaning would be: After I have been well instructed, then shall I know that those who apply themselves to the observance of thy law will not labor in vain; and, therefore, for the sake of the reward, I will keep thy commandments, persuaded that thou wilt never disappoint thy servants. Others render it, until the end, because those whom God teaches he teaches successfully, and, at the same time, strengthens them for prosecuting their journey without feeling lassitude or languor by the way, and enables them to persevere with constancy until they arrive at the termination of their course. I am far from supposing that he has no reference to the grace of perseverance. Let my readers, however, consider whether this verse may not be taken simply as the words stand in the original. The preposition until is not expressed by the prophet, who merely says, I will keep the end. “Lord, I have need of constant teaching, that I may not fall short of, but keep my eye continually upon my mark; for thou commandest me to run in thy course, on condition that death alone should be the goal. Unless thou teach me daily, this perseverance will not be found in me. But if thou guide me, I will be constantly upon the watch, and will never turn away my eyes from my end, or aim.” In my version I have inserted the commonly received reading.

34. Make me to understand We are here informed that true wisdom consists in being wise according to the law of God, that it may preserve us in fear and obedience to him. In asking God to confer this wisdom upon him, he owns that men, in consequence of their natural blindness, aim at anything rather than this. And, indeed, it is quite foreign to the notions usually prevalent among mankind to strain every nerve to keep God’s law. The world esteems as wise those only who look well to their own interests, are acute and politic in temporal matters, and who even excel in the art of beguiling the simple. In opposition to such a sentiment, the prophet pronounces men to be void of true understanding as long as the fear of God does not predominate among them. For himself he asks no other prudence than the surrendering of himself entirely to God’s direction. At the same time, he acknowledges this to be the special gift of God, which none can procure by his own power or policy; for were each adequate to be his own teacher in this matter, then this petition would be superfluous.

Moreover, as the observance of the law is no common occurrence, he employs two terms in reference to it. “Lord, it is a high and hard thing to keep thy law strictly as it ought, which demands from us purity beyond what we are able to attain; yet, depending on the heavenly illumination of thy Spirit, I will not cease my endeavors to keep it.” The following, however, renders the meaning more clear: “Give me understanding to keep and observe thy law with my whole heart.” Mention is made of the whole heart, to tell us how far they are from the righteousness of the law who obey it only in the letter, doing nothing deserving of blame in the sight of men. God puts a restraint principally on the heart, that genuine uprightness may flourish there, whose fruits may afterwards appear in the life. This spiritual observance of the law is a most convincing evidence of the necessity of being divinely prepared and formed for it.

35. Direct me in the path The frequent repetition of this phraseology by the prophet is not to be considered as redundant. Seeing that the end of man’s existence ought to consist in profiting in God’s school, we nevertheless perceive how the world distracts him by its allurements, and how he also forms for himself a thousand avocations calculated to withdraw his thoughts from the main business of his life. The next clause of the verse, in it I take pleasure, must be carefully attended to. For it is an indication of rare excellence when a person so arranges his sentiments and affections as to renounce all the enticements pleasant to the flesh, and take delight in nothing so much as in the service of God. The prophet had already attained to this virtue but he still perceives that he is not yet perfect. Therefore, that his desire may be fully accomplished, he solicits fresh assistance from God, according to the saying of Paul,

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

Let it be remembered, that he does not boast of the inherent working of his nature, but sets forth the grace he has received, that God may complete the work he has begun. “Lord, thou hast given me courage, grant me also strength.” Hence in the term pleasure there is an implied opposition to the lusts of the flesh, which keep the hearts of mankind lettered by their enticements.

36. Incline my heart In this verse he confesses the human heart to be so far from yielding to the justice of God, that it is more inclined to follow an opposite course. Were we naturally and spontaneously inclined to the righteousness of the law, there would be no occasion for the petition of the Psalmist, Incline my heart It remains, therefore, that our hearts are full of sinful thoughts, and wholly rebellious, until God by his grace change them. This confession on the part of the prophet must not be overlooked, That the natural corruption of man is so great, that he seeks for any thing rather than what is right, until he be turned by the power of God to new obedience, and thus begin to be inclined to that which is good.

