PSALM 119, 1-24 COMME�TARYEDITED BY GLE�� PEASE

I�TRODUCTIO�

SPURGEO�, "TITLE. There is no title to this Psalm, neither is any author's name mentioned. It is THE LO�GEST PSALM, and this is a sufficiently distinctive name for it. It equals in bulk twenty-two psalms of the average length of the Songs of Degrees. �or is it long only; for it equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader's own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought. Using only a few words, the writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning. The more one studies it the fresher it becomes. As those who drink the �ile water like it better every time they take a draught, so does this Psalm become the more full and fascinating the oftener you turn to it. It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky. Again and again have we cried while studying it, "Oh the depths!" Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, and this makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and hence only those discover it who are in thorough earnest, not only to look on the word, but, like the angels, to look into it.The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet. Besides which, there are multitudes of appositions of sense, and others of those structural formalities with which the oriental mind is pleased, — formalities very similar to those in which our older poets indulged. The Holy Spirit thus deigned to speak to men in forms which were attractive to the attention and helpful to the memory. He is often plain or elegant in his manner, but he does not disdain to be quaint or formal if thereby his design of instruction can be the more surely reached. He does not despise even contracted and artificial modes of speech, if by their use he can fix his teaching upon the mind. Isaac Taylor has worthily set forth the lesson of this fact: â

€” "In the strictest sense this composition is conditioned;nevertheless in the highest sense is it an utterance of spiritual life; and in thus finding these seemingly opposed elements, intimated commingled as they are throughout this Psalm, a lesson full of meaning is silently conveyed lo those who shall receive it— that the conveyance of the things of God to the human spirit is in no way damaged or impeded, much less is it deflected or ciliated by its subjugation to loose modes of utterance which most of all bespeak their adaptation to the infancy and the childlike capacity of the recipient."AUTHOR. The fashion among modern writers is, as far as possible, to take ever? Psalm from David. As the critics of this school are usually unsound in doctrine and unspiritual in tone, we gravitate in the opposite direction, from a natural suspicion of everything which comes from so unsatisfactory a quarter. We believe that David wrote this Psalm. It is Davidic in tone and expression, and it tallies with David's experience in many interesting points. In our youth our teacher called it "David's pocket book", and we incline to the opinion then expressed that here we have the royal diary written at various times throughout a long life. �o, we cannot give up this Psalm to the enemy. "This is David's spoil". After long reading an author one gets to know his style, and a measure of discernment is acquired by which his composition is detected even if his name be concealed; we feel a kind of critical certainty that the hand of David is in this thing, yea, that it is altogether his own.SUBJECT. The one theme is the word of the Lord. The Psalmist sets his subject in many lights, and treats of it in divers ways, but he seldom omits to mention the word of the Lord in each verse under some one or other of the many names by which he knows it; and even if the name be not there, the subject is still heartily pursued in every stanza. He who wrote this wonderful song was saturated with those books of Scripture which he possessed. Andrew Bonar tells of a simple Christian in a farmhouse who had meditated the Bible through three times. This is precisely what this Psalmist had done, — he had gone past reading into meditation. Like Luther, David had shaken every fruit tree in God's garden, and gathered golden fruit therefrom. "The most, "says Martin Boos, "read their Bibles like cows that stand in the thick grass, and trample under their feet the finest flowers and herbs." It is to be feared that we too often do the like. This is a miserable way of treating the pages of inspiration. May the Lord prevent us from repeating that sin while reading this priceless Psalm.There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. If David did not write in there must have lived another believer of exactly the same order of mind as David, and he must have addicted himself to Psalmody with equal ardour, and have been an equally hearty lover of Holy Writ.Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject. In order to this, we might do well to commit it to memory. Philip Henry's daughter wrote in her diary, "I have of late taken some pains to learn by heart Psalms 119:1-176, and have made some progress therein." She was a sensible, godly woman. Having done this, we should consider

the fulness, certainty, clearness, and sweetness of the word of God, since by such reflections we are likely to be stirred up to a warm affection for it. What favoured beings are those to whom the Eternal God has written a letter in his own hand and style. What ardour of devotion, what diligence of composition can produce a worthy eulogium for the divine testimonies? If ever one such has fallen from the pen of man it is this 119th Psalm, which might well be called the holy soul's soliloquy before an open Bible.This sacred ode is a little Bible, the Scriptures condensed, a mass of Bibline, Holy Writ rewritten in holy emotions and actions. Blessed are they who can read and understand these saintly aphorisms; they shall find golden apples in this true Hesperides, and come to reckon that this Psalm, like the whole Scripture which it praises, is a pearl island, or, better still, a garden of sweet flowers.

ELLICOTT, "An acrostic must wear an artificial form, and one carried out on the elaborate plan set himself by this author could not fail to sacrifice logical sequence to the prescribed form. Why the number eight was selected for each group of verses, or why, when the author succeeded, in all but two of the 176 verses, in introducing some one synonym for the law, he failed in two, Psalms 119:122; Psalms 119:132, we must leave to unguided conjecture. The repetition of the name Jehovah, occurring exactly twenty-two times, could hardly have been without intention, but in the change rung on the terms that denote the Law there is no evidence of design. That the aphorisms in which the praise of the Law is thus untiringly set forth were not collected and arranged as a mere mnemonic book of devotion appears from the under-current of feeling which runs through the psalm, binding the whole together. At the same time, it is quite inconsistent with the ordinary history of literary work to suppose that such a mechanical composition could owe its origin to the excitement of any one prominent occurrence; rather it is the after reflection of one, or more likely of many, minds on a long course of events belonging to the past, but preserved in memory, reflections arranged in such a way as not only to recall experiences of past days, but to supply religious support under similar trials. The same mode of viewing the psalm finds room for the apparent inconsistency which makes one author assign it to a young man (Psalms 119:9; Psalms 119:99-100), another to a man of mature if not advanced age (Psalms 119:33; Psalms 119:52; Psalms 119:96, &c). And if there is a monotony and sameness in the ever-recurring phrases, which under slightly different expressions state the same fact, the importance of that fact, not only to a Jew, but to a Christian also, cannot be exaggerated. “It is strange,” writes Mr. Ruskin, “that of all the pieces of the Bible which my mother taught me, that which cost me most to learn, and which was to my child’s mind chiefly repulsive, the 119th psalm, has now become of all most precious to me in its overflowing and glorious passion of love for the law of God.”

Preacher's Complete Homiletical Commentary, "1. Date and authorship. Some ascribe the authorship to "David, before his accession to the kingdom, in exile and peril (Psa ; Psa 119:23; Psa 119:46; Psa 119:141; Psa 119:161). Others (of chief authority), from the language and contents, imagine it to be of much later date. Jebb thinks, Daniel; others, Ezra; Dean Stanley says that the rhythm seems to mark the

age of Jeremiah; Kay supposes it to depict the mental state of those who have passed through the discipline of the captivity; Hitzig, as usual, refers it to the days of the Maccabees (see Macc. 12:48)."—Speaker's Com.

2. Character. There are twenty-two sections in this Psalm, arranged according to the Hebrew alphabet, each consist of eight verses, and every eight begins with the same letter. Thus, there are eight initial Alephs, eight initial Beths, &c. In nearly every verse the divine law is mentioned, and the sacred name of Jehovah is brought in twenty-two times once for each letter. "It contains many repetitions and imitations of earlier Psalms.… �o part of Scripture is more suggestive of edifying trains of thought, or more saturated with a spirit all but Christian, of humility, trust, devoted love to God, and realisation of His near presence.… It is an epitome of all true religion, and must be studied by any one who wishes to fathom the meaning of the law, and the elevation, hope, joy, confidence, felt in presence of kings and princes by pious Jews."—Speaker's Com.

3. Contents. "There is no grouping or arrangement of the subjects of this Psalm, and little or no connection between the sentiment of its verses. Much in it is proverbial or aphoristic.… It might be possible to make an arrangement under particular heads—such as the following—under the general title of the Word of God:—

1. In youth.

2. In trial.

3. In duty.

4. In meditation.

5. At night.

6. In public.

7. In private.

8. In prosperity.

9. In adversity, &c."—Barnes.

Aleph א

1 Blessed are those whose ways are blameless, who walk according to the law of the Lord.

BAR�ES, "Blessed are the undefiled in the way - In the way or journey of life; in the path of religion; in the road which leads to heaven. As life - the religious life - is represented under the image of a journey, the expression here is equivalent to saying, “Blessed are those who in the journey of life - in their religious course - are pure, Sincere, uncontaminated.” On the word way, see the notes at Psa_1:6. The margin here on the word undefiled, is perfect, or sincere. So the Hebrew. The word is the same as in Job_1:1, where it is rendered “perfect.” See the notes at that passage. The Greek translation is

undefiled - �µωµοι amōmoi. So the Latin, “immaculati.” Luther renders it, “Who live

without blemish” or stain. The idea is, “Blessed are they who are upright, sincere, perfect, in their course.” The whole psalm is designed to illustrate this thought, by showing what the influence of a sincere and conscientious attachment to the principles of the law or word of God in the various circumstances of life must be.

Who walk in the law of the Lord -Who habitually obey his law. This constitutes sincerity, uprightness, perfection in a man’s life, for the law of the Lord is the only just rule of human conduct.

CLARKE, "Blessed are the undefiled in the way - �ashrey�temimey אשרי�תמימי�דרך

darech, “O the blessedness of the perfect ones in the way.” This Psalm begins something like the first, where see the notes Psa_1:1-6 (note). By the perfect, which is the proper meaning of the original word, we are to undertsand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.

GILL, "ALEPH.--The First Part.

ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith. All out of this way are altogether become filthy; but all in this way are clean, even every bit: they are without spot and blemish, blameless and unreproveable, and without fault, before the throne of God and in his sight; being washed from their sins in the blood of the

Lamb, and clothed with his righteousness; and even "perfect" and complete in him, as the Targum renders the word. These are also found in the way of their duty, and walk in all the commandments and ordinances of the Lord, blameless before men, and are sincere and upright in the sight of God; and are upon all accounts happy persons:

who walk in the law of the Lord: within the boundaries and limits of it, according to its direction, as it is a rule of walk and conversation in the hands of Christ the Lawgiver; and who continue to walk in it, as in a pleasant path, with great delight; and cheerfully obey its precepts, as influenced by the love of God, and assisted by the Spirit and grace of Christ. The word "law", or "doctrine", as it signifies, may design every revelation of the divine will; and even the doctrine of Christ, which believers should abide in, and not transgress; and should walk uprightly according to the truth of it, and as becomes it, and as they are enabled to do.

HE�RY 1-3, "The psalmist here shows that godly people are happy people; they are, and shall be, blessed indeed. Felicity is the thing we all pretend to aim at and pursue. He does not say here wherein it consists; it is enough for us to know what we must do and be that we may attain to it, and that we are here told. All men would be happy, but few take the right way; God has here laid before us the right way, which we may be sure will end in happiness, though it be strait and narrow. Blessednesses are to the righteous; all manner of blessedness. Now observe the characters of the happy people. Those are happy, 1. Who make the will of God the rule of all their actions, and govern themselves, in their whole conversation, by that rule: They walk in the law of the Lord, Psa_119:1. God's word is a law to them, not only in this or that instance, but in the whole course of their conversation; they walk within the hedges of that law, which they dare not break through by doing any thing it forbids; and they walk in the paths of that law, which they will not trifle in, but press forward in them towards the mark, taking every step by rule and never walking at all adventures. This is walking in God's ways (Psa_119:3), the ways which he has marked out to us and has appointed us to walk in. It will not serve us to make religion the subject of our discourse, but we must make it the rule of our walk; we must walk in his ways, not in the way of the world, or of our own hearts, Job_23:10, Job_23:11; Job_31:7. 2. Who are upright and honest in their religion - undefiled in the way, not only who keep themselves pure from the pollutions of actual sin, unspotted from the world, but who are habitually sincere in their intentions, in whose spirit there is no guile, who are really as good as they seem to be and row the same way as they look. 3. Who are true to the trust reposed in them as God's professing people. It was the honour of the Jews that to them were committed the oracles of God; and blessed are those who preserve pure and entire that sacred deposit, who keep his testimonies as a treasure of inestimable value, keep them as the apple of their eye, so keep them as to carry the comfort of them themselves to another world and leave the knowledge and profession of them to those who shall come after them in this world. Those who would walk in the law of the Lord must keep his testimonies, that is, his truths. Those will not long make conscience of good practices who do not adhere to good principles. Or his testimonies may denote his covenant; the ark of the covenant is called the ark of the testimony. Those do not keep covenant with God who do not keep the commandments of God. 4. Who have a single eye to God as their chief good and highest end in all they do in religion (Psa_119:2): They seek him with their whole heart. They do not seek themselves and their own things, but God only; this is that which they aim at, that God may be glorified in their obedience and that they may be happy in God's acceptance. he is, and will be, the rewarder, the reward, of all those who thus seek him diligently, seek him with the heart, for that is it that God looks at and requires; and with the whole

heart, for if the heart be divided between him and the world it is faulty. 5. Who carefully avoid all sin (Psa_119:3): They do no iniquity; they do not allow themselves in any sin; they do not commit it as those do who are the servants of sin; they do not make a practice of it, do not make a trade of it. They are conscious to themselves of much iniquity that clogs them in the ways of God, but not of that iniquity which draws them out of those ways. Blessed and holy are those who thus exercise themselves to have always consciences void of offence.

JAMISO�, "Psa_119:1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God’s Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa_119:122, Psa_119:132) which do not contain some term or description of God’s Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently “intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language.”

Aleph. (Psalm 119:1-8).

undefiled— literally, “complete,” perfect, or sincere (compare Psa_37:37).

in— or, “of”

the way— course of life.

walk— act

in the law— according to it (compare Luk_1:6).

law— from a word meaning “to teach,” is a term of rather general purport, denoting the instruction of God’s Word.

K&D 1-8, "The eightfold Aleph. Blessed are those who act according to the word of God; the poet wishes to be one of these. The alphabetical Psalm on the largest scale begins appropriately, not merely with a simple (Psa_112:1), but with a twofold ashrê. It refers principally to those integri viae (vitae). In Psa_119:3 the description of those who are accounted blessed is carried further. Perfects,a s denoting that which is habitual,

alternate with futures used as presents. In Psa_119:4 expresses the purpose of the לשמר

enjoining, as in Psa_119:5 the goal of the directing. חלי% (whence 2 ,אחליKi_5:3) is

compounded of ח' (vid., supra, p. 273) and (לוי) לי, and consequently signifies o si. On

cf. Pro_4:26 י+נו (lxx κατευθυνθείησαν). The retrospective ז' is expanded anew in Psa_119:6: then, when I namely. “Judgment of Thy righteousness” are the decisions concerning right and wrong which give expression to and put in execution the righteousness of God.

(Note: The word “judgments” of our English authorized version is retained in the text as being the most convenient word; it must, however, be borne in mind that in

this Psalm it belongs to the “chain of synonyms,” and does not mean God's acts of judgment, its more usual meaning in the Old Testament Scriptures, but is used as defined above, and is the equivalent here of the German Rechte, not Gerichte. - Tr.)

.refers to Scripture in comparison with history 8למדי

BI 1-8, "Blessed are the undefiled in the way, who walk in the law of the Lord.

Moral law

I. There is a Divine moral law for the regulation of moral life. The Creator has given a law to every creature He has made, and to every creature its own law. This law Christ reduced to two primary obligations—right affection for God, right affection for man.

II. Genuine obedience to this law ensures human happiness. “Blessed,” etc.

1. The nature of true obedience.

(1) Sincere.

(2) Cordial.

(3) Assiduous.

(4) Divinely inspired.

(5) Spiritual rather than literal, constant rather than occasional.

2. The happiness consequent upon true obedience.

(1) Freedom from shame. This implies consciousness of virtue. Sin is the shameful thing.

(2) Heartiness in worship. The highest happiness of man consists in worshipping with the whole heart. (Homilist.)

Well-doing

I. Human happiness consists in well-doing. “Blessed are the undefiled in the way.” It is not in theories, professions, ceremonies, but in right-doing. There is true blessedness for man only in his deed, not in his mere thoughts or emotions, but in his actions. Inaction is torpor, wrong action is misery, right action is bliss.

II. Well-doing has respect to the Divine. “Who walk in the law of the Lord.” If there really be an atheistic world, that world knows nothing of well-doing. Well-doing can only grow out of a practical regard for the Supreme Existence.

III. The respect for the Divine must be thorough. “With the whole heart.” God must become the Moral Monarch of the soul, inspiring and controlling the whole. (Homilist.)

