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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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64. O Jehovah! the earth is full of thy mercy Here the prophet beseeches God, in the exercise of his infinite goodness, which is reflected in every part of the world, graciously to make him a partaker of the treasure of heavenly wisdom — a manner of prayer which is very emphatic. When, therefore, he says that the earth is full of God’s mercy, it is a kind of earnest entreaty. He not only magnifies the goodness of God, in general, (as he does in other places,) in leaving no part of the world devoid of the proofs of his liberality, and in exercising it not only towards mankind, but also towards the brute creation. What does he then? He desires that the mercy of God, which is extended to all creatures, may be manifested towards him in one thing, and that is, by enabling him to make progress in the knowledge of the Divine law. Whence we gather, that he accounted the gift of understanding as an inestimable treasure. Now if to be endued with the spirit of understanding is a chief token of God’s favor, our want of this, proceeding from our own unbelief, is an indication of our alienation from him. It behooves us to remember what we have stated elsewhere, that it is an evidence that we have given ourselves up to the most shameful sloth, when, contented with a superficial knowledge of Divine truth, we are, in a great measure, indifferent about making further progress, seeing so renowned a teacher of the Church labored with the greatest ardor to become more and more acquainted with God’s statutes. Besides, it is certain that he does not here treat of external teaching, but of the inward illumination of the mind, which is the gift of the Holy Spirit. The law was exhibited to all without distinction; but the prophet, well aware that unless he were enlightened by the Holy Spirit, it would be of little advantage to him, prays that he may be taught effectually by supernatural influence. 65. O Jehovah! thou hast done good to thy servant. Some understand this generally, as if the prophet protested that, in whatever way God dealt with him, he took it in good part, convinced that it would ultimately issue in his welfare; but as express mention is made of the Divine word or promise, the prophet, I have no doubt, celebrates the faithfulness of God in performing the grace which he had promised. I have really experienced (as if he had said) that Thou art true, and dost not delude thy servants with empty words. Special reference is therefore here made to God’s promises, because thence all his benefits flow to us, not, indeed, as from the original fountain-head, but, as it were, by conduit pipes. Although his free goodness is the only cause which induces him to deal bountifully with us, yet we can hope for nothing at his hand until he first bring himself under obligation to us by his word. 66. Teach me goodness of taste and acknowledge After having confessed that he had found, by experience, the faithfulness of God to his promises, David here adds a request similar to what is contained in the 64th verse, namely, that he may grow in right understanding; although the phraseology is somewhat different; for instead of thy statutes, as in that verse, he here uses goodness of taste and knowledge. As the verb טעם taam, signifies to taste, the noun which is derived from it properly denotes taste It is, however, applied to the mind. David, there is no doubt, prays that knowledge, accompanied with sound discretion and judgment, might. be imparted to him. Those who read, disjunctively, goodness and taste, mar the whole sentence. It is, however, necessary, in order to our arriving at the full meaning, that the latter clause should be added. He asserts that he believed God’s commandments, in other words, that he cheerfully embraced whatever is prescribed in the law; and thus he describes himself as docile and obedient. As it was by the guidance of the Holy Spirit that he became thus inclined to obedience, he pleads that another gift may be bestowed upon him — the gift of a sound taste and good understanding. Whence we learn, that these two things, right affection and good understanding, are indispensably necessary to the due regulation of the life. The prophet already believed God’s commandments; but his veneration for the law, proceeding from a holly zeal, led him to desire conformity to it, and made him afraid, and not without cause, of inconsiderately going astray. Let us then learn, that after God has framed our hearts to the obedience of his law, we must, at the same time, ask wisdom from him by which to regulate our zeal. 67. Before I was brought low I went astray As the verb ענה anah, sometimes signifies to speak, or to testify, some adopt this rendering, Before I meditated upon thy statutes I went astray; but this seems too forced. Others go still farther from the meaning, in supposing it to be, that when the prophet went astray, he had nothing to say in answer to God. I will not stop to refute these conceits, there being no ambiguity in the words. David in his own person describes either that wantonness or rebellion, common to all mankind, which is displayed in this, that we never yield obedience to God until we are compelled by his chastisements. It is indeed a monstrous thing obstinately to refuse to submit ourselves to Him; and yet experience demonstrates, that so long as he deals gently with us, we are always breaking forth into insolence. Since even a prophet of God required to have his rebellion corrected by forcible means, this kind of discipline is assuredly most needful for us. The first step in obedience being the mortifying of the flesh, to which all men are naturally disinclined, it is not surprising if God bring us to a sense of our duty by manifold afflictions. Yea, rather as the flesh is from time to time obstreperous, even when it seems to be tamed, it is no wonder to find him repeatedly subjecting us anew to the rod. This is done in different ways. He humbles some by poverty, some by shame, some by diseases, some by domestic distresses, some by hard and painful labors; and thus, according to the diversity of vices to which we are prone, he applies to each its appropriate remedy. It is now obvious how profitable a truth this confession contains. The prophet speaks of himself even as Jeremiah, (Jeremiah 31:18,) in like manner, says of himself, that he was “as a bullock unaccustomed to the yoke;” but still he sets before us an image of the rebellion which is natural to us all. We are very ungrateful, indeed, if this fruit which we reap from chastisements do not assuage or mitigate their bitterness. So long as we are rebellious against God, we are, in a state of the deepest wretchedness: now, the only means by which He bends and tames us to obedience, is his instructing us by his chastisements. The prophet, at the same time, teaches us by his own example, that since God gives evidence of his willingness that we should become his disciples, by the pains he takes to subdue our hardness, we should at least endeavor to become gentle, and, laying aside all stubbornness, willingly bear the yoke which he imposes upon us. The next verse needs no explanation, being nearly of the same import as the last verse of the former eight. He beseeches God to exercise his goodness towards him, not by causing him to increase in riches and honors, or to abound in pleasures, but by enabling him to make progress in the knowledge of the law. It is usual for almost all mankind to implore the exercise of God’s goodness towards them, and to desire that he would deal bountifully with them, in the way of gratifying the diversity of the desires into which they are severally hurried by the inclinations of the flesh; but David protests that he would be completely satisfied, provided he experienced God to be liberal towards him in this one particular, which almost all men pass over with disdain. |