In the second clause of the verse the prophet points to those impediments which prevent mankind from attaining to the desire of righteousness; their being inclined to covetousness. By a figure of speech, 412412     Per Synecdochen. in which a part is put for the whole, the species is put for the genus. The Hebrew term, בצע batsang, signifies to use violence, or to covet, or to defraud; but covetousness is most in accordance with the spirit of the passage, provided we admit the prophet to have selected this species, “the root of all evils,” to demonstrate that nothing is more opposed to the righteousness of God, (1 Timothy 6:10). We are here instructed generally, that we are so much under the influence of perverse and vicious affections, our hearts abhor the study of God’s law, until God inspire us with the desire for that which is good.

37. Turn away mine eyes. By these words we are taught that all our senses are so filled with vanity, that, until refined and rectified, their alienation from the pursuit of righteousness is no matter of surprise. In the former verse he informed us of the reigning of that depravity in the hearts of men, which he now says reaches also to the outward senses. “The disease of covetousness not only lurks in our hearts, but spreads over every part, so that neither eyes, ears, feet, nor hands, have escaped its baneful influence; in a word, nothing is exempted from corruption.” And we know, assuredly, that the guilt of original sin is not confined to one faculty of man only; it pervades his whole constitution. If our eyes must be turned away from vanity by the special grace of God, it follows, that, as soon as they are opened, they are eagerly set on the impostures of Satan, by which they are beset on all sides. If Satan only laid snares for us, and were we possessed of sufficient prudence to guard against his deceits, it could not, with propriety, be said that God turned away our eyes from vanity; but, as they are naturally set upon sinful allurements, there is need for their being withdrawn from them. As often, then, as we open our eyes, we must not forget that two gates are opened for the devil to enter our hearts, unless God guard us by his Holy Spirit. The remarks which he makes, in reference to the eyes, are equally applicable to the other senses, inasmuch as he again employs that figure of speech, by which a part is taken for the whole.

The other clause of the verse corresponds well with the meaning here given. Others may propose different interpretations; I think, however, the following is the most natural: Lord, as the whole life of mankind is accursed, so long as they employ their powers in committing sin, grant that the power which I possess may aspire after nothing except the righteousness which thou appointest us. The better to manifest this, we must lay it down as a first principle, that seeing, hearing, walking, and feeling, are God’s precious gifts; that our understandings and will, with which we are furnished, are a still more valuable gift; and, after all, there is no look of the eyes, no motion of the senses, no thought of the mind, unmingled with vice and depravity. Such being the case, the prophet, with good reason, surrenders himself entirely to God, for the mortification of the flesh, that he might begin to live anew.

38. Confirm thy word unto thy servant. Here we have briefly set forth the sole end and legitimate use of prayer, which is, that we may reap the fruits of God’s promises. Whence it comes to pass, that they commit sin who utter vague and incoherent desires. For we perceive the prophet allows not himself to petition or wish any thing but what God hath condescended to promise. And certainly their presumption is great, who rush into the presence of God without any call from his word; as if they would make him subservient to their humor and caprice. The argument by which the Psalmist enforces his plea deserves to be noticed; because I am devoted to thy fear. The relative אשר asher, in this place bears the signification of the causal conjunction, because or for. The prophet intimates that he does not content himself with mere temporal enjoyments, as worldly men do; and that he did not make a preposterous abuse of God’s promises, to secure the delights of the flesh, but that he made his fear and reverence his aim. And truly the best assurance which we can have of obtaining our requests is when these and God’s service harmonize, and our sole desire is that he may reign in and over us.

39. Take away my reproach. It is not certain to what reproach he alludes. Knowing that many calumniators were on the watch to find occasion for reviling him, should they happen to detect him in any offense, it is not without reason he dreaded lest he might fall into such disgrace, and that by his own fault. Probably he might be apprehensive of some other reproach, aware that wicked men shamefully and injuriously slander the good generally, and, by their calumnies, distort and pervert their good actions. The concluding clause, Because the judgments of God are good, is the reason why God should put to silence the mischievous tongues, which pour out the venom of their malice without shame against the innocent, who are reverently observing his law. If any be inclined to view the word reproach as directed against God himself, such an interpretation is by no means objectionable, That the prophet, whose aim it was to stand approved as to his life in God’s sight, merely desired, when he appeared before his tribunal, not to be judged as a reprobate man; just as if, with great zeal and magnanimity, he would despise all the empty talk of the men of the world, provided he stood upright in God’s sight. Above all, it becomes holy men to dread the reproach of being suffused with shame at God’s judgment-seat.