God’s beatitudes and the world’ s

The world has its own idea of blessedness. Blessed is the man who is always right. Blessed is the man who is satisfied with himself. Blessed is the man who is strong. Blessed is the man who rules. Blessed is the man who is rich. Blessed is the man who is popular. Blessed is the man who enjoys life. These are the beatitudes of sight and this

present world. It comes with a shock and opens a new realm of thought that not one of these men entered Jesus’ mind when He treated of blessedness. (John Watson, D. D.)

The truly happy man

The happiest life is that of the man who accepts Christ as his friend and model. Good Matthew Henry says, “You have heard the dying words of many—these are mine: ‘I have found a life of communion with Christ the happiest life in the world.’” This is the testimony of all who have tried it. Hear what Coleridge says: “The Bible, and only the Bible, shows clearly and certainly what happiness is, and the way to its attainment.” Philosophy may culture the mind and uplift the emotions, but it cannot heal a sore heart. Socialism may improve a man’s environment, but it cannot give him happiness. True, deep rest of heart can only come as the result of knowing, loving and following Christ. (The Young Man.)

CALVI�, "1Blessed 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 Psalms 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.

SPURGEO�, "�OTES RELATI�G TO THE PSALM AS A WHOLEEulogium upon the whole Psalm. — This Psalm shines and shows itself among the rest,Velut inter ignesLuna minores. {1}a star in the firmament of the Psalms, of the first and greatest magnitude. This will readily appear if you consider either the manner it is composed in, or the matter it is composed of. The manner it is composed in is very elegant. The matter it is composed of is very excellent.1. The manner it is composed in is very elegant; full of art, rule, method theological matter in a logical manner, a spiritual alphabet framed and formed according to the Hebrew alphabet.2. The matter it is composed of is very excellent; full of rare sublimities, deep mysteries, gracious activities, yea, glorious ecstasies. The Psalm is made up of three things, — (a) prayers, (b) praises, (c) protestations. Prayers to God; praises of God; protestations unto God. Rev. W. Simmons, in a sermon in the "Morning Exercises", 1661.Eulogium. This Psalm is called the Alphabet of Divine Love, the Paradise of all the Doctrines, the Storehouse of the Holy Spirit, the School of Truth, also the deep mystery of the Scriptures, where the whole moral discipline of all the virtues shines brightly. And as all moral instruction is delightsome, therefore this Psalm, because excelling in this kind of instruction, should be called delightsome, inasmuch as it surpasses the rest. The other Psalms, truly, as lesser stars shine somewhat; but this burns with the meridian heat of its full brightness, and is wholly resplendent With moral loveliness. Johannes Paulus Palanterius, 1600.Eulogium. In our German version it has the appropriate inscription, "The Christian's golden A B C of the praise, love, power, and use of the Word of God." Franz Delitzsch, 1871.Eulogium. It is recorded of the celebrated St. Augustine, who among his voluminous works left a Comment on the Book of Psalms, that he delayed to comment on this one till he had finished the whole Psalter; and then yielded only to the long and vehement urgency of his friends, "because", he says, "as often as I essayed to think thereon, it always exceeded the powers of my intent thought and the utmost grasp of my faculties". While one ancient father {2} entitles this Psalm "the perfection of teaching and instruction"; another {3} says that "it applies an all containing medicine to the varied spiritual diseases of men— sufficing to perfect those who long for perfect virtue, to rouse the slothful, to refresh the dispirited, and to set in order the relaxed"; to which might be added many like testimonies of ancient and modern commentators on it. William De Burgh, 1860.Eulogium. In proportion as this Psalm seemeth more open, so much the more deep doth it appear to me; so that I cannot show how deep it is. For in others, which are understood with difficulty, although the sense lies hid in obscurity yet the obscurity

itself appeareth; but in this, not even this is the case; since it is superficially such, that it seemeth not to need an expositor, but only a reader and listener. Augustine, 354-480.Eulogium. In Matthew Henry's "Account of the Life and Death of his father, Philip Henry, "he says: "Once, pressing the study of the Scriptures, he advised us to take a verse of this Psalm every morning to meditate upon, and so go over the Psalm twice in the year; and that, saith he, will bring you to be in love with all the rest of the Scriptures." He often said, "All grace grows as love to the word of God grows."{1} And like the moon, the feebler fires among, "Conspicuous shines." — Horace.{2} St. Hilary.{3} Theodoret.Eulogium. It is strange that of all the pieces of the Bible which my mother taught me, that which cost me most to learn, and which was to my child's mind most repulsive— the 119th Psalm— has now become of all the most precious to me in its overflowing and glorious passion of love for the law of God. John Ruskin, in "Fors Clavigera".Eulogium. This Psalm is a prolonged meditation upon the excellence of the word of God, upon its effects, and the strength and happiness which it gives to a man in every position. These reflections are interspersed with petitions, in which the Psalmist, deeply feeling his natural infirmity, implores the help of God for assistance to walk in the way mapped out for him in the divine oracles. In order to be able to understand and to enjoy this remarkable Psalm, and that we may not be repelled by its length and by its repetitions, we must have had, in some measure at least, the same experiences as its author, and, like him, have learned to love and practise the sacred word. Moreover, this Psalm is in some sort a touchstone for the spiritual life of those who read it. The sentiments expressed in it perfectly harmonise with what the historical books and other Psalms teach concerning David's obedience and his zeal for God's glory. There are, however, within it words which breathe so elevated a piety, that they can have their full sense and perfect truthfulness only in the mouth of Him of whom the prophet king was the type. From the French of Armand de Mestral, 1856.Eulogium. The 119th Psalm has been spoken of by a most distinguished living rationalistic critic (Professor Reuss) as "not poetry at all, but simply a litany— a species of chaplet." Such does not seem to be the opinion of the angels of God, and of the redeemed spirits, when that very poem supplies With the language of praise— the paean of victory, "Just and true are thy ways" (Revelation 15:3); the cry of the angel of the waters, "Thou art righteous, O Lord!" (Revelation 16:5); the voice of much people in heaven, "True and righteous are his judgments" (Revelation 19:2); what is this but the exclamation of him, whoever he may have been, who wrote the Psalm— "Righteous art thou, O Lord, and upright are thy judgments" (Psalms 119:137). William Alexander, in "The Quiver", 1880.Incident. In the midst of a London season; in the stir and turmoil of a political crisis, 1819; William Wilberforce writes in his Diary— "Walked from Hyde Park Corner repeating the 119th Psalm in great comfort". William Alexander, in "The Witness of the Psalms". 1877.Incident. George Wishart, the chaplain and biographer of "the great Marquis of Montrose, "as he was called, would have shared the fate of his illustrious patron but

for the following singular expedient. When upon the scaffold, he availed himself of the custom of the times, which permitted the condemned to choose a Psalm to be sung. He selected the 119th Psalm, and before two thirds of the Psalm had been sung, a pardon arrived, and his life was preserved. It may not be out of place to add that the George Wishart, Bishop of Edinburgh, above referred to, has been too often confounded with the godly martyr of the same name who lived and died a century previously. We only mention the incident because it has often been quoted as a singular instance of the providential escape of a saintly personage; whereas it was the very ingenious device of a person who, according to Woodrow, was more renowned for shrewdness than for sanctity. The length of this Psalm was sagaciously employed as the means of gaining time, and, happily, the expedient succeeded. C.H.S.Alphabetical Arrangement. It is observed that the 119th Psalm is disposed according to the letters of the Hebrew alphabet, perhaps to intimate that children, when they begin to learn their alphabet, should learn that Psalm. �athanael Hardy, 1618-1670.Alphabetical Arrangement. True it is that the verses indeed begin not either with the English or yet the Latin letters, but with the Hebrew, wherein David made and wrote this Psalm. The will and purpose of the Holy Ghost is to make us to feel and understand that the doctrine herein contained is not only set down for great clerks which have gone to school for ten or twenty years; but also for the most simple; to the end none should pretend any excuse of ignorance. From Calvin's Twenty-two Sermons upon the 119th Psalm, 1580.Alphabetical Arrangement. There may be something more than fancy in the remark, that Christ's name, "the Alpha and Omega" — equivalent to declaring him all that which every letter of the alphabet could express— may have had a reference to the peculiarity of this Psalm, — a Psalm in which (with the exception of Psalms 119:84; Psalms 119:122, exceptions that make the rule more marked) every verse speaks of God's revelation of himself to man. Andrew A. Bonar, 1859.Alphabetical Arrangement: Origen says it is alphabetical because it contains the elements or principles of all knowledge and wisdom; and that it repeats each letter eight times, because eight is the number of perfection.Alphabetical Arrangement. That the unlearned reader may understand what is meant by the Psalm being alphabetical, we append the following specimen upon the section Aleph:A blessing is on them that are undefiled in the wayand walk in the law of Jehovah;A blessing is on them that keep his testimonies,and seek him with their whole heart;Also on them that do no wickedness,but walk in his ways.A law hast thou given unto us,that we should diligently keep thy commandments.Ah! Lord, that my ways were made so directthat I might keep thy statutes!And then shall I not be confounded.While I have respect unto all thy commandments.

As for me, I will thank thee with an unfeigned heart,when I shall have learned thy righteous judgments.An eye will I have unto thy ceremonies,O forsake me not utterly. — From "The Psalms Chronologically Arranged By Four Friends". 1867.

BE�SO�, "Psalms 119:1-3. Blessed are the undefiled — Hebrew, תמימי, temimee, the perfect, or sincere, as the word properly and most frequently signifies; namely, those whose hearts and lives agree with their profession; in the way — The way of the Lord, as it is explained by the next clause; who walk in the law of the Lord —Who order their lives according to the rule of God’s word. That keep his testimonies — Who, in mind and heart, carefully and diligently observe his precepts. And that seek him — �amely, the Lord: that seek his presence and favour, with the whole heart — Sincerely, diligently, and earnestly, above all other things. They also do no iniquity — That is, knowingly: they make it their constant care to shun every known sin. They walk in his ways — In the paths which God hath prescribed to them.

COFFMA�, "Verse 1PSALM 119

OH HOW I LOVE THY LAW; IT IS MY MEDITATIO� ALL THE DAY[1]

Delitzsch gives us the inscription above this psalm in his old German Version: "The Christian's golden A-B-C of the praise, love, power and use of the Word of God."[2] He then added, "For here we have set forth in inexhaustible fulness what the Word of God is to a man, and how a man is to behave himself in relation to it."[3]

Psalms 119 is an acrostic to end all acrostics! There are twenty-two strophes (paragraphs), corresponding to the twenty-two letters of the Hebrew alphabet. Each of the strophes has eight lines (verses), and every one of the lines in each strophe begins with the appropriate Hebrew letter marking that stanza. The first eight lines begin with ALEPH, the second eight with BETH, and so on throughout the 176 lines of the Psalm. Kidner named the following as the nine acrostic psalms of the Psalter: "Psalms 9; Psalms 10; Psalms 25; Psalms 34; Psalms 37; Psalms 111; Psalms 112; Psalms 119; and Psalms 145."[4] The use of this literary device cannot be used as a safe indication of the date of a psalm or of any other Biblical book.

There are widely divergent views regarding date and authorship of this psalm. Leupold placed it in the days of Ezra and �ehemiah;[5] McCullough dated it "Some time after Ezra."[6] Dahood's comment questions such opinions.

Current scholarship tends to assign a later date to the psalm; but the view that the psalm was composed for some Davidic king does not seem improbable. �umerous poetic usages that were rarely employed in the post-Exilic period have been uncovered in the poem; and these strongly favor a pre-Exilic date.[7]More than a century earlier, Adam Clarke expressed the same opinion.

Although most judicious interpreters assign it to the times of the Babylonian captivity; yet there are so many things in it that are descriptive of David's state, experience and affairs, that I am led to think it might have come from his pen.[8]Matthew Henry, Charles H. Spurgeon, J. W. Burns, and many other older commentators ascribe the psalm to David.

Regarding the author, Delitzsch has written the following.

The poet is a young man who finds himself in a situation which is clearly described. He is derided, oppressed, persecuted by those who despise the divine word (apostasy is all around him), particularly by a government hostile to true religion (Psalms 119:23,46,161). He is in bonds (Psalms 119:61,83), expecting death (Psalms 119:109) .... In the midst of it, God's Word is his comfort and wisdom. The whole Psalm is a prayer for steadfastness in the midst of an ungodly, degenerate race in the midst of great trouble.[9]Briggs described the one whom he supposed was the author here as, "A scribe, an early Pharisee of the highest and noblest type."[10]

One of the outstanding features of this psalm is the occurrence of ten synonyms for "law," one of which is repeated in almost every verse of the whole psalm. Leupold listed the synonyms as: "Law, word, saying, commandment, statute, ordinance, precept, testimony, way, and path."[11] Rawlinson listed only nine of these,[12] and Kidner listed only eight.[13] This writer believes that "truth" (Psalms 119:151) should also be added to the list, making eleven in all. The first eight of the synonyms listed by Leupold occur twenty times, or more, in the poem; but the others are used less frequently.

Regarding the meaning of "law," along with all the synonyms, it simply cannot be restricted to the Torah, as Yates thought.[14] Our Lord himself and also the Apostle Paul quoted both the Psalms and the Prophets, referring to them as "law." See John 15:25,1 Corinthians 14:21 as proof of this. The synonyms, as used here, therefore mean, "The Scriptures as a whole."[15]

Christian hymnology owes a lot to this psalm. Isaac Watts' famous hymn, set to music by Beethoven, "How Shall the Young Secure Their Hearts, is based on this psalm."[16] Also, "The Statutes of the Lord," by James MacGranahan, from which hymn we selected a title for the whole chapter, has half a dozen quotations from verses in this psalm. There are also a number of other examples in the average hymnal.

Regarding the classification of this psalm, the only one that really fits is, "Acrostic." As McCullough said, "It is impossible to assign it to any of the familiar categories."[17] The same scholar also noted that, "God is either addressed or referred to in every one of the 176 verses"![18]

Regarding the organization of this lengthy psalm, "There is no progress of thought, and such progress would scarcely have been possible under the iron rule which the

author imposed upon himself."[19] Of course, Addis was referring to that requirement of beginning every line with a certain Hebrew letter.

Briggs assigned a title to each of the twenty-two strophes of the psalm;[20] and, although some have been critical of his choices, they are still the best which is available to us. We have not quoted his titles exactly, but have adapted them to conform more exactly to our interpretation. The title for Strophe 22 is our own.

Psalms 119:1-8

STROPHE 1

HAPPY ARE THOSE WHO PERFECTLY OBEY THE LAW

Aleph

"Blessed are they that are perfect in the way,

Who walk in the law of Jehovah.

Blessed are they that keep his testimonies,

That seek him with the whole heart.

Yea, they do no unrighteousness;

They walk in his ways.

Thou hast commanded us thy precepts,

That we should observe them diligently.

Oh that my ways were established

To observe thy statutes.

Then shall I not be put to shame,

When I have respect unto all thy commandments.

I will give thanks unto thee with uprightness of heart,

When I learn thy righteous judgments:

I will observe thy statutes:

O forsake me not utterly."

There is a pattern here which is followed throughout, namely, that of stringing together totally unrelated thoughts because of the psalmist's honoring of his acrostic pattern. For example, look at Psalms 119:8.

Also, there are several of the synonyms for "law" used here, as throughout the poem. Briggs supposed that these various synonyms once referred to, "several types of Hebrew law,"[21] but such distinctions seemed to have been lost in the translations. We shall consider them as referring, in each case, to the teachings of the Holy Bible.

COKE, "Verse 1Psalms 119.

This psalm containeth sundry prayers, praises, and professions of obedience.

ALEPH.

THIS psalm is supposed to have been written by David under the reign of Saul, in which he was frequently persecuted, but in which also he had some quiet intervals; (see Psalms 119:54.) when he had leisure to write so long a composition, and one laboured with so much art. For, though written under the infallible inspiration of the Divine Spirit, there is great labour manifested in it. It is not only divided into as many parts as there are letters in the Hebrew Alphabet, but likewise each of these parts is divided into eight verses, and every one of these verses begins with that letter of the alphabet which forms the title of the part. Thus each of the eight verses in the first part, termed aleph, begins with an aleph, as those do in the second part, named beth, with a beth. For this reason, in the Massora, this psalm is stiled, "The Great Alphabet." It is further remarkable, that in all these verses, except one or two, there is some word or other which signifies the law of God. There are ten words which are used for this purpose promiscuously in this composition, namely, the law, the ways, the testimonies, the commandments, the precepts, the word, the judgments, the righteousness, the statutes, and the truth of God. The psalm contains a great many pious reflections and excellent rules, without any great connection or dependance on each other; tending principally to set forth the excellence of the divine laws: and this want of connection, probably, was the reason why the psalm was written in this alphabetical method; that the initial letters might be a help to the memory, of those who were to learn it in the original.

CO�STABLE, "Verses 1-81. The blessing of obeying God"s Word119:1-8

The writer rejoiced in the fact that people who obey God"s Word wholeheartedly enjoy His blessing ( Psalm 119:1-3). Consequently he wanted to be more consistently obedient himself ( Psalm 119:4-6). He promised to be more thankful as he continued to learn more about God"s Word ( Psalm 119:7-8).

"The love for God receives expression in doing the will of God." [�ote: VanGemeren, p739.]

Verses 1-176Psalm 119

The anonymous psalmist who wrote this longest psalm sought refuge from his persecutors and found strength by meditating on the Word of God. This Psalm , the longest chapter in the Bible, is largely a collection or anthology of prayers and thoughts about God"s Word. C. S. Lewis compared it to a piece of embroidery, done stitch by stitch in the quiet hours for the love of the subject and for the delight in leisurely, disciplined craftsmanship. [�ote: Lewis, Reflections on . . ., pp58-59.]

"The author of Psalm 119 exemplifies an attitude toward the Mosaic law which was the ideal for all Israel (cf. also Psalm 19:7-11)." [�ote: Chisholm, "A Theology . . .," p263.]

"It [this psalm] describes how the Word enables us to grow in holiness and handle the persecutions and pressures that always accompany an obedient walk of faith." [�ote: Wiersbe, The . . . Wisdom . . ., p308.]

This psalm contains a reference to God"s Word in almost every verse (except Psalm 119:84; Psalm 119:90; Psalm 119:121-122; Psalm 119:132). The psalmist used10 synonyms for the Word of God, each of which conveys a slightly different emphasis.

"Way" and "ways" (Heb. derek) describes the pattern of life God"s revelation marks out. It occurs13times in the psalm ( Psalm 119:1; Psalm 119:3; Psalm 119:5; Psalm 119:14; Psalm 119:26-27; Psalm 119:29-30; Psalm 119:32-33; Psalm 119:37; Psalm 119:59; Psalm 119:168).

The most frequently used term is "law" (Heb. torah, lit. teaching) that occurs25 times ( Psalm 119:1; Psalm 119:18; Psalm 119:29; Psalm 119:34; Psalm 119:44; Psalm 119:51; Psalm 119:53; Psalm 119:55; Psalm 119:61; Psalm 119:70; Psalm 119:72; Psalm 119:77; Psalm 119:85; Psalm 119:92; Psalm 119:97; Psalm 119:109; Psalm 119:113; Psalm 119:126; Psalm 119:136; Psalm 119:142; Psalm 119:150; Psalm 119:153; Psalm 119:163; Psalm 119:165; Psalm 119:174). It denotes direction or instruction and usually refers to a body of teaching such as the Pentateuch or the Book of Deuteronomy. Jesus used this term to describe the whole Old Testament ( John 10:34).

The word "testimony" (Heb. "edah) occurs23times, all but one time in the plural ( Psalm 119:2; Psalm 119:14; Psalm 119:22; Psalm 119:24; Psalm 119:31; Psalm 119:36; Psalm 119:46; Psalm 119:59; Psalm 119:79; Psalm 119:88 [sing.], 95 , 99 ,111 , 119 , 125 , 129 , 138 , 144 , 146 , 152 , 157 , 167 , 168). It refers to the ordinances that became God"s standard of conduct. Its particular shade of meaning is the solemnity of what God has spoken as His will. The English translations sometimes

have "decrees" for this Hebrew word.

"Precepts" (Heb. piqqudim), a synonym for "injunctions" that occurs only in the psalms in the Old Testament, appears21times in this psalm ( Psalm 119:4; Psalm 119:15; Psalm 119:27; Psalm 119:40; Psalm 119:45; Psalm 119:56; Psalm 119:63; Psalm 119:69; Psalm 119:78; Psalm 119:87; Psalm 119:93-94; Psalm 119:100; Psalm 119:104; Psalm 119:110; Psalm 119:128; Psalm 119:134; Psalm 119:141; Psalm 119:159; Psalm 119:168; Psalm 119:173). It always occurs in the plural.

Another common synonym in this psalm is "statutes" (Heb. huqqim, lit. things inscribed). It refers to enacted laws. The translators sometimes rendered the Hebrew word "decrees." It occurs21times ( Psalm 119:5; Psalm 119:8; Psalm 119:12; Psalm 119:23; Psalm 119:26; Psalm 119:33; Psalm 119:48; Psalm 119:54; Psalm 119:64; Psalm 119:68; Psalm 119:71; Psalm 119:80; Psalm 119:83; Psalm 119:112; Psalm 119:117-118; Psalm 119:124; Psalm 119:135; Psalm 119:145; Psalm 119:155; Psalm 119:171).

"Commandments" (Heb. miswah) denotes a definite authoritative command. The writer used this word22times in Psalm 119 , usually in the plural but once as a collective singular ( Psalm 119:6; Psalm 119:10; Psalm 119:19; Psalm 119:21; Psalm 119:32; Psalm 119:35; Psalm 119:47-48; Psalm 119:60; Psalm 119:66; Psalm 119:73; Psalm 119:86; Psalm 119:96 [sing.], 98 , 115 , 127 , 131 , 143 , 151 , 166 , 172 , 176).

"Judgment" or "ordinance" (Heb. mishpot) refers to a judicial decision that establishes precedent and constitutes binding law. Often the English translators rendered this Hebrew word "laws." It sometimes means God"s acts of judgment on the wicked. In this psalm it occurs19 times in the plural and four times in the singular ( Psalm 119:7; Psalm 119:13; Psalm 119:20; Psalm 119:30; Psalm 119:39; Psalm 119:43; Psalm 119:52; Psalm 119:62; Psalm 119:75; Psalm 119:84 [sing.], 91 , 102 , 106 , 108 , 120 , 121 [sing.], 132 [sing.], 137 , 149 [sing.], 156 , 160 , 164 , 175). In Psalm 119:84 it does not refer to the Word of God, however.

The psalmist also identified many different responses he made to God"s Word. One of these was keeping or obeying it ( Psalm 119:4-5; Psalm 119:8; Psalm 119:17; Psalm 119:34; Psalm 119:44; Psalm 119:56-57; Psalm 119:60; Psalm 119:67; Psalm 119:88; Psalm 119:100-101; Psalm 119:129; Psalm 119:134; Psalm 119:136; Psalm 119:145; Psalm 119:158; Psalm 119:167-168).

"This untiring emphasis has led some to accuse the psalmist of worshipping the Word rather than the Lord; but it has been well remarked that every reference here to Scripture, without exception, relates it explicitly to its Author; indeed every verse from4to the end is a prayer or affirmation addressed to Him. This is true piety; a love of God not desiccated by study but refreshed, informed and nourished by it." [�ote: Kidner, Psalm 73-150 , p419.]

"The longest psalm in the Psalter, Psalm 119 , is well known for its teaching on God"s law. Yet the beauty of this psalm lies, not only in the recitation of devotion to

the law, but in the psalmist"s absolute devotion to the Lord." [�ote: VanGemeren, p736.]

In all but14verses, the psalmist addressed his words to the Lord personally. [�ote: Wiersbe, The . . . Wisdom . . ., p308.]

This is one of the alphabetic acrostic psalms (cf. Psalm 111 , 112). In each strophe of eight verses, each verse begins with the same letter of the Hebrew alphabet. In Psalm 119:1-8 each line begins with the first Hebrew letter, in Psalm 119:9-16 each line begins with the second Hebrew letter, and so on. In some English versions, the translators have printed or transliterated the Hebrew letter that begins each line in the strophe at the beginning of that strophe.

"Even the literary qualities of the119th Psalm contribute to the development of its major theme-the Word of God in the child of God." [�ote: George J. Zemek Jeremiah , "The Word of God in the Child of God: Psalm 119 ," Spire10:2 (1982):8.]

Psalm 145 is another acrostic psalm. In that psalm the intent of the acrostic structure seems to have been to encourage full praise of God. In this one, the intent seems to have been to encourage full obedience to God. [�ote: Brueggemann, p39.]

The genre of the psalm is primarily Wisdom of Solomon , though there are also elements of Lamentations , thanksgiving, praise, and confidence in it.

As you read this Psalm , note the consequences of obeying God"s Word that the writer enumerated. These include being unashamed ( Psalm 119:6) and giving thanks ( Psalm 119:7).

"The basic theme of Psalm 119 is the practical use of the Word of God in the life of the believer." [�ote: Wiersbe, The . . . Wisdom . . ., p309.]

"The lesson to be learned above all others is that knowledge and practical application of the Word will keep one from sin and thus enable him to know and serve God appropriately ( Psalm 119:9; Psalm 119:11; Psalm 119:92; Psalm 119:98; Psalm 119:105; Psalm 119:130; Psalm 119:133; Psalm 119:176)." [�ote: Merrill, " Psalm ," p466.]

ELLICOTT, "(1) Undefiled.—Better, blameless or perfect.

Way.—See the same use without a qualifying epithet in Psalms 2:12. There was only-one way of safety and peace for an Israelite, here by the parallelism defined as “the law of Jehovah.” But even heathen ethics bore witness to the same truth: “Declinandum de viâ sit modo ne summa turpitudo sequatur” (Cic, De Amicitia, 17).

JOH� KER, "Verses 1-176

Psalm 119

This Psalm was the special admiration of Pascal, who, as his sister Madame Perier says, often spoke with such feeling about it, "that he seemed transported, qu"il paraissait hora de lui mme". He used to say that, "with the deep study of life, it contained the sum of all the Christian virtues". He singled out verse59 as giving the turning-point of man"s character and destiny: "I thought on my ways, and turned my feet unto Thy testimonies".

Verse9. "Wherewithal shall a young man cleanse his way? By taking heed thereto according to Thy word." Henry Scougal, author of The Life of God in the Soul of Prayer of Manasseh , when a youth, opened his Bible and lighted by peradventure on this passage. It went to his heart, and he gave himself to God, and to the Christian ministry. He became Professor of Theology, King"s College, Aberdeen, and dying in1678 at the early age of twenty-eight, has left a fragrance in his name which associates it with that of Leighton.

Verse20. Chalmers says that though "he could not speak of the raptures of Christian enjoyment, he thought he could enter into the feeling of the Psalmist, "My soul breaketh for the longing that it hath unto Thy judgments at all times"."

EBC, "IT is lost labour to seek for close continuity or progress in this psalm. One thought pervades it-the surpassing excellence of the Law; and the beauty and power of the psalm lie in the unwearied reiteration of that single idea. There is music in its monotony, which is subtilely varied. Its verses are like the ripples on a sunny sea, alike and impressive in their continual march, and yet each catching the light with a difference, and breaking on the shore in a tone of its own. A few elements are combined into these hundred and seventy-six gnomic sentences. One or other of the usual synonyms for the Law-viz., word, saying, statutes, commandments, testimonies, judgments-occurs in every verse, except Psalms 119:122 and Psalms 119:132. The prayers "Teach me, revive me, preserve me-according to Thy word," and the vows "I will keep, observe, meditate on, delight in-Thy law," are frequently repeated. There are but few pieces in the psalmist’s kaleidoscope, but they fall into many shapes of beauty; and though all his sentences are moulded after the same general plan, the variety within such narrow limits is equally a witness of poetic power which turns the fetters of the acrostic structure into helps, and of devout heartfelt love for the Law of Jehovah.

The psalm is probably of late date; but its allusions to the singer’s circumstances, whether they are taken as autobiographical or as having reference to the nation, are too vague to be used as clues to the period of its composition. An early poet is not likely to have adopted such an elaborate acrostic plan, and the praises of the Law naturally suggest a time when it was familiar in an approximately complete form. It may be that the rulers referred to in Psalms 119:23, Psalms 119:46, were foreigners, but the expression is too general to draw a conclusion from. It may be that the double-minded (Psalms 119:113), who err from God’s statutes (Psalms 119:118), and forsake His law (Psalms 119:53), are Israelites who have yielded to the

temptations to apostatise, which came with the early Greek period, to which Baethgen, Cheyne, and others would assign the psalm. But these expressions, too, are of so general a nature that they do not give clear testimony of date.

The first three verses are closely connected. They set forth in general terms the elements of the blessedness of the doers of the Law. To walk in it-i.e., to order the active life in conformity with its requirements-ensures perfectness. To keep God’s testimonies is at once the consequence and the proof of seeking Him with whole-hearted devotion and determination. To walk in His ways is the preservative from evil doing. And such men cannot but be blessed with a deep sacred blessedness, which puts to shame coarse and turbulent delights, and feeds its pure fires from God Himself. Whether these verses are taken as exclamation or declaration, they lead up naturally to Psalms 119:4, which reverently gazes upon the loving act of God in the revelation of His will in the Law, and bethinks itself of the obligations bound on us by that act. It is of God’s mercy that He has commanded, and His words are meant to sway our wills, since He has broken the awful silence, not merely to instruct us, but to command; and nothing short of practical obedience will discharge our duties to his revelation. So the psalmist betakes himself to prayer, that he may be helped to realise the purpose of God in giving the Law. His contemplation of the blessedness of obedience and of the Divine act of declaring His will moves him to longing, and his consciousness of weakness and wavering makes the longing into prayer that his wavering may be consolidated into fixity of purpose and continuity of obedience. When a man’s ways are established to observe, they will be established by observing, God’s statutes. For nothing can put to the blush one whose eye is directed to these.

"Whatever record leap to light,

He never shall be shamed."

�or will he cherish hopes that fail, nor desires that, when accomplished, are bitter of taste. To give heed to the commandments is the condition of learning them and recognising how righteous they are; and such learning makes the learner’s hear righteous like them, and causes it to run over in thankfulness for the boon of knowledge of God’s will. By all these thoughts the psalmist is brought to his fixed resolve in Psalms 119:8, to do what God meant him to do when He gave the Law; and what the singer had just longed that he might be able to do-namely, to observe the statutes. But in his resolve he remembers his weakness, and therefore he glides into prayer for that Presence without which resolves are transient and abortive.

The inference drawn from Psalms 119:9, that the psalmist was a young man, is precarious. The language would be quite as appropriate to an aged teacher desirous of guiding impetuous youth to sober self-control. While some verses favour the hypothesis of the author’s youth (Psalms 119:141, and perhaps Psalms 119:99-100), the tone of the whole, its rich experience and comprehensive grasp of the manifold relations of the Law to life imply maturity of years and length of meditation. The psalm is the ripe fruit of a life which is surely past its spring. But it is extremely

questionable whether these apparently personal traits are really so. Much rather is the poet "thinking of the individuals of different ages and spiritual attainments who may use his works" (Cheyne, in loc.).

LA�GE, "Contents and Composition.—The Christian’s golden A B C of the praise and love of the power and profit of the word of God. This title in the German Bible admirably expresses the character of this Psalm. For in all the176 verses there is no other subject introduced than the excellence of God’s word, in its blessed influences and obligations. The Psalm is so disposed that every one of the eight verses in each division begins with the same letter, and these letters follow in the order of the Hebrew alphabet. And it was scarcely without design that in every verse, with the exception of Psalm 119:122, occurs one of the ten expressions usually employed to designate the law, and that the name Jehovah occurs in the whole 22 times, though not once in every verse.

The carrying out of this artificial plan through such a long series of verses with great comparative simplicity, has not only occasioned many repetitions, with but slight changes in expression and shades of thought, but has made it questionable whether there can be any internal structural connection or progress of thought. It is certainly saying too much to maintain that there is no connection whatever (De Wette) and to designate the Psalm as the most monotonous and barren in thought of all aphoristic collections and a specimen of the trifling of later times (Hupfeld), or a mnemonic book of devotion (Köster), at the same time denying any reference to a special situation or mental posture of the author. But even if the notion be abandoned that there is any regularity of plan, or any inner progress of thought (Hengst.), the Psalm Isaiah, at all events, not a collection of apophthegms, but is evidently a Psalm of supplication composed not by an old man (Ewald), but, according to Psalm 119:9 f, 99, 100, by a young man (Del.), who prays, particularly after Psalm 119:84, for steadfastness in the midst of great trouble, surrounded by evil men and persecutors. Yet it must be allowed that, along with the praise of God’s word and law, which is repeated almost like a refrain, there are interwoven prayers for enlightenment to understand them, and strength to be faithful to them, intermingled here and there with complaints, promises, and hopes, and also with supplications for Divine assistance against mighty and crafty oppressors and persecutors. All these occur so frequently that it is unadvisable to limit the connection of thought to a narrow range.