40. Behold, I have a desire to thy precepts This is a repetition of what he declared a little before, with regard to his pious affection, and his love of righteousness; and that nothing was wanting but God to complete the work which he had commenced. If this interpretation be admitted, then, to be quickened in the righteousness of God, will be tantamount to being quickened in the way. The term righteousness is often put in this psalm for the law of God, or the rule of a righteous life. This view tends to make the two parts of the verse accord with one another. “Lord, this is now a remarkable kindness thou hast done me, in having inspired me with a holy desire to keep thy law; one thing is still necessary, that this same virtue pervade my whole life.” But as the word righteousness is ambiguous, my readers may, if they choose, understand it thus: Restore, defend, and maintain me for the sake of thy goodness, which thou art wont to show to all thy people. I have already pointed out the exposition which I prefer.

41. Let thy mercies come to me There can be no doubt, that, in mentioning the mercy of God first, and afterwards his salvation, the Psalmist, according to the natural order, puts the cause before the effect. By adopting this arrangement, he acknowledges that there is no salvation for him but in the pure mercy of God. And while he desires a gracious salvation, he, at the same time, relies on the promise, as we have already elsewhere seen.

In the second verse he boasts that he is furnished with the best defense against the calumnies of his enemies, arising from his trust in the word of God. We may resolve the future tense into the optative mood, as many do: O Lord, since I have trusted in thy word, grant that my mouth with all boldness may repel the slanders which they utter against me, and suffer me not to be silent when they load me with unmerited reproach.” Whichever of these meanings we adopt, we are taught that there will always be evil-speakers, who will not cease to defame the children of God, though they be entirely undeserving of such treatment. It is somewhat dubious to what particular kind of reproach he refers; for the ungodly not only cover the children of God with ignominy, but also make their faith the subject of ridicule. I prefer the following interpretation, because it agrees best with the context, and David is here placing his trust in God in opposition to their derision. “I shall have something to reply to the base mockery of the enemies who injure me without cause, in that God never disappoints those who place their confidence in him.” If any one be inclined to consider the passage as embracing both meanings, I offer no objection to it. Besides, he does not simply say, that he trusted in God, but that he also trusted in his word, which is the ground of his trust. We must carefully attend to the correspondence and mutual relation between the term word, in the first part of the verse, and that in the other. Were not God, by his Word, to furnish us with another word for our defense, we would instantly be overwhelmed with the insolence of our enemies. If, then, we wish to be proof against the attacks of the world, the commencement and foundation of our magnanimity is here pointed out to us, — our trusting in God’s word, guarded by which, the Spirit of God calls upon us boldly to contemn the virulent blasphemies of the ungodly. And to qualify us for repelling such blasphemies, he connects the word of hope with the word of confession.

43. Take not the word of truth too long out of my mouth 414414     “O take not, etc. This verse seems to admit of either of the two following interpretations: ‘Suffer me not to desist utterly from making an open profession of true religion; for I wait for thy promises:’ or, ‘Suffer me not to be reproached with falsehood, (for having asserted that thou wouldest take vengeance on the wicked,) because I have looked for thy judgments,’ i.e., thy penal judgments. Calvin favors the former interpretation, the latter is Le Clerc’s.” — Cresswell. Walford, by word, understands the answer that the Psalmist had to make to the accusations of his enemies: and observes, “This answer, which asserted his innocence of the crimes with which they charged him, he declares to be altogether true; and he entreats that God, as a judge, would not suffer him to be deprived of the benefit of that answer, but pronounce a righteous sentence between them.” It may be asked, why he demands rather to have his tongue filled with, than his heart fortified by, the word of truth; inasmuch as the latter takes the precedence, both in point of order and of excellence. What will it profit us to be fluent and eloquent in speech, if our hearts are destitute of faith? On the other hand, wherever there is firm faith, there to speech will flow ultroneously. My reply is, that David was not so concerned about outward confession as not to give the preference to the faith of the heart; but considering that he is making his address to God, there is nothing strange in his making mention only of the former, under which, however, he includes also the latter. “Lord, support not only my heart by faith, lest I be overwhelmed with temptation, but grant me also freedom of speech, that I may fearlessly sound forth thy praises among men.” We observe, when he asks to be endued with boldness of speech, that he begins with the heart.