Whether the author was in imprisonment, and shortened the time by thus weaving together his complaints and comforting thoughts (Hitzig, Del.) cannot be known with any degree of certainty. The same remark applies to the time of composition and the person of the composer. It is only certain that the Poet did not speak for the Jewish people (Rudinger), and that the Psalm is to be reckoned among the latest of the whole collection (Ewald). Some of the older commentators have assigned it to a Jew living in captivity among the Syrians (Sylloge commentt. theoll. ed. Pott. I, p 314 ff.). There is also something to be said in favor of referring it to the period of Grecian rule, under which the government was unfriendly, and a large party among the Jews themselves, who favored the government, persecuted the pronounced

professors of the Thora (Del.). If we go down to the time of the Maccabees, an historical connection is presented with the imprisonment of Jonathan, 1 Maccabees 12:48 (Hitzig). But the closing period of the Persian supremacy affords the contrasts presented here, between a worldly government, hostile to the religion of Jehovah and the Divine dominion revealed in the Law; between that party of presumptuous blasphemers, who appear as national enemies, and the pious worshippers of Jehovah; between disloyal, unfaithful, covenant-breaking Jews, and the friends of the Law, whose companion the Poet is (Ehrt, Abfassungszeit und Abschluss des Psalters, p191).

Delitzsch gives the inner progress of thought through the several strophes as follows: After the Poet has praised fidelity to God’s word (1), and characterized it as the virtue of all virtues, which is a blessing to the young, and which he himself labors to gain (2), he prays, in the midst of scornful and persecuting companions, for the mercies of enlightenment (3), of strengthening (4), of preservation (5), of suitable and joyful profession of his faith (6); God’s word is the object of his striving and aspirations (7), he loves the friendship of those who fear God (8), and, though recognizing the salutary influences of his humiliation (9), is yet in need of consolation (10), and sighs: how long! (11). Without the immovable and mighty word of God he would despond (12); it is his wisdom in situations of distress (13); he has sworn to be faithful to it, and in persecution remains faithful (14); he abhors and despises the faithless; he is oppressed, but God will not leave him under oppression (16), or permit a godless conduct, which forces rivers of tears from his eyes, to prevail over him (17), over him who is small (youthful) and despised, whom zeal, on account of the prevailing forgetfulness of God, is consuming (18); he entreats that God might hear his crying by day and by night (19), might soon revive him with His helpful compassion (20), as he remains firm in his fidelity to God, though persecuted by princes (21), and seek the lamb, that was separated from the flock and exposed to such dangers (22).—This Isaiah, at least, a guiding thread in the efforts which are necessary to connect the several strophes. The sections are then more or less individualized in their single verses.

[Hengstenberg, holding the view given above under his name, sums up the contents of the Psalm thus: “The praise of God’s word, the assertion that it is the infinitely sure way of salvation, and the only comfort in suffering, the determination to be faithful to God’s word and law, prayer for the spiritual understanding of the law, and for strength to fulfil it, and supplications for the salvation promised in it, form the contents of this Psalm.” With reference to the stand-point of the author, Hengstenberg considers it entirely national, referring to Psalm 119:23; Psalm 119:46; Psalm 119:87, with which he compares Psalm 115:14, and Psalm 119:161. He therefore considers large portions of it, which appear to represent only individual feelings, as bearing a hortatory character. But the true view appears to me to be that of Alexander: “There is no Psalm in the whole collection which has more the appearance of having been exclusively designed for practical and personal improvement, without any reference to national or even to ecclesiastical relations than the one before us.” After citing some of Hengstenberg’s arguments for the opposite view, he continues: “The opinion that the ideal speaker throughout this

Psalm is Israel, considered as the Church or chosen people, will never commend itself as natural or likely to the mass of readers, and is scarcely consistent with such passages as Psalm 119:63; Psalm 119:74; Psalm 119:79, and others, where the speaker expressly distinguishes himself from the body of the people. The same difficulty, in a less degree, attends the national interpretation of the Psalm immediately preceding. Perhaps the best mode of reconciling the two views is by supposing that this Psalm was intended as a manual of pious and instructive thoughts, designed for popular improvement, and especially for that of the younger generation, after the return from exile, and that the person speaking is the individual believer, not as an isolated personality, but as a member of the general body, with which he identifies himself so far, that many expressions of the Psalm are strictly applicable only to the whole as such considered, while others are appropriate only to certain persons or to certain classes in the ancient Israel. To this design of popular instruction, and especially to that of constant repetition and reflection, the Psalm is admirably suited by its form and structure. The alphabetical arrangement, of which it is at once the most extended and the most perfect specimen, and the aphoristic character, common to all alphabetic Psalm, are both adapted to assist the memory as well as to give point to the immediate impression. It follows, of course, that the Psalm was rather meant to be a storehouse of materials for pious meditation, than a discourse for continuous perusal.” On this last question Perowne also agrees with most commentators, against the opinion of Delitzsch that there is a continuity of thought in the Psalm.

On the opinion of Delitzsch and Ewald, referred to above, with regard to the period of the author’s life at the time of the composition, Perowne argues: “The language of ver9 is rather that of one, who looking back on his own past life, draws the inference, which he seeks to impress upon the young, that youthful purity can only be preserved by those, who from early years take God’s word as their guide. When it is said in Psalm 119:99-100 that the Psalmist is wiser than his teachers, wiser than the aged, the only conclusion that can be drawn Isaiah, that he is not advanced in life. It is plain that the writer is not an old Prayer of Manasseh, as Ewald would have us believe, or he would not compare his knowledge of the law with the knowledge of the aged. But it does not follow that he is a young man. The teachers whom he had outstript may have been those, whose disciple he once was, not those whose disciple he still Isaiah, or he may refer to authorized teachers, to whom he listened because they taught in Moses’ seat, though he felt that they had really nothing to teach him. Indeed the whole strain of the Psalm, its depth and breadth of spiritual life, and the long acquaintance, which is everywhere implied in it, with the word of God, can leave us no doubt that it was written by a man who was no longer young, who had at least reached ‘the middle arch of life.’ ”

The spiritual worth and beauty of the Psalm are not impaired by its artificial form. “If we would fathom the depth of meaning in the written law of Israel: if we would measure the elevation of soul, the hope, the confidence, even before princes and kings, which pious Jews derived from it, we must turn to this Psalm. Here is an epitome of all true religion as conceived by the best spirits of that time. To such a loving study and meditation on the law, the alphabetical arrangement is not

inappropriate, and if the poem be necessarily somewhat cramped, it is nevertheless pervaded by the glow of love, and abounds in spiritual life.” (The Psalm Chronologically Arranged by Four Friends, p385; quoted by Perowne). See also an estimate of its spiritual teaching in Edwards on the Religious Affections, Part III. Sec3.—J. F. M.].

Aleph. Psalm 119:1-4. This Psalm in accordance with the more extended treatment of its topics, has a double ascription of blessedness, instead of the single one in Psalm 1:1; Psalm 112:1. The præterites, mingled as they are with futures in the sense of the present, express the constancy of the relation described.—[The rendering of Psalm 119:1 a, in E. V. is not sufficiently perspicuous. The literal translation is: Blessed are those who are blameless in their ways. Its rendering of Psalm 119:4 is also incorrect, neglecting the division of the verse according to the accents. It should be: Thou hast enjoined thy precepts; to observe them diligently. The explanation follows.—J. F. M.]. In Psalm 119:4 b, the design in enjoining the precepts is given, with the implication that their observance is as earnestly enjoined, as it is difficult to practise.

[The former view which is expressed in E. V. is also that of Alexander. That of Dr. Moll is probably more correct. It is expressed in his translation: Oh that my ways were firmly set, to keep Thy statutes! The difference between the two views is very slight.—J. F. M.] אחלי, for which in 2 Kings 5:3, occurs אחלי, is equivalent to Oh if! a sigh of desire. Psalm 119:7. The judgments of thy righteousness [E. V. righteous judgments] are those decisions with regard to justice and injustice, which express and fulfil God’s righteousness, and which are to be learnt from Scripture in connection with History (Del.) Exodus 21:1; Exodus 24:3; Leviticus 18; Leviticus 19:19 f, and which form the object of praise.

PREACHER'S COMME�TARY, "THE BLESSED LIFE

(Psa )

�otice—

I. That all men are not happy. Our text specifies those who are, and implies that all else are unhappy.

1. All men desire happiness. The heathens were ever in quest of the chief good. Bad men and worldly men are ever pursuing their vices and follies to this end.

2. This happiness is not attained—

(1) Because the end aimed at is only mistaken for happiness. Riches, honour, pleasures, &c., when secured are frequently found to be misery rather than bliss (Luk ). That which makes a man happy must exactly answer all the cravings of his soul and secure the equilibrium of his being, so that intellect, conscience, will, &c., shall cry in harmony, "It is enough." Again, that which makes a man happy must be

enduring, but the things of the world perish in the using (1Co 7:30-31), and the pleasures of sin are only "for a season."

(2) Because the means employed are not adequate. Some are ignorant of the true means, and some dislike them (Joh ., cf. Joh 6:66);

(3) and if adequate means are not employed, and the right end not secured, all becomes "vanity and vexation of spirit."

II. That all men can secure happiness only by a right state of the heart. "That seek Him with their whole heart."

1. A right state of the heart contemplates the true end of happiness. "Him." God alone is the soul's satisfying portion. The completest worldly abundance leaves some craving unsatisfied. When the soul is "filled with all the fulness of God," it can ask no more.

2. A right state of the heart seeks happiness in the right way. "With the whole heart." The sensualist seeks physical gratification; the intellectualist, mental; the moralist, ethical. A right state of the heart seeks complete happiness, the satisfaction of all its higher cravings, so as to leave none unblessed.

III. That all men can maintain happiness only by a right state of the life. The blessed are those who

1. "Are the undefiled in the way." (Marg. Sincere; not absolutely perfect men, but men with a clear conscience and an upright intention.)

2. "Walk in the law of the Lord." The inconsistent, the lawless, are unhappy. The law of God is so exactly suited to all our faculties, that only by keeping it can their well-being be secured.

3. "Do no iniquity." "The way of transgressors is hard."

IV. That provision is made for man's happiness in the Word of God.

1. That word indicates what true happiness is. It tells us that man was originally happy; that angels and the spirits of just men made perfect are happy; that God only can make men happy, and that He does so by the gift of Himself and the "unsearchable riches of Christ."

2. That word is an infallible guide to true happiness. There can be no happiness where there is uncertainty as to means or ends. Man left to this world's fluctuating rules of good intention, custom, desire, &c., adopts measures which land him in disappointment. The Bible is the perfect and authoritative counsel of God. Guided by that we shall be received into glory.

3. That word affords us a powerful help towards true happiness. It is God's "testimony." It testifies to the facts of God's fatherhood, goodness, and power; to Christ's atonement and intercession; to the Holy Spirit's regenerating, consoling, and sanctifying influences; and to heaven.

LAW, PRAYER, DUTY

(Psa )

I. Law. "Thou hast commanded us," &c.

1. The Bible is based upon the personal authority of God." "Thou.

(1.) �ot man's. The obligation to attend to its precepts does not rest upon the fact that great and good men wrote it, acknowledged it, and kept it.

(2.) �ot its own. The inherent excellence of its doctrines and morals would be enough if only intellectual or moral assent and admiration were demanded. But

(3.) God's. This accounts for its moral excellence and commanding influence. But let it be emphasised that primarily it rests upon His sovereign will. There are many things that transcend reason and run counter to merely human interests; but we believe and obey them, because "God spake all these words."

2. The Bible comes to us on the personal authority of God. "Thou hast commanded."

(1.) The Bible is not a recommendation from God, which man may or may not accept either as a whole, or on a principle of eclecticism in its parts. The Bible as a whole and in its parts being the charge of sovereign will and the revelation of the only remedy for human sin, therefore man must keep it as a whole.

(2.) The Bible is not the product of man's intellect in a high spiritual mood. Its philosophy and virtue were not the discovery of good men studying and sympathising with the need of their fellow-men. But

(3.) the Bible is the collection of certain "precepts," exhibited in the form of doctrine, history, example, &c., binding on the heart and conscience of men, direct from the counsels of the Most High.

3. The Bible must be diligently kept.

(1.) It must be kept. In the mind. It is necessary first to have it, so "he that receiveth the word into good ground is he that heareth the word and understandeth it." By the will, in assenting to it. By the heart, in loving it. By the life, in practising it. "If ye know these things, happy are ye if ye do them."

(2.) Comprehensively; Heb.: very much, all of them. In small duties, as well as great, must we exercise ourselves to have a conscience void of offence, &c. At all times. "Blessed is he that doeth righteousness at all times." "Blessed are they that sow beside all waters." With all our powers.

(3.) Diligently.

II. Prayer. The Psalmist contemplating the exceeding breadth of God's commandments, and his own weakness, implores divine help (Psa ). This shows us—

1. The necessity of prayer. The Heb. particle, "O that!" is an intense sigh, indicative of earnest desire. This necessity is based upon

(1) Our ignorance. We know not what to do till we are told. Religion does not come to us by instinct.

(2) Our forgetfulness. Anxiety and self-conceit often drive the most necessary things out of our mind, we therefore need and must pray for what is promised (Isa ).

(3). Our moral weakness and indisposition. Our hearts are naturally averse and our feet prone to wander from God's statutes. "These people do err in their hearts," &c.

2. The substance of prayer. "Were directed."

(1.) Generally by the Bible, the course of providence, and the example of good men.

(2.) Specifically by the Spirit, in the various ways which we from time to time have to tread. "The Lord directed his steps." "O Lord, I know that the way of a man is not in himself; it is not in man to direct his steps."

(3.) Literally, "Thy word is a lamp unto my feet, and a light to my path." "In all thy ways acknowledge Him," &c.

(4.) Effectually by the Holy Ghost applying to the heart and disposing it. "The Lord direct your hearts into the love of God," &c.

3. The end of prayer. "To keep Thy statutes."

(1.) It is to be remarked that, of all the ends desired in this long Psalm, the first is holiness.

(2.) That end is practical holiness, not contemplative or ascetic "ways," "statutes."

(3.) That is the best and most desirable end. "Seek ye first," &c.

III. Duty. The Psalmist looks forward to the result of answered prayer, and feels that under divine guidance he will not be ashamed when he has respect unto God's

commandments.

1. Duty contemplates a regard for God's law; implying

(1) moral susceptibility. The wicked are callous, their hearts being hardened, and their wills set.

(2) Mental respect. Unless we respect God's law, we can never acknowledge it.

(3) Practical observance.

2. Duty consists in an universal obedience to God's law. "Unto all Thy commandments," whether

(1) its precious promises,

(2) its elevating precepts, or

(3) its stern obligations.

3. Duty is rewarded by the approbation of God's law. "Shall not be ashamed," i.e., shall have no reason to be ashamed.

(1.) God's law will approve a clear conscience (Rom ).

(2.) God's law will approve us so that we may dispense with the judgment of man. "With me it is a very small thing to be judged with man's judgment," for "God will bring forth thy righteousness as the light, and thy judgment as the noon-day."

(3.) God's law will approve us at the great day. "And now, little children, abide in Him, that when He shall appear we may have confidence and not be ashamed at His coming."

I� CO�CLUSIO�.—(i.) God's commandments are commandments with promise; if we keep them we shall not be ashamed. (ii.) We are unable to keep them without divine help; let us pray for that help. (iii.) When that help is vouchsafed let us use it diligently, comprehensively, and perpetually.

PULPIT, "Verses 1-176

EXPOSITIO�

This is an "alphabetic psalm" of a more stringent character than any other. It consists of twenty-two stanzas, each of eight verses, every verse in each stanza beginning with its own proper letter—those of stanza 1 with aleph, the first letter of the Hebrew alphabet; those of stanza 2 with both, the second letter; and so on. The

writer, having thus fettered himself, moves with some difficulty, but still has produced what has been justly called "a sweetly monotonous meditation" (Cheyne). He takes the Law for his one and only subject, and, further, seems to have bound himself, almost absolutely, to introduce the word "Law," or something which he regards as a synonym of "Law," into every verse. The synonyms are nine in number—

1. TORAH, "the Law" itself; but not merely the Law given on Mount Sinai; rather, God's law in the widest sense, all whereby he has intimated his will to man.

2. 'EDVOTH, or 'EDOTH, "testimonies." God's commands, considered as witnesses to his character, and as attesting his will.

3. MISHPATIM, "judgments." Judicial pronouncements by act or word against particular lines of conduct.

4. KHUQQIM, "statutes"—once translated "ordinances" (Psalms 119:91). Enactments of God as Legislator, but not confined to the written Law.

5. DABAR or DEBARIM, "God's Word" or "Words." His actual spoken or written utterances.

6. PIQQUDIM, "precepts." Instructions given to men to direct their conduct.

7. MITSROTH, "commandments." Only slightly differing from piqqudim—rather wider.

8. IMRAH, properly "promise," but used rather as a variant, instead of dabar, and extending to all God's utterances.

9. DAREK or DEEAKIM, "way" Or "ways." Prescribed lines of conduct (very seldom used).

The synonyms from 1 to 8 occur, each of them twenty times, or oftener, in the psalm. Darek (derakim) occurs only four times. Emunah, which has been called a synonym (Kay), scarcely deserves to be so considered. It is only wanted as a synonym once (Psalms 119:90). The excellence of "the Law" is considered in almost every possible aspect.

.ALEPH א

Psalms 119:1

Blessed are the undefiled in the way; rather, the perfect, or those that are per feet (Revised Version). The "way" intended is, no doubt, "the way of righteousness" (Psalm 1:7; Psalms 23:3, etc.). Who walk in the Law of the Lord. Compare the introductory paragraph for the meaning of "Law" in this psalm. This clause is

exegetical of the preceding.

Psalms 119:2

Blessed are they that keep his testimonies. A variant expression for keeping the Law, rather than the specification of a particular part of it. And that seek him with the whole heart. This is the emphatic portion of the verse. An obedience "from the heart" is alone acceptable to God (see Psalms 36:10; Psalms 64:10; Psalms 119:34, Psalms 119:58, Psalms 119:69, Psalms 119:145).

Psalms 119:3

They also do no iniquity: they walk in his ways. Positive righteousness includes negative. Those who walk always in God's Law (Psalms 119:1) will, a fortiori, keep clear of all iniquity.

Psalms 119:4

Thou hast commanded us to keep thy precepts diligently; rather, thou hast ordained thy precepts for diligent observance, or for men to observe them diligently. Men sometimes give precepts which they do not care to have obeyed; but God's precepts are intended for careful, diligent, and continual observance. The "thou" at the beginning (attah) is emphatic.

Psalms 119:5

Oh that my ways were directed to keep thy statutes! The first four verses of the stanza are concerned with the Law in itself; the last four treat of the writer's relation to it. He begins by expressing the wish that he, at any rate, may always observe it.

Psalms 119:6

Then shall I not be ashamed, when I have respect unto all thy commandments. In that case I shall not be ashamed, either before God or man. Shame follows transgression: I shall escape shame, if my obedience is perfect.

Psalms 119:7

I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. But, before the Law can be observed, it must be known and understood. This, then, is the first thing. Then obedience and acceptable praise will follow.

Psalms 119:8

I will keep thy statutes. This is my will and wish (see Psalms 119:5); but, that I may be able to carry it out, O forsake me not utterly. Without thee I have no strength to

do aright.

.BETH ב

Psalms 119:9

Wherewithal shall a young man cleanse his way? It does not follow from this inquiry that the writer is a "young man"—rather the reverse. He is anxious to give advice to young men, which is naturally the part of one somewhat advanced in life. By taking heed thereto, according to thy Word. This is the answer to the question raised in clause 1. By looking to God's Word, and guiding himself thereby, the young man may "cleanse his way"—not otherwise.

Psalms 119:10

With my whole heart have I sought thee (comp. Psalms 119:2). O let me not wander from thy commandments; i.e. "let me not accidentally and through ignorance stray from the right path."

Psalms 119:11

Thy Word have I hid in mine heart, that I might not sin against thee; rather, thy promise (imrah). To have God's word of promise laid up in the heart is the only security against being surprised into sin.

Psalms 119:12

Blessed art thou, O Lord: teach me thy statutes. God's statutes are really known to those only whom God teaches. By nature we have but a faint glimmer of their meaning. God must teach us by his Spirit ere we can apprehend them aright.

Psalms 119:13

With my lips have I declared all the judgments of thy mouth. "Out of the abundance of the heart the mouth speaketh." The "word" hid in the psalmist's heart (Psalms 119:11) could not but rise to his lips on fit occasion, and be set forth before the people for their edification—more especially as there was an express command binding upon all Israelites to teach the Law to their children and dependants (see particularly Deuteronomy 6:7).

Psalms 119:14

I have rejoiced in the way of thy testimonies, as much as in all riches (comp. Psalms 119:72). God's Word is a treasure, beyond expression precious, calculated to rejoice the heart of all such as possess it.

Psalms 119:15

I will meditate in thy precepts. The full force of the Divine precepts is not to be grasped except by prolonged meditation on them. God's commandments are "exceeding broad" (Psalms 119:96). And have respect unto thy ways; or, "consider them," "reflect upon them."

Psalms 119:16

I will delight myself in thy statutes (comp. Psalms 119:24, Psalms 119:40, Psalms 119:47, Psalms 119:70, Psalms 119:77, etc.; and see also Psalms 1:2). I will not forget thy Word. That which is "laid up in the heart" (Psalms 119:11) can never be forgotten.

.GIMEL ג

Psalms 119:17

Deal bountifully with thy servant, that I may live, and keep thy Word; rather, grant unto thy servant that I may live. Give me the blessing of a long life, that so my keeping of thy Word may be long. The psalmist seems to be praying especially for himself; but the argument of his prayer will extend to all "servants of the Lord."

Psalms 119:18

Open thou mine eyes. Since the Fall, men's eyes are naturally blinded, or, at any rate, have a veil over them, which God must remove before they can see clearly (compare the comment on Psalms 119:15). That I may behold wondrous things out of thy Law. Wonderful spiritual truths that lie hidden, even under the very simplest precepts of God's Law (comp. Matthew 5:21-37).

Psalms 119:19

I am a stranger in the earth; or, "a sojourner" (Cheyne, Kay, Revised Version); comp. Psalms 39:12; Hebrews 11:13-16. Earth is not our true home. We all "seek a country." Hide not thy commandments from me. God "hides" things from the wise and prudent which he reveals to "babes." The psalmist prays that the true meaning of God's Word may not be kept back from him.

Psalms 119:20

My soul breaketh for the longing that it hath unto thy judgments at all times. This is given as a reason for the prayer of Psalms 119:19.

Psalms 119:21

Thou hast rebuked the proud. It is difficult to connect this with the preceding. But perhaps the link may be found in the double sense of mishpatim, "judgments,"

which includes verbal sentences against sinners delivered in the Law, and also actual sentences upon them in deed and fact. These last are in the writer's mind in the present verse—such judgments as those upon Pharaoh (Exodus 14:23-31), Zerah (2 Chronicles 14:9-15), and Sennacherib (2 Kings 19:32-37). That are cursed. This clause is questioned, as metrically redundant. But Hebrew metrology is scarcely as yet an exact science. And the clause finds its justification in Deuteronomy 27:26. Which do err from thy commandments. Such error brings under a curse those who commit it. If it be a blessed thing to walk in God's Law (Deuteronomy 27:1), it must be a cursed thing to transgress against it.

Psalms 119:22

Remove from me reproach and contempt. God's servants almost necessarily incur the reproach and contempt of the worldly, to whom their conduct seems folly or madness. Christ himself was "despised;" (Isaiah 53:3) and reproached (Matthew 11:19). For I have kept thy testimonies (comp. Psalms 119:31, Psalms 119:51, Psalms 119:87, etc.).

Psalms 119:23

Princes also did sit and speak against me. The great of the earth too often take part against the righteous, and join in persecuting them and calumniating them (comp. Psalms 119:161). But thy servant did meditate in thy statutes; i.e. I took no heed of their calumnies—they did not trouble me. I gave myself to meditation on thy commandments.

Psalms 119:24

Thy testimonies also are my delight (comp. Psalms 119:16, Psalms 119:47, Psalms 119:70, Psalms 119:77, etc.,) and my counselors: i.e. my best advisers. I learn from them—better than in any other way—how I ought to act (comp. Psalms 119:105).

2 Blessed are those who keep his statutes and seek him with all their heart—

BAR�ES, "Blessed are they that keep his testimonies - His commandments or

laws, considered as what he bears witness to concerning that which is just, wise, good. Every law of a parent is to his children a testimony on his part of what is wise and right and good; and so every law of God is his solemn testimony as to what is right and good for man. See Psa_19:7, note; Psa_25:10, note.

And that seek him with the whole heart -With a sincere desire to know his will and to do it; without hypocrisy or guile; with no selfish or sinister aims. As God knows the heart, all other modes of “seeking” him must be in vain. It is impossible for man to impose on him by appearances.

GILL, "Blessed are they that keep his testimonies,.... The whole word of God, the Scriptures of truth, are his testimonies: they testify of the mind of God, and of his love and grace in the method of salvation by Christ; they testify of Christ, his person, offices, and grace; of the sufferings of Christ, and the glory that should follow; and of all the happiness that comes to the people of God thereby. The law is called a testimony, which being put into the ark, that had the name of the ark of the testimony. This is a testimony of the perfections of God, his holiness, justice, and goodness displayed in it; and of his good and perfect will, what should or should not be done. The Gospel is the testimony of Christ, of what he is, has done and suffered for his people, and of the blessings of grace by him; the ordinances of it, baptism and the Lord's supper, testify of the love of God, and grace of Christ; and all these good men keep: they keep the Scriptures as a sacred "depositum"; they hold fast the faithful word of the Gospel, that no man take it from them; and are desirous of observing both the law of God, as in the hands of Christ; and the ordinances of the Gospel, as delivered by him, from a principle of love to him; and such are happy persons in life, at death, and to all eternity;

and that seek him with the whole heart; that is, that seek the Lord by prayer and supplication, with a true heart, and in sincerity; that seek to know more of him, and that in good earnest; that seek for communion and fellowship with him, with the Spirit within them, with all their heart and soul; that seek Christ, and God in Christ, his kingdom, and his righteousness, and that in the first place, early, earnestly, and diligently. The Targum is,

"they seek his doctrine with the whole heart.''

JAMISO�, "testimonies— The word of God is so called, because in it He testifiesfor truth and against sin.

seek him— that is, a knowledge of Him, with desire for conformity to His will.

SBC, "I. It must be at once apparent that seeking God is a right thing—a thing fitting and becoming for man, as the creature and the child of God, to do. Whom or what should he seek if he seek not God? Is not God the Author of his being, the Supporter of his existence, the Source of all his advantages, the Giver of every good gift that he enjoys? It becomes us to seek Him that we may know Him in all the glory of His perfections and all the plenitude of His grace, to seek Him that we may bring our emptiness to His fulness, our poverty to His riches, our darkness to His light, that He may help us according to our need.

II. One reason why there is so little of earnest, hearty seeking after God on the part of

His people is that we do not sufficiently keep before us the idea that this is what above everything else it is our duty and our privilege to do. There is so much said about men seeking pardon, and seeking peace, and seeking acceptance with God that we are apt to fall into a belief that these are in themselves the ultimate ends of our religion. But the Bible never represents them in that light, nor does it dwell upon them to such an extent as we are accustomed to do. It brings them forward as means to an end. Having found these inestimable blessings, we are not to rest there; there is something higher and better to which they are designed to lead us. In them we lay the foundation of the Divine life, but they are not that life itself. That life is in God, and it is only as we seek Him with our whole heart that we can enjoy that life. To bring us to Himself is the crowning design of the Gospel scheme.

W. Lindsay Alexander, Christian Thought and Work, p. 50.

SPURGEO�, "Ver. 2. Blessed are they that keep his testimonies. What! A second blessing? Yes, they are doubly blessed whose outward life is supported by an inward zeal for God's glory. In the first verse we had an undefiled way, and it was taken for granted that the purity in the way was not mere surface work, but was attended by the inward truth and life which comes of divine grace. Here that which was implied is expressed. Blessedness is ascribed to those who treasure up the testimonies of the Lord: in which is implied that they search the Scriptures, that they come to an understanding of them, that they love them, and then that they continue in the practice of them. We must first get a thing before we can keep it. In order to keep it well we must get a firm grip of it: we cannot keep in the heart that which we have not heartily embraced by the affections. God's word is his witness or testimony to grand and important truths which concern himself and our relation to him: this we should desire to know; knowing it, we should believe it; believing it, we should love it; and loving it, we should hold it fast against all comers. There is a doctrinal keeping of the word when we are ready to die for its defence, and a practical keeping of it when we actually live under its power. Revealed truth is precious as diamonds, and should be kept or treasured up in the memory and in the heart as jewels in a casket, or as the law was kept in the ark; this however is not enough, for it is meant for practical use, and therefore it must be kept or followed, as men keep to a path, or to a line of business. If we keep God's testimonies they will keep us; they will keep us right in opinion, comfortable in spirit, holy in conversation, and hopeful in expectation. If they were ever worth having, and no thoughtful person will question that, then they are worth keeping; their designed effect does not come through a temporary seizure of them, but by a persevering keeping of them: "in keeping of them there is great reward."We are bound to keep with all care the word of God, because it is his testimonies. He gave them to us, but they are still his own. We are to keep them as a watchman guards his master's house, as a steward husbands his lord's goods, as a shepherd keeps his employer's flock. We shall have to give an account, for we are put in trust with the gospel, and woe to us if we be found unfaithful. We cannot fight a good fight, nor finish our course, unless we keep the faith. To this end the Lord must keep us: only those who are kept by the power of God unto salvation will ever be able to keep his testimonies. What a blessedness is therefore evidenced and testified by a

careful belief in God's word, and a continual obedience thereunto. God has blessed them, is blessing them, and will bless them for ever. That blessedness which David saw in others he realized for himself, for in Psalms 119:168 he says, "I have kept thy precepts and thy testimonies, "and in Psalms 119:54-56 he traces his joyful songs and happy memories to this same keeping of the law, and he confesses, "This I had because I kept thy precepts." Doctrines which we teach to others we should experience for ourselves.And that seek him with the whole heart. Those who keep the Lord's testimonies are sure to seek after himself. If his word is precious we may be sure that he himself is still more so. Personal dealing with a personal God is the longing of all those who have allowed the word of the Lord to have its full effect upon them. If we once really know the power of the gospel we must seek the God of the gospel. "O that I knew where I might find HIM, "will be our wholehearted cry. See the growth which these sentences indicate: first, in the way, then walking in it, then finding and keeping the treasure of truth, and to crown all, seeking after the Lord of the way himself. �ote also that the further a soul advances in grace the more spiritual and divine are its longings: an outward walk does not content the gracious soul, nor even the treasured testimonies; it reaches out in due time after God himself, and when it in a measure finds him, still yearns for more of him, and seeks him still.Seeking after God signifies a desire to commune with him more closely, to follow him more fully, to enter into more perfect union with his mind and will, to promote his glory, and to realize completely all that he is to holy hearts. The blessed man has God already, and for this reason he seeks him. This may seem a contradiction: it is only a paradox.God is not truly sought by the cold researches of the brain: we must seek him with the heart. Love reveals itself to love: God manifests his heart to the heart of his people. It is in vain that we endeavour to comprehend him by reason; we must apprehend him by affection. But the heart must not be divided with many objects if the Lord is to be sought by us. God is one, and we shall not know him till our heart is one. A broken heart need not be distressed at this, for no heart is so whole in its seeking after God as a heart which is broken, whereof every fragment sighs and cries after the great Father's face. It is the divided heart which the doctrine of the text censures, and strange to say, in scriptural phraseology, a heart may be divided and not broken, and it may be broken but not divided; and yet again it may be broken and be whole, and it never can be whole until it is broken. When our whole heart seeks the holy God in Christ Jesus it has come to him of whom it is written, "as many as touched Him were made perfectly whole."That which the Psalmist admires in this verse he claims in the tenth, where he says, "With my whole heart have I sought thee." It is well when admiration of a virtue leads to the attainment of it. Those who do not believe in the blessedness of seeking the Lord will not be likely to arouse their hearts to the pursuit, but he who calls another blessed because of the grace which he sees in him is on the way to gaining the same grace for himself.If those who seek the Lord are blessed, what shall be said of those who actually dwell with him and know that he is theirs?"To those who fall, how kind thou art!How good to those who seek I