It may be farther inquired here, why he says too long, just as if he were not afraid of being deprived of the word of truth for a short time. Such a supposition were most absurd, seeing we must watch every moment lest we be overtaken by the enemy, when we are unarmed and powerless. The solution of this difficulty must be drawn from our own experience; for in this, the infirmity of our flesh, it is almost impossible but that, occasionally, even the stoutest heart will quail under the violent assaults of Satan. And although their faith fails not, yet it shakes, and they do not find such presence of mind, as that there is constantly a uniform train of speech, and a prompt reply to the derision’s of the ungodly; but, on the contrary, they rather begin to stagger and quake for a short time. Conscious of this weakness, which is perceptible in all mankind, he accommodates his prayer in the following manner: “Though I am not always prepared with that boldness of speech which is desirable, suffer me not to continue long silent.” By this language the prophet tacitly admits, that he had not been so steadfast and bold as was requisite, but that he was, as it were, struck speechless by reason of fear. Whence we may learn, that the faculty of speaking freely is no more in our power than are the affections. of the heart. As far, then, as God directs our tongues, they are prepared for ready utterance; but no sooner does he withdraw the spirit of magnanimity, than not only our hearts faint, or rather fail, but also our tongues become mute. The cause of this is subjoined in these words, for I have waited for thy judgments for so he literally expresses himself. From which we conclude, that judgments refer not merely to the precepts of the law, but also to the promises, which constitute the true foundation of our confidence. Some render it, I was afraid of thy. judgments, deriving the word here employed from the root חול chul; which translation I am unable to say whether it be suitable or not. But of this I am certain, that to understand judgments as equivalent to punishments, is quite foreign to the design of the prophet.

44. I will keep thy law continually He resolves to devote himself to the study of the law, not for a short time only, but even to the termination of his life. The employing of three synonymous words, תמיד, tamid, עולם, olam, עד, ed, so far from being viewed as a superfluous accumulation of terms, contains an implied indication, that, unless the faithful make a strenuous and steady opposition, the fear of God may be gradually effaced from their minds by various temptations, and they will lose the affection which they bear for the law. In order, therefore, that he may be the better prepared for meeting these trials, he alludes to the difficulty and danger connected with them.

The next verse may be read as expressing a desire that he might walk. Be this as it may, we retain the commonly received reading, That David exults at the thought of his path becoming plain and easy, in consequence of his seeking diligently after God’s precepts; that is, to walk at ease The ways of men are frequently rugged and obstructed, because they themselves lay various stumblingblocks in them, or entangle themselves in many inextricable windings. Hence it comes to pass, that while none will submit to the word of God as their rule, every man endures the punishment legitimately due to such arrogance. On all sides God lays snares for us, puts pitfalls in our way, causes us to fall in with paths broken and rugged, and at last shuts us up in a bottomless pit: and by how much the more politic a mart is, by so much the more will he meet with obstructions in his path.

This verse teaches us that, if any man yield implicit obedience to God, he will receive this as his reward, that he shall walk with a calm and composed mind; and should he meet with difficulties, he will find the means of surmounting them. The faithful, however readily and submissively they give themselves up to God, may happen to find themselves involved in perplexity; nevertheless, the end contemplated by Paul is accomplished, that though they be in trouble and toil, yet they do not continue in irremediable distress, because it is the duty (so to speak) of God to point out a way for them where there seems to be no way, (2 Corinthians 4:8.) Moreover, when grievously oppressed, even then they walk at ease, for they commit the doubtful issue of events to God in such a manner, that, having him for their guide, they have no doubt they will come out boldly from the depths of distress.