But what to those who find? Ah! this�or tongue nor pen can show:The love of Jesus— what it is,�one but his loved ones know."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 2. The doubling of the sentence, Blessed... Blessed, in the first verse and second, is to let us see the certainty of the blessing belonging to the godly. The word of God is as true in itself when it is once spoken, as when it is many times repeated: the repetition of it is for confirmation of our weak faith. That which Isaac spake of Jacob, — "I have blessed him, and he shall be blessed, "is the most sure decree of God upon all his children. Satan would fain curse Israel, by the mouth of such as Balaam was; but he shall not be able to curse, because God hath blessed. William Cowper.Ver. 2. Blessed are they that keep his testimonies, and that seek him with the whole heart. In the former verse a blessed man is described by the course of his actions, "Blessed are the undefiled in the way": in this verse he is described by the frame of his heart. Thomas Manton.Ver. 2. Keep his testimonies. The careful keeping in mind of God's testimonies is blessedness; for though there is a keeping of them in conversation mentioned in the former verse, here another thing is intimated diverse from the former; he that keepeth this plant or holy seed so that the devil cannot take it out of his heart, he is happy. The word here used signifieth such a careful custody as that is wherewith we use to keep tender plants. Paul Bayne.Ver. 2. Testimonies. The notion by which the word of God is expressed is "testimonies"; whereby is intended the whole declaration of God's will in doctrines, commands, examples, threatenings, promises. The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation. �ow because the word of God branches itself into two parts, the law and the gospel, this notion may be applied to both. First, to the law, in regard whereof the ark was called "the ark of the testimony" (Exodus 25:16), because the two tables were laid up in it. The gospel is also called the testimony, "the testimony of God concerning his Son." "To the law, and to the testimony" (Isaiah 8:20); where testimony seems to be distinguished from the law. The gospel is so called, because therein God hath testified how a man shall be pardoned, reconciled to God, and obtain a right to eternal life. We need a testimony in this case, because it is more unknown to us. The law was written upon the heart, but the gospel is a stranger. �atural light will discern something of the law, and pry into matters which are of a moral strain and concernment; but evangelical truths are a mystery, and depend upon the mere testimony of God concerning his Son. Thomas Manton.Ver. 2. Testimonies. The word of God is called his testimony, not only because it testifies his will concerning his service, but also his favour and goodwill concerning his own in Christ Jesus. If God's word were no more than a law, yet were we bound to obey it, because we are his creatures; but since it is also a testimony of his love, wherein as a father he witnesseth his favour towards his children, we are doubly inexcusable if we do not most joyfully embrace it. William Cowper.Ver. 2. Blessed are they... that seek him with the whole heart. He pronounces "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 his 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. John Calvin, 1509-1564.Ver. 2. The whole heart. Whosoever would have sound happiness must have a sound heart. So much sincerity as there is, so much blessedness there will be; and according to the degree of our hypocrisy, will be the measure of our misery. Richard Greenham, 1531-1591.Ver. 2-3. Observe the verbs seek, do, walk, all making up the subject to whom the blessedness belongs. Henry Hammond, 1605-1660.HI�TS TO PREACHERS.Ver. 2. — Blessed are they that keep his testimonies, and that seek him with the whole heart.1. The sacred Quest:"Seek him." He has been sought among the trees, the hills, the planets, the stars. He has been sought in his own defaced image, man. He has been sought amid the mysterious wheels of Providence. But these quests have often been prompted simply by intellect, or compelled by conscience, and have therefore resulted but in a cold faint light. He has been sought in the word which this psalm so highly extols, when it has led up the smoke covered and gleaming peaks of Sinai. It has been followed, when it has led beneath the olives of Gethsemane to witness a mysterious struggle in blood sweating and anguish; to Calvary, where, in the place of a skull, life and immortality are brought to light. The sacred quest but there begins.2. The Conduct of the Quest. Seekers might be mistakenly dejected by so literal an interpretation of the "whole heart." We do not hesitate to say a stream is in its whole volume flowing towards sea while there are little side creeks in which the water eddies backward; or to say the tide is coming despite receding waves; or that spring is upon us despite hailstorm and biting wind. Indication of,(a) Unity(b) Intensity.(c) Determination.�o one conducts this quest aright who is not prompted to or sustained in it by the gracious Spirit.3. Blessedness both in the pursuit and issue.(a) Blessedness in the bitterness of penitence. Thedoor handle touched by him drops of myrrh. The rising sunsends kindling beams upon the highest peaks.(b) Blessedness in the happy findings of salvation andadoption.(c) Blessedness in the perpetual pursuit. — William Anderson, of Reading, 1882.Ver. 2. — The double blessing.1. On keeping the testimonies.2. On seeking the Lord.Ver. 2. — That seek him with the whole heart.

1. Seek what? God himself. �o peace until he is found.2. Seek where? In his testimonies.(a) By studying them.(b) By keeping to them.3. Seek how? With the Whole heart. — George Rogers.Ver. 2. — Seeking for God.1. The Psalmist's way of seeking God.(a) He sought God with the heart. Only the heart can findGod. Sight fails."The scientific method" fails. All reason fails. Only loveand trust can succeed. Love sees much where all otherperception finds nothing. Faith generally goes withdiscovery, and nowhere so much as in finding God.(b) He sought God with all his heart.(1) Half heartedness seldom finds anything worthhaving.(2) Half heartedness shows contempt for God.(3) God will not reveal himself tohalf heartedness. It would be putting the highestpremium possible upon indifference.2. The Psalmist's plea in seeking God: "Let me not wander from thy commandments"(a) God's commandments lead, presently, into his ownpresence. If we take even the moral law, every one of theten commandments leads away from the world, and sin, intothat seclusion of holiness in which he hides. It is thuswith all the commandments of the Scriptures.(b) The earnestness of the souls search for God becomes, initself, a plea with God that he will be found of us. God,who loves importunity in prayer, loves it no less when ittakes the form of searching with all the heart. He whoseeks with all the heart finds special encouragement topray: "Let me not wander from thy commandments." — F.G. Marchant.Ver. 2. — That seek him. We must remember six conditions required in them who would seek the Lord rightly.1. We must seek him in Christ the Mediator. John 14:6.2. We must seek him in truth. Jeremiah 10:10, John 4:24, Psalms 7:6.3. We must seek him in holiness. 2 Timothy 2:19, Hebrews 12:14, 1 John 1:3.4. We must seek him above all things and for himself.5. We must seek him by the light of his own word.6. We must seek him diligently and with perseverance, never resting till we find him, with the spouse in the Canticles. — William Cowper.Ver. 2,4-5,8. — Blessed are they that keep. "Thou hast commanded; us to keep." "O that my ways were directed to keep." "I will keep." Blessedness of keeping God's precepts— displayed (Psalms 119:2), commanded (Psalms 119:4), for (Psalms 119:5), resolved upon (Psalms 119:8). — C.A.D.

3 they do no wrong but follow his ways.

BAR�ES, "They also do no iniquity - See the notes at 1Jo_3:9. The meaning is, that they are righteous; their character is that they do that which is right. It cannot mean that all persons who are religious are actually and absolutely perfect - for no man would hold this opinion; no one does hold it. It is general language such as is commonly used to describe an upright or righteous man. The declaration is true of all who are the friends of God - or, who are truly; religious - in the following senses:

(1) That they are habitually and characteristically righteous;

(2) That they intend to do right - for a man who deliberately purposes to do wrong - to lead a life of sin and disobedience, cannot be a pious man.

(3) That when they do err, it is not the result of intention, or the design of their life, but because they are tempted; are overcome with passion; are led by the power of their native corruption of heart to act contrary to their better judgment and their true character.

See Rom_7:14-17. On the other hand, it is true that a man who is not characteristically righteous; who is not an upright man in his dealings; who is not true, and honest, and temperate, and just, and benevolent, cannot be a child of God and heir of heaven. No exactness of orthodoxy, and no fervour of emotion, and no zeal in the cause of religion, can constitute true piety without this.

They walk in his ways - Habitually; constantly; characteristically. They are not merely honest, upright, and just in their dealings with men, but they walk in the ways of God; they are religious.

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

GILL, "They also do no iniquity,.... Not that they are free from indwelling sin, nor from the acts of sin, nor that what they do are not sins; but they do not make a trade of sinning, it is not the course of their lives; nor do they do iniquity with that ease and pleasure, without reluctance and remorse, as others do: or rather as new creatures, as born again, they do not and cannot commit sin; for the new man is pure, spiritual, and holy; and nothing can come out of that, or be done by it, which is the contrary. This is a

distinct I from the old man, or corrupt nature, to which all the actions of sin are to be ascribed; see 1Jo_3:9;

they walk in his ways; in the ways of God and Christ, into which they are guided and directed, and where they are kept, and in which they find both pleasure and profit. Here end the descriptive characters of good and happy men.

JAMISO�, "his ways— the course He reveals as right.

CALVI�, "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.

SPURGEO�, "Ver. 3. They also do no iniquity. Blessed indeed would those men be of whom this could be asserted without reserve and without explanation: we shall have reached the region of pure blessedness when we altogether cease from sin. Those who follow the word of God do no iniquity, the rule is perfect, and if it be constantly followed no fault will arise. Life, to the outward observer, at any rate, lies much in doing, and he who in his doings never swerves from equity, both towards God and man, has hit upon the way of perfection, and we may be sure that his heart is right. See how a whole heart leads to the avoidance of evil, for the Psalmist says, "That seek him with the whole heart. They also do no iniquity." We fear that no man can claim to be absolutely without sin, and yet we trust there are many who do not designedly, wilfully, knowingly, and continuously do anything that is wicked, ungodly, or unjust. Grace keeps the life righteous as to act even when the Christian has to bemoan the transgressions of the heart. Judged as men should be judged by their fellows, according to such just rules as men make for men, the true people of God do no iniquity: they are honest, upright, and chaste, and touching justice and morality they are blameless. Therefore are they happy.

They walk in his ways. They attend not only to the great main highway of the law, but to the smaller paths of the particular precepts. As they will perpetrate no sin of commission, so do they labour to be free from every sin of omission. It is not enough to them to be blameless, they wish also to be actively righteous. A hermit may escape into solitude that he may do no iniquity, but a saint lives in society that he may serve his God by walking in his ways. We must be positively as well as negatively right: we shall not long keep the second unless we attend to the first, for men will be walking one way or another, and if they do not follow the path of God's law they will soon do iniquity. The surest way to abstain from evil is to be fully occupied in doing good. This verse describes believers as they exist among us: although they have their faults and infirmities, yet they hate evil, and will not permit themselves to do it; they love the ways of truth, right and true godliness, and habitually they walk therein. They do not claim to be absolutely perfect except in their desires, and there they are pure indeed, for they pant to be kept from all sin, and to be led into all holiness.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 3. They also do no iniquity. If it be demanded here, How is it that they who walk in God's ways work no iniquity? Is there any man who lives, and sins not? And if they be not without sin, how then are they to be blessed? The answer is, as the apostle says of our knowledge, "We know but in part": so is it true of our felicity on earth, we are blessed but in a part. It is the happiness of angels that they never sinned; it is the happiness of triumphant saints, that albeit they have been sinners, yet now they sin no more; but the happiness of saints militant is, that our sins are forgiven us; and that albeit sin remains in us, yet it reigns not over us; it is done in us, but not by our allowance: "I do the evil which I would not." "�ot I, but sin that dwells in me, "Romans 7:17.To the doing of iniquity, these three things must concur; first, a purpose to do it; next, a delight in doing it; thirdly, a continuance in it; which three in God's children never concur; for in sins done in them by the old man, the new man makes his exceptions and protestations against them. It is not I, says he; and so far is he from delighting in them, that rather his soul is grieved with them; even as Lot, dwelling among the Sodomites, was vexed by hearing and seeing their unrighteous deeds. In a word, the children of God are rather sufferers of sin against their wills than actors of it with their wills: like men spiritually oppressed by the power of their enemy; for which they sigh and cry unto God. "Miserable man that I am! who shall deliver me from the body of this death?" And in this sense it is that the apostle saith, "He who is born of God sinneth not" (1 John 3:9). William Cowper.Ver. 3. They also do no iniquity. The blessedness of those who walk in the law: they do— or have done— no wickedness: but walk— or have always walked— in his ways. Throughout the Psalm it may be noticed that sometimes the present tense is employed indicating present action: sometimes the perfect to indicate past and present time: Psalms 119:10-11; Psalms 119:13-14; Psalms 119:21; Psalms 119:51-61; Psalms 119:101-102; Psalms 119:131; Psalms 119:145; Psalms 119:147. The Speaker's Commentary, 1873.Ver. 3. They also do no iniquity. That is, they make not a trade and common practice thereof. Slip they do, through the infirmity of the flesh, and subtlety of Satan, and the allurements of the world; but they do not ordinarily and customably

go forward in unlawful and sinful courses. In that the Psalmist setteth down this as a part (and not the least part neither) of blessedness, that they work none iniquity, which walk in his ways:the doctrine to be learned here is this, that it is a marvellous great prerogative to be freed from the bondage of sin. Richard Greenham.Ver. 3. They do no iniquity. All such as are renewed by grace, and reconciled to God by Christ Jesus; to these God imputeth no sin to condemnation, and in his account they do no iniquity. �otable is that which is said of David, "He kept my commandments, and followed me with all his heart, and did that only which was right in mine eyes" (1 Kings 14:8). How can that be? We may trace David by his failings, they are upon record everywhere in the word; yet here a veil is drawn upon them; God laid them not to his charge. There is a double reason why their failings are not laid to their charge. Partly, because of their general state, they are in Christ, taken into favour through him, and "there is no condemnation to them that are in Christ" (Romans 8:1), therefore particular errors and escapes do not alter their condition; which is not to be understood as if a man should not be humbled, and ask God pardon for his infirmities; no, for then they prove iniquities and they will lie upon record against him. It was a gross fancy of the Valentinians, who held that they were not defiled with sin, whatsoever they committed; though base and obscene persons, yet still they were as gold in the dirt. �o, no, we are to recover ourselves by repentance, to sue out the favour of God. When David humbled himself, and had repented, then saith �athan, "The Lord hath put away thy sin" (2 Samuel 12:13). Partly, too, because their bent and habitual inclination is to do otherwise. They set themselves to comply with God's will, to seek and serve the Lord, though they are clogged with many infirmities. A wicked man sinneth with deliberation and delight, his bent is to do evil, he makes "provision for lusts" (Romans 13:14), and "serves" them by a voluntary subjection (Titus 3:3). But those that are renewed by grace are not "debtors" to the flesh, they have taken another debt and obligation, which is to serve the Lord (Romans 8:12).Partly, too, because their general course and way is to do otherwise. Everything works according to its form; the constant actions of nature are according to the kind. So the new creature, his constant operations are according to grace. A man is known by his custom, and the course of his endeavours shows what is his business. If a man be constantly, easily, frequently carried away to sin, it discovers the habit of his soul, and the temper of his heart. Meadows may be overflowed, but marsh ground is drowned with every return of the tide. A child of God may be occasionally carried away, and act contrary to the inclination of the new nature; but when men are drowned and overcome by the return of every temptation, it argues a habit of sin.And partly, because sin never carries sway completely, but it is opposed by dislikes and resistances of the new nature. The children of God make it their business to avoid all sin, by watching, praying, mortifying: "I said I will take heed to my ways, that I sin not with my tongue" (Psalms 39:1), and thus there is a resistance of the sin. God hath planted graces in their hearts, the fear of his Majesty, that works a resistance; and therefore there is not a full allowance of what they do. This resistance sometimes is more strong, then the temptation is overcome: "How can I do this wickedness, and sin against God?" (Genesis 39:9). Sometimes it is more weak, and then sin carries it, though against the will of the holy man: "The evil

which I hate, that do I" (Romans 7:15; Romans 7:18). It is the evil which they hate; they protest against it; they are like men which are oppressed by the power of the enemy. And then there is a remorse after the sin: David's heart smote him. It grieves and shames them that they do evil. Tenderness goes with the new nature: Peter sinned foully, but he went out and wept bitterly. Thomas Manton.Ver. 3. They that have mortified their sins live in the contrary graces. Hence it is that the Psalmist saith, that they work no iniquity, but walk in thy paths. First, they crucify all their sins, "they do no iniquity": secondly, as they do no iniquity, so they follow all the ways of God, contrary to that iniquity: as they give up all the ways of sin, so they take up all the ways of grace. It is a rule in divinity, that grace takes not away nature that is, grace comes not to take away a man's affections, but to take them up. William Fenner, 1600-1640.Ver. 3. They walk in his ways. It reproves those that rest in negatives. As it was said of a certain emperor, he was rather not vicious than virtuous. Many men, all their religion runs upon nots:"I am not as this publican" (Lu 18:11). That ground is naught, though it brings not forth briars and thorns, if it yields not good increase. �ot only the unruly servant is cast into hell, that beat his fellow servant, that ate and drank with the drunken; but the idle servant that wrapped up his talent in a napkin. Meroz is cursed, not for opposing and fighting, but for not helping (Jude 5:23). Dives did not take away food from Lazarus, but he did not give him of his crumbs. Many will say, I set up no other gods; aye, but dost thou love, reverence, and obey the true God? For if not, thou dost fail in the first commandment. As to the second, thou sayest, I abhor idols; but dost thou delight in ordinances? I do not swear and rend the name of God by cursed oaths; aye, but dost thou glorify God, and honour him? I do not profane the Sabbath; but dost thou sanctify it? Thou dost not plough and dance; but thou art idle, and toyest away the Sabbath. Thou dost not wrong thy parents; but dost thou reverence them? Thou dost not murder; but dost thou do good to thy neighbour? Thou art no adulterer; but dost thou study temperance and a holy sobriety in all things? Thou art no slanderer; but art thou tender of thy neighbour's honour and credit, as of thy own? Usually men cut off half their bill, as the unjust steward bade his lord's debtor set down fifty when he owed a hundred. We do not think of sins of omission. If we are not drunkards, adulterers, and profane persons, we do not think what it is to omit respect to God, and reverence for his holy Majesty. Thomas Manton.Ver. 3. They walk in his ways. �ot in those of his enemies, nor even in their own. Joseph Addison Alexander, 1860.Ver. 3. They walk in his ways. Habitually, constantly, characteristically. They are not merely honest, upright, and just in their dealings with men; but they walk in the ways of God; they are religious. Albert Barnes, 1798-1870.

4 You have laid down precepts that are to be fully obeyed.

BAR�ES, "Thou hast commanded - All this is here traced to the command of God; to the fact that he has required it. It is not mere human prudence; it is not mere morality; it is not because it will be for our interest; it is because God requires it. This is the foundation of all true virtue; and until a man acts from this motive it cannot be said that he is in the proper sense a righteous man.

To keep thy precepts diligently - Hebrew, “very much;” that is, to do it constantly; faithfully. Each one of his laws is to be observed, and to be observed always, and in all circumstances.

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

GILL, "Thou hast commanded us to keep thy precepts diligently. Here, and in the following verses, the psalmist expresses his great regard to the precepts, commandments, statutes, and judgments of God; and that as such, because they were commanded by him; were not the precepts of men, but the commands of God; who had a right to command, as Creator, Preserver, Redeemer, and King; and whose commands are not to be reckoned as indifferent things, that are at the option and choice of a creature, to be done or let alone at his pleasure; but are what God has enjoined, and are binding upon men; and which love should and does constrain the saints to have a regard unto, and to keep them diligently or vehemently; with all a man's might and strength, as the word is used in Deu_6:5. These are not at any time to be dispensed with, but, to be kept always constantly and steadily.

HE�RY 4-6, "We are here taught, 1. To own ourselves under the highest obligations to walk in God's law. The tempter would possess men with an opinion that they are at their liberty whether they will make the word of God their rule or no, that, though it may be good, yet it is not so necessary as they are made to believe it is. He taught our first parents to question the command: Hath God said, You shall not eat? And therefore we are concerned to be well established in this (Psa_119:4): Thou hast commanded us to keep thy precepts, to make religion our rule; and to keep them diligently, to make religion our business and to mind it carefully and constantly. We are bound, and must obey at our peril. 2. To look up to God for wisdom and grace to do so (Psa_119:5): O that my ways were directed accordingly! not only that all events concerning us may be so ordered and disposed by the providence of God as not to be in any thing a hindrance to us, but a furtherance rather, in the service of God, but that our hearts may be so guided and influenced by the Spirit of God that we may not in any thing transgress God's commandments - not only that our eyes may be directed to behold God's statutes, but our hearts directed to keep them. See how the desire and prayer of a good man exactly

agree with the will and command of a good God: “Thou wouldest have me keep thy precepts, and, Lord, I fain would keep them.” This is the will of God, even our sanctification; and it should be our will. 3. To encourage ourselves in the way of our duty with a prospect of the comfort we shall find in it, Psa_119:6. Note, (1.) It is the undoubted character of every good man that he has a respect to all God's commandments. He has a respect to the command, eyes it as his copy, aims to conform to it, is sorry wherein he comes short; and what he does in religion he does with a conscientious regard to the command, because it is his duty. He has respect to all the commandments, one as well as another, because they are all backed with the same authority (Jam_2:10, Jam_2:11) and all levelled at the same end, the glorifying of God in our happiness. Those who have a sincere respect to any command will have a general respect to every command, to the commands of both testaments and both tables, to the prohibitions and the precepts, to those that concern both the inward and the outward man, both the head and the heart, to those that forbid the most pleasant and gainful sins and to those that require the most difficult and hazardous duties. (2.) Those who have a sincere respect to all God's commandments shall not be ashamed, not only they will thereby be kept from doing that which will turn to their shame, but they shall have confidence towards God and boldness of access to the throne of his grace, 1Jo_3:21. They shall have credit before men; their honesty will be their honour. And they shall have clearness and courage in their own souls; they shall not be ashamed to retire into themselves, nor to reflect upon themselves, for their hearts shall not condemn them. David speaks this with application to himself. Those that are upright may take the comfort of their uprightness. “As, if I be wicked, woe to me; so, if I be sincere, it is well with me.”

JAMISO� 4-6, "precepts— are those directions which relate to special conduct, from a word meaning “to inspect.”

statutes— or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.

commandments— or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.

have respect unto— or regard carefully as to their whole purport

SPURGEO�, "Ver. 4. Thou hast commanded us to keep thy precepts diligently. So that when we have done all we are unprofitable servants, we have done only that which it was our duty to have done, seeing we have our Lord's command for it. God's precepts require careful obedience: there is no keeping them by accident. Some give to God a careless service, a sort of hit or miss obedience, but the Lord has not commanded such service, nor will he accept it. His law demands the love of all our heart, soul, mind, and strength; and a careless religion has none of these. We are also called to zealous obedience. We are to keep the precepts abundantly: the vessels of obedience should be filled to the brim, and the command carried out to the full of its meaning. As a man diligent in business arouses himself to do as much trade as he can, so must we be eager to serve the Lord as much as possible. �or must we spare pains to do so, for a diligent obedience will also be laborious and self

denying. Those who are diligent in business rise up early and sit up late, and deny themselves much of comfort and repose. They are not soon tired, or if they are they persevere even with aching brow and weary eye. So should we serve the Lord. Such a Master deserves diligent servants; such service he demands, and will be content with nothing less. How seldom do men render it, and hence many through their negligence miss the double blessing spoken of in this Psalm.Some are diligent in superstition and will worship; be it ours to be diligent in keeping God's precepts. It is of no use travelling fast if we are not in the right road. Men have been diligent in a losing business, and the more they have traded the more they have lost: this is bad enough in commerce, we cannot afford to have it so in our religion.God has not commanded us to be diligent in making precepts, but in keeping them. Some bind yokes upon their own necks, and make bonds and rules for others: but the wise course is to be satisfied with the rules of holy Scripture, and to strive to keep them all, in all places, towards all men, and in all respects. If we do not this, we may become eminent in our own religion, but we shall not have kept the command of God; nor shall we be accepted of him.The Psalmist began with the third person: he is now coming near home, and has already reached the first person plural, according to our version; we shall soon hear him crying out personally and for himself. As the heart glows with love to holiness, we long to have a personal interest in it. The word of God is a heart affecting book, and when we begin to sing its praises it soon comes home to us, and sets us praying to be ourselves conformed to its teachings.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 4. Thou hast commanded us to keep thy precepts diligently. It is not a matter adiaforov, and left to the discretion of men, either to hear, or to neglect sacred discourses, theological readings, and expositions of the Sacred Book; but God has commanded, and not commanded cursorily when speaking of another matter, but dam, earnestly and greatly he has commanded us to keep his precepts. There should be infixed in our mind the words found in De 6:6, "My words shall be in thy heart:" in Matthew 17:5, "Hear ye him." in John 5:39, "Search the Scriptures." Above all things, students of theology should remember the Pauline rule in 1 Timothy 3:1-16 :, "Give attention to reading." Solomon Gesner.Ver. 4. Thou hast commanded us, etc. Hath God enjoined us to observe his precepts so exceedingly carefully and diligently? Then let nothing draw us therefrom, no, not in the least circumstance; let us esteem nothing needless, frivolous, or superfluous, that we have a warrant for out of his word; nor count those too wise or precise that will stand resolutely upon the same: if the Lord require anything, though the world should gainsay it, and we be derided and abused for the doing of it, yet let us proceed still in the course of our obedience. Richard Greenham.Ver. 4. Diligently. For three causes should we keep the commandments of the Lord with diligence: first, because our adversary that seeks to snare us by the transgression of them is diligent in tempting, for he goes about, night and day, seeking to devour us; next, because we ourselves are weak and infirm, by the greater diligence have we need to take heed to ourselves; thirdly, because of the great loss we sustain by every vantage Satan gets over us; for we find by experience, that as a wound is sooner made than it is healed, so guiltiness of conscience is easily

contracted, but not so easily done away. William Cowper.Ver. 4. Diligently. In this verse he reminds the reader how well he knew that this study of the divine law must necessarily be severe, (earnest), since God has commanded that it should be observed diligently; that is, with the profoundest study; as that which alone is good, and as everything is good which it commands. Antonio Brucioli, 1534.Ver. 4. The word translated "diligently, "doth signify in the original tongue wonderful much, so that the words go thus: "Thou hast commanded to keep thy precepts wonderful much." Richard Greenham.Ver. 4-5. Thou hast commanded us to keep thy precepts diligently, Psalms 119:4; this is God's imperative. O that my ways were directed to keep thy statutes!, Psalms 119:5; this should be our optative. Thomas Adams, 1614.Ver. 4-5. It is very observable concerning David, that when he prayeth so earnestly, O that my ways were directed to keep thy statutes, he premises this as the reason, Thou hast commanded us to keep thy statutes diligently, thereby intimating that the ground of his obedience to God's precepts was the stamp of divine authority enjoining him. To this purpose it is that he saith in Psalms 119:94, I have sought thy precepts, thereby implying that what he sought in his obedience was the fulfilling of God's will. Indeed, that only and properly is obedience which is done intuitu voluntatis divinae, with a respect to and eye upon the divine will. As that is only a divine faith which believeth a truth, not because of human reason but divine revelation, so that only is a true obedience which conforms to the command, not because it may consist with any selfish ends, but because it carrieth in it an impression of Christ's authority. �athanael Hardy.

BE�SO�, "Verses 4-6Psalms 119:4-6. Thou hast commanded us, &c. — �or is it strange that thy people do so exactly and diligently observe thy precepts, because they are commanded so to do by thee, their sovereign Lord. O that my ways were directed — Hebrew, יכנו, established, namely, by thy grace and Holy Spirit, for the direction of God’s word he had already. Then shall I not be ashamed — Either of my actions, or of my hope and confidence in thy favour, but shall lift up my head with courage and boldness, both before men, when they accuse or persecute me, and even before God in the day of judgment, as is said 1 John 4:17 . When I have respect — A due respect, which implies hearty affection, diligent study, and constant practice; unto all thy commandments — So as not to be partial in my obedience, nor to allow myself in the commission of any known sin, nor in the neglect of any known duty.

EBC, "The word rendered "By taking heed" has already occurred in Psalms 119:4-5 ("observe’). The careful study of the Word must be accompanied with as careful study of self. The object observed there was the Law; here, it is the man himself. Study God’s law, says the psalmist, and study Thyself in its light; so shall youthful impulses be bridled, and the life’s path be kept pure. That does not sound so like a young man’s thought as an old man’s maxim, in which are crystallised many experiences. The rest of the section intermingles petitions, professions, and vows, and is purely personal. The psalmist claims that he is one of those whom he has pronounced blessed, inasmuch as he has "sought" God with his "whole heart."

"Such longing is no mere idle aspiration, but must be manifested in obedience, as Psalms 119:2 has declared. If a man longs for God, he will best find Him by doing His will. But no heart desire is so rooted as to guarantee that it shall not die, nor is past obedience a certain pledge of a like future. Wherefore the psalmist prays, not in reliance on his past, but in dread that he may falsify it, "Let me not wander." He had not only sought God in his heart, but had there hid God’s law, as its best treasure, and as an inward power controlling and stimulating. Evil cannot flow from a heart in which God’s law is lodged. That is the tree which sweetens the waters of the fountain. But the cry "Teach me Thy statutes" would be but faltering, if the singer could not rise above himself, and take heart by gazing upon God, whose own great character is the guarantee that He will not leave a seeking soul in ignorance.

SIMEO�, "PRACTICAL RELIGIO� E�FORCED

Psalms 119:4-6. Thou hast commanded us to keep thy precepts diligently: O that my ways were directed to keep thy statutes! Then shall I not he ashamed, when I have respect unto all thy commandments.

IT is impossible to read the psalm before us and not see that true religion is altogether of a practical nature. Doubtless, in the first instance, the Inspired Volume reveals to us a way of reconciliation with our offended God, through the blood and righteousness of the Lord Jesus Christ: but its ultimate object is, to bring our hearts into a conformity to the mind and will of God. In the words before us we see all that is most interesting to the child of God:

I. His indispensable duties—

God commands us, not only to return to him in a way of penitence, but to walk before him in a way of holy obedience.

This he requires throughout the Holy Scriptures—

[He requires it by Moses [�ote: Deuteronomy 5:29.], and the prophets [�ote: Jeremiah 7:22-23.]; by Christ also [�ote: Matthew 28:20.], and his holy Apostles [�ote: 1 Peter 1:15-16.]. Indeed, to bring us to holiness of heart and life was the very end for which he gave his only-begotten Son [�ote: 1 John 3:8.], and for which Christ himself died [�ote: Titus 2:4.] And every command is enforced with an authority which it is at our peril to disregard [�ote: James 2:10-12.].]

He requires, too, that in this duty we exert ourselves with “diligence”—

[This is again and again insisted on [�ote: Deuteronomy 11:13; Deuteronomy 11:18; Deuteronomy 11:22.], both in relation to the keeping of the heart [�ote: Proverbs 4:23.], and to the whole of our deportment through life [�ote: 2 Peter 1:10; 2 Peter 3:14.]. We are particularly called to “set our heart” to this work [�ote: Deuteronomy 32:46.], that we may understand it in all its parts, and perform it in its

utmost extent. In a word, “This is the will of God, even our sanctification [�ote: 1 Thessalonians 4:3.].”]

How the true saint stands affected towards his duties, may here be seen in,

II. His impassioned desire—

The perfection of a Christian is seen far more in his desires than in his actual attainments.

He feels and mourns over his manifold defects—

[It might be supposed, that the more holy any man were, the more self-complacent he would be: but the very reverse of this is the truth: for, the more holy any man is, the clearer and more enlarged are his views of God’s holy law, and, consequently, the deeper his sense of his short-comings and defects [�ote: Romans 7:9.]. Hence he complains with St. Paul, “O wretched man that I am! who shall deliver me [�ote: Romans 7:24.]?”]

He desires the gift of God’s Holy Spirit, to remedy these defects—

[He knows, by sad experience how liable he is to be deceived, even whilst he is endeavouring to do the will of God. “His heart is deceitful [�ote: Jeremiah 17:9.],” and easily betrayed into error, by its prejudices, its passions, its interests. And sin itself also is deceitful, putting on, in ten thousand instances, the garb of holiness, and the semblance of duty [�ote: Hebrews 3:13.]. And Satan is a subtle adversary, that has at command ten thousand wiles and devices, whereby to ensnare him [�ote: 2 Corinthians 11:3.]. What, then, shall the Christian do? He can look only to God, for the gift of his Holy Spirit to guide him aright and to direct his steps [�ote: Proverbs 3:6.]. Hence, from his inmost soul, he prays, “Hold thou me up, O Lord [�ote: Psalms 17:5.]!” yea, “Direct my heart into the love of God, and into the patient waiting for Christ’s future advent [�ote: 2 Thessalonians 3:5.]!”]

But, in the midst of all his troubles, we may behold,

III. His assured encouragement—

Were he left to himself, he well knows he must perish. But “his hope is in the Lord his God.”

That which is required of him, is, to be upright before God—

[God “requireth truth in the inward parts [�ote: Psalms 51:6.].” However defective we be in our attainments, there must be no insincerity in our desires. We must “account all God’s commandments concerning all things to be right, and must hate every false way [�ote: ver. 128.].” In our regard to them, there must be “no partiulity, no hypocrisy [�ote: James 3:17.]:” the smallest commandment must not

be considered as light [�ote: Matthew 5:19.], nor the greatest be deemed “grievous [�ote: 1 John 5:3.].” “Lord, what wilt thou have me to do [�ote: Acts 9:6.]?” must be his daily prayer; and to fulfil every command of God, the constant habit of his mind.]

With this one acquisition, he has nothing to fear—

[“God will uphold the upright man [�ote: Psalms 37:17.],” Satan may tempt him; his own in-dwelling corruptions may assault him; and he may at times be so harassed, us to be almost at his wit’s end [�ote: Psalms 77:7-9.];” but “God will keep him, by his own power, through faith, unto everlasting salvation [�ote: 1 Peter 1:5.].” The weaker the Christian feels himself, the more “will God perfect his own strength in his weakness [�ote: 2 Corinthians 12:9.];” nor shall “the hope that has been formed in him ever make him ashamed [�ote: Romans 5:5.]:” no: “he shall be saved in the Lord with an everlasting salvation; and shall not be ashamed or confounded, world without end [�ote: Isaiah 45:17.].”]