46. And I will steal, of thy testimonies before kings 415415     “Dr Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion: but we have already seen that it is most likely that the psalm was compiled under the Babylonish captivity. But the words may, with more propriety, be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the Books of Daniel, Ezra, and Nehemiah.” — Dr Adam Clarke. In these words he seems to believe that he is in possession of that which he formerly prayed for. Having said, “Take not away the word out of my mouths” and now, as if he had obtained what he requested, he rises up, and maintains he will not be dumb, even were he called upon to speak in the presence of kings. There can be no question that he affirms he would willingly stand forward in vindication of the glory of God in the face of the whole world. He selects kings, who are generally more to be dreaded than other men, and haughtily shut the mouths of God’s witnesses. Sometimes, indeed, it happens we will not hold out even in the presence of men in the humblest ranks of life. The moment a man sets himself in opposition to the word of God, we instinctively shrink back from fear; and that boldness of speech, of which we boasted at first, instantly disappears: but our want of courage is most palpable when we are summoned before the thrones of kings. And this is the reason why David asserts, that he will not only hold out against enemies among the meanest of men, but also will remain firm and fearless before kings. These words inform us that we have profited well and truly by God’s word, when our hearts are so completely fortified against the fear of man, that we do not dread the presence of kings, even though all the world attempts; to fill us with dejection and dismay. It is most unbecoming that God’s glory should be obscured by their empty splendor.

47. And I will delight myself The sentiment contained in this verse is similar to that which he had previously mentioned. The amount is, he held the commandments of God in such high esteem, that he experienced nothing more pleasant to him than the making of them his constant theme of meditation. By the term delight, he expresses the intensity of his love. The phrase I will lift up my hands, refers, to the same thing. It is a sure indication that we eagerly desire a thing when we stretch out the hands to grasp and enjoy it. This simile, therefor denotes the ardor of his desire. 416416     “The lifting up of the hands is used in Scripture to denote, first, praying, (Psalm 28:2; Lamentations 2:19; 1 Timothy 2:8;) secondly, blessing, (Leviticus 19:22; Psalm 22:4;) thirdly, swearing, (Genesis 14:22; Deuteronomy 32:40; Psalm 106:26; Ezekiel 36:7; Revelation 10:5;) fourthly, setting about any undertaking, (Genesis 41:44; Psalm 10:13; Hebrews 12:12) Aben Ezra, however, explains, (and perhaps rightly,) that the metaphor, in this place, is taken from the action of those who receive any one whom they were glad or proud to see with uplifted hands.” — Cresswell. Merrick explains the phrase thus: “I will reach out my hands with eagerness, in order to receive thy commandments.” If a man, by his mien and gait pretend any such affection for the law of God, and yet pay no regard to it in the affairs of life, he would be justly chargeable with the basest hypocrisy. Again, he affirms, that that affection, so earnest and so ardent, springs from the sweetness of the law of God having knit our hearts to it. Finally, he says, he would meditate on God’s testimonies. Along with the majority of commentators, I have no doubt that the word שוח shuach, denotes that silent and secret musing in which the children of God exercise themselves.

49. Remember thy word. He prays that God would really perform what he promised; for the event proves that he does not forget his word. That he is speaking of the promises we infer from the end of the verse, in which he declares, that cause was given him to hope, for which there would be no place unless grace had been presented to him. In the second verse he asserts, that though God still kept him in suspense, yet he reposed with confidence in his word. At the same time he informs us, that during his troubles and anxieties, he did not search after vain consolation as the world is wont to do who look around them in all quarters to find something to mitigate their miseries; and if any allurements tickle their fancy, they make use of these as a remedy for alleviating their sorrows. On the contrary, the prophet says he was satisfied with the word of God itself; and that when all other refuges failed him, there he found life full and perfect; nevertheless, he covertly confesses, that if he do not acquire courage from the word of God, he will become like a dead man. The ungodly may sometimes experience elevation of spirit during their miseries, but they are totally destitute of this inward strength of mind. The prophet, then, had good reason for stating, that in the time of affliction the faithful experience animation and rigor solely from the word of God inspiring them with life,. Hence, if we meditate carefully on his word, we shall live even in the midst of death, nor will we meet with any sorrow so heavy for which it will not furnish us with a remedy. And if we are bereft of consolation and succor in our adversities, the blame must rest with ourselves; because, despising or overlooking the word of God, we purposely deceive ourselves with vain consolation.


VIEWNAME is study