Be ye then, Brethren, christians indeed—

[Get just views of your duty, both towards God and man — — — And be like-minded with God in relation to it, desiring nothing but to be, and do, all that God himself requires — — — And know where all your help and hope is; not in yourselves, but in the Lord your God, who alone can “guide you by his counsel, so as ultimately to bring you to his glory [�ote: Psalms 73:24.]” — — — And “may the God of peace, who brought again from the dead our Lord Jesus, make you perfect in every good work, to do his will; working in you that which is well-pleasing in his sight, through Jesus Christ! to whom be glory for ever and ever. Amen [�ote: Hebrews 13:20-21.].”]

5 Oh, that my ways were steadfast in obeying your decrees!

BAR�ES, "O that my ways were directed ... - Indicating the desire of the pious heart. That desire - a prevailing, constant, uniform desire - is to keep the law of God. It is the aim of the life; it is the supreme purpose of the soul; it is the ruling wish of the man, thus to keep the law of God. He in whose bosom this is not the constant wish cannot be a

pious man. The Hebrew particle used here, and rendered “O that,” is a particle denoting a wish, or an earnest desire. The word “ways” denotes the course of life. The whole is expressive of an earnest desire to live in accordance with the law of God. It implies also a sense of dependence on God.

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

GILL, "O that my ways were directed to keep thy statutes! The psalmist, sensible of his own inability, as every good man is, to keep the commands of God, prays for grace, direction, and assistance in it; that the ways of his mind, his thoughts, affections, and inclinations, might be directed to an observance of the divine precepts; knowing he could not command his thoughts, raise his affections, dispose his mind, and incline his heart thereunto; and finding a backwardness to religious exercises and spiritual duties, and that the ways and actions of his life might be guided to the same; being sensible he could not take one step aright without God and Christ; that the way of man is not in himself, and that it is not in man that walketh to direct his steps; that a good man's steps are ordered by the Lord, and he directs his paths: besides the direction of the word, there is need of the Spirit and grace of God, to cause a person to walk in his statutes, and to keep his judgments, and do them; see Jer_10:23.

CALVI�, "5I wish that my ways may be directed The original word כון, kun, is sometimes rendered to establish, and, accordingly, it may seem as if the prophet were soliciting for himself the virtue of perseverance. I am rather inclined to understand it as signifying to direct; for, although God’s plainly instructing us in his law, the obtuseness of our understanding, and the perversity of our hearts, constantly need the direction of his Spirit. Our main desire, therefore, ought to be for an understanding wisely regulated by the law of God, and also for a docile and obedient heart. �ext, he adds, if a man carefully observe the law of God, he need be under no apprehension that he will ever regret what he has done or undertaken to do. The word respect intimates, that we must not be influenced by our own designs, nor decide, according to Carnal reason, what we are to do, but must at once come to the determination, that they who turn not aside, either to the right hand or the left, from the observance of God’s commandments, are indeed in the right path. They who reverently respect his law, may not escape the censure of the great bulk of mankind, yet the prophet declares, that They shall not be ashamed, because they have a good conscience in the presence of God and the angels, and, with the approval of this celestial assembly, they are well satisfied and contented; for if they depended upon the opinion of the world, their courage would presently fail. He says, all thy precepts, intimating, that among the snares of Satan, amid such thick darkness and so great insensibility as ours, the utmost vigilance and caution are necessary, if we would aim at being entirely exempted from blame. Wherefore, in all that we do, we must endeavor to have the law before us, to keep us from falling.

SPURGEO�, "Ver. 5. O that my ways were directed to keep thy statutes! Divine commands should direct us in the subject of our prayers. We cannot of ourselves keep God's statutes as he would have them kept, and yet we long to do so: what resort have we but prayer? We must ask the Lord to work our works in us, or we shall never work out his commandments. This verse is a sigh of regret because the Psalmist feels that he has not kept the precepts diligently, it is a cry of weakness appealing for help to one who can aid, it is a request of bewilderment from one who has lost his way and would fain be directed in it, and it is a petition of faith from one who loves God and trusts in him for grace.Our ways are by nature opposed to the way of God, and must be turned by the Lord's direction in another direction from that which they originally take or they will lead us down to destruction. God can direct the mind and will without violating our free agency, and he will do so in answer to prayer; in fact, he has begun the work already in those who are heartily praying after the fashion of this verse. It is for present holiness that the desire arises in the heart. O that it were so now with me: but future persevering holiness is also meant, for he longs for grace to keep henceforth and for ever the statutes of the Lord.The sigh of the text is really a prayer, though it does not exactly take that form. Desires and longings are of the essence of supplication, and it little matters what shape they take. "O that" is as acceptable a prayer as "Our Father."One would hardly have expected a prayer for direction; rather should we have looked for a petition for enabling. Can we not direct ourselves? What if we cannot row, we can steer. The Psalmist herein confesses that even for the smallest part of his duty he felt unable without grace. He longed for the Lord to influence his will, as well as to strengthen his hands. We want a rod to point out the way as much as a staff to support us in it.The longing of the text is prompted by admiration of the blessedness of holiness, by a contemplation of the righteous man's beauty of character, and by a reverent awe of the command of God. It is a personal application to the writer's own case of the truths which he had been considering. "O that my ways, "etc. It were well if all who hear and read the word would copy this example and turn all that they hear into prayer. We should have more keepers of the statutes if we had more who sighed and cried after the grace to do so.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 5. In tracing the connection of this verse with the preceding, we cannot forbear to remark how accurately the middle path is preserved, as keeping us at an equal: distance from the idea of self sufficiency to keep the Lord's statutes, and self justification in neglecting them. The first attempt to render spiritual obedience will quickly convince us of our utter helplessness. We might as soon create a world as create m our hearts one pulse of spiritual life. And yet our inability does not cancel our obligation. It is the weakness of a heart that "cannot be subject to the law of God, "for no other reason than because it is "carnal, "and therefore "enmity against God." Our inability is our sin, our guilt, our condemnation, and instead of excusing our condition, stops our mouth, and leaves us destitute of any plea of defence before God. Thus our obligation remains in full force. We are bound to obey the commands of God, whether we can or not. What, then, remains for us, but to return the mandate to heaven, accompanied with an earnest prayer, that the Lord

would write upon our hearts those statutes to which he requires obedience in his word? Thou hast commanded us to keep thy statutes diligently. We acknowledge, Lord, our obligation, but we feel our impotency. Lord, help us; we look unto thee. O that my ways were directed to keep thy statutes. Charles Bridges, 1849.Ver. 5. O that, etc. In the former verse the prophet David observes the charge which God gives, and that is, that his commandments be diligently kept: here, then, he observes his own weakness and insufficiency to discharge that great duty, and therefore, as one by the spirit desirous to discharge it, and yet by the flesh not able to discharge it, he breaketh out into these words, O that my ways were directed, etc. Much like unto a child that being commanded to take up some great weight from the ground, is willing to do it, though not able to do it: or a sick patient advised to walk many turns in his chamber, finds a desire in his heart, though inability in his body to do that which he is directed unto. Richard Greenham.Ver. 5. O that my ways, etc. It is the use and duty of the people of God to turn precepts into prayers. That this is the practice of God's children appeareth: "Turn thou me, and I shall be turned; for thou art the Lord my God" (Jeremiah 31:18). God had said, "Turn you, and you shall live, "and they ask it of God, "Turn us, "as he required it of them. It was Austin's prayer, Da quod jubes, et jube quod vis, "Give what thou requirest, and require what thou wilt." It is the duty of the saints; for, 1st, It suits with the Gospel covenant, where precepts and promises go hand in hand; where God giveth what he commandeth, and worketh all our works in us and for us. They are not conditions of the covenant only, but a part of it. What God hath required at our hands, that we may desire at his hands. God is no Pharaoh, to require brick where he giveth no straw. Lex jubet, gracia juvat. The articles of the new covenant are not only put into the form of precepts, but promises. The law giveth no strength to perform anything, but the Gospel offereth grace. Secondly, Because, by this means, the ends of God are fulfilled. Why doth God require what we cannot perform by our own strength? He doth it, (1.) To keep up his right. (2.) To convince us of our impotency, and that, upon a trial, without his grace we cannot do his work. (3.) That the creature may express his readiness to obey. (4.) To bring us to lie at his feet for grace. Thomas Manton.Ver. 5. O that, etc. The whole life of a good Christian is an holy desire, saith Augustine; and this is always seconded with endeavour, without the which, affection is like Rachel, beautiful, but barren. John Trapp.Ver. 5. O that my ways were directed, etc. The original word �wk, kun, is sometimes rendered to establish, and, accordingly, it may seem as if the prophet were soliciting for himself the virtue of perseverance. I am rather inclined to understand it as signifying to direct for, although God is plainly instructing us in his law, the obtuseness of our understanding and the perversity of our hearts constantly need the direction of his Spirit. John Calvin.

COKE, "Verse 5-6Psalms 119:5-6. O that my ways— The word here principally signifies, the motions and inclinations of the mind and heart, upon which all our actions depend. When I have respect unto, in the next verse, is rendered by Mudge, When I keep my eye upon. The original imports a strong application of the mind and heart to the word of God, as opposed to a light and momentary regard, which is only the effect of

curiosity, or of mere custom. See James 1:25.

6 Then I would not be put to shame when I consider all your commands.

BAR�ES, "Then shall I not be ashamed - On the word ashamed, see Job_6:20, note; Psa_25:2-3, note. The meaning here is, that he would not have occasion to be ashamed; he would not be disappointed; all his hopes would be realized. He would have full evidence of piety; he would enjoy the comforts which he sought in religion; he would feel assured of ultimately obtaining eternal life.

When I have respect unto all thy commandments - literally, “In my looking at all thy commandments.” That is, in his regarding them; in his feeling that all were equally binding on him; and in his having the consciousness that he had not intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep all the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep All the commandments of God; to submit to his will in everything.

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

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

GILL, "Then shall I not be ashamed,.... Of hope in God, of a profession of faith in him, and of a conversation agreeable to it before men; nor of appearing before God in his house, worshipping him there; nor at the throne of his grace, nor at the day of judgment,

and before Christ at his coming;

when I have respect unto all thy commandments; or "look" (n) at them constantly, as the rule of walk and conversation; and to copy after, as a scholar looks at his copy to write after; and affectionately esteem all his precepts concerning all things to be right, and none of his commandments grievous; and practically, not in the theory only; but observing them in order to practise them, and diligently attending to them, and steadfastly continuing in them; impartially regarding them, one as another; and especially as beholding them fulfilled perfectly in Christ, who is the end of the law for righteousness to everyone that believes.

SPURGEO�, "Ver. 6. Then shall I not be ashamed. He had known shame, and here he rejoices in the prospect of being freed from it. Sin brings shame, and when sin is gone, the reason for being ashamed is banished. What a deliverance this is, for to some men death is preferable to shame!When I have respect unto all thy commandments. When he respects God he shall respect himself and be respected. Whenever we err we prepare ourselves for confusion of face and sinking of heart: if no one else is ashamed of me I shall be ashamed of myself if I do iniquity. Our first parents never knew shame till they made the acquaintance of the old serpent, and it never left them till their gracious God had covered them with sacrificial skins. Disobedience made them naked and ashamed. We, ourselves, will always have cause for shame till every sin is vanquished, and every duty is observed. When we pay a continual and universal respect to the will of the Lord, then we shall be able to look ourselves in the face in the looking glass of the law, and we shall not blush at the sight of men or devils, however eager their malice may be to lay somewhat to our charge.Many suffer from excessive diffidence, and this verse suggests a cure. An abiding sense of duty will make us bold, we shall be afraid to be afraid. �o shame in the presence of man will hinder us when the fear of God has taken full possession of our minds. When we are on the king's highway by daylight, and are engaged upon royal business, we need ask no man's leave. It would be a dishonour to a king to be ashamed of his livery and his service; no such shame should ever crimson the cheek of a Christian, nor will it if he has due reverence for the Lord his God. There is nothing to be ashamed of in a holy life; a man may be ashamed of his pride, ashamed of his wealth, ashamed of his own children, but he will never be ashamed of having in all things regarded the will of the Lord his God.It is worthy of remark that David promises himself no immunity from shame till he has carefully paid homage to all the precepts. Mind that word "all, "and leave not one command out of your respect. Partial obedience still leaves us liable to be called to account for those commands which we have neglected. A man may have a thousand virtues, and yet a single failing may cover him with shame.To a poor sinner who is buried in despair, it may seem a very unlikely thing that he should ever be delivered from shame. He blushes, and is confounded, and feels that he can never lift up his face again. Let him read these words: "Then shall I not be ashamed." David is not dreaming, nor picturing an impossible case. Be assured, dear friend, that the Holy Spirit can renew in you the image of God, so that you shall yet look up without fear. O for sanctification to direct us in God's way, for

then shall we have boldness both towards God and his people, and shall no more crimson with confusion.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 6. Then shall I not be ashamed. �o one likes to be ashamed or to blush:therefore all things which bring shame after them must be avoided: Ezra 9:6, Jeremiah 3:25, Daniel 9:7; Daniel 9:9. As the workman keeps his eye fixed on his pattern, and the scholar on the copy of his writing master; so the godly man ever and anon turns his eyes to the word of his God. Martin Geier.Ver. 6. There is a twofold shame; the shame of a guilty conscience; and the shame of a tender conscience. The one is the merit and fruit of sin; the other is an act of grace. This which is here spoken of is to be understood not of a holy self loathing, but a confounding shame. Thomas Manton.Ver. 6. Then shall I not be ashamed, etc. Then shall I have confidence both towards God and man, and mine own soul, when I can pronounce of myself that my obedience is impartial, and uniform, and universal, no secret sin reserved for my favour, no least commandment knowingly or willingly neglected by me. Henry Hammond.Ver. 6. Then shall I not be ashamed, etc. You ask, Why is he not ashamed who has respect unto all the commandments of God? I answer, the sense is, as if he had said, The commandments of God are so pure and excellent, that though thou shouldest regard the whole and each one of them most attentively, thou wouldest not find anything that would cause thee to blush. The laws of Lycurgus are praised; but they permitted theft. The statutes of Plato are praised; but they commended the community of wives. "The law of the Lord is perfect, converting the soul:" Psalms 19:7. It is a mirror, reflecting the beautiful light of the stars on him who looks into it. Thomas Le Blanc.Ver. 6. The blessing here spoken of is freedom from shame in looking unto all the commandments. If God hear prayer, and establish the soul in this habit of keeping the commandments, there will be yet this further blessing of being able to look unto every precept without shame. Many men can look at some commandments without shame. Turning to the ten commandments, the honest man feels no shame as he gazes on the eighth, the pure man is free from reproach as he reads the seventh, he who is reverent and hates blasphemy is not rebuked by the thought that he has violated the third, while the filial spirit rather delights in than shuns the fifth. So on with the remainder. Most men perhaps can look at some of the precepts with comparative freedom from reproof. But who can so look unto them all? Yet this, also, the godly heart aspires to. In this verse we find the Psalmist consciously anticipating the truth of a word in the �ew Testament: "He that offends in one point is guilty of all." Frederick G. Marchant.Ver. 6. Ashamed.I can bear scorpion's stings, tread fields of fire,In frozen gulfs of cold eternal lie;Be tossed aloft through tracts of endless void,But cannot live in shame. Joanna Baillie, 1762-1851.Ver. 6. When I have respect unto all thy commandments. Literally, "In my looking at all thy commandments." That is, in his regarding them; in his feeling that all were equally binding on him; and in having the consciousness that he had not

intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep ALL the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep ALL, the commandments of God; to submit to his will in everything. Albert Barnes.Ver. 6. All thy commandments. There is the same reason for obedience to one command as another, — God's authority, who is the Lawgiver (James 2:11); and therefore when men choose one duty and overlook others, they do not so much obey the will of God, as gratify their own humours and fancies, pleasing Him only so far as they can please themselves too; and this is not reasonable; we never yield him a "reasonable service, "but when it is universal. Edward Veal (1632-1708), in "The Morning Exercises."Ver. 6. All thy commandments. A partial obedience will never satisfy a child of God. The exclusion of any commandment from its supreme regard in the heart is the brand of hypocrisy. Even Herod could "do many things, "and yet one evil way cherished, and therefore unforsaken, was sufficient to show the sovereign power of sin undisturbed within. Saul slew all the Amalekites but one; and that single exception in the path of universal obedience marked the unsoundness of his profession, cost him the loss of his throne, and brought him under the awful displeasure of his God. And thus the foot, or the hand, or the right eye, the corrupt unmortified members, bring the whole body to hell. Reserves are the canker of Christian sincerity. Charles Bridges.Ver. 6. Unto all thy commandments. Allow that any of God's commandments may be transgressed, and we shall soon have the whole decalogue set aside. Adam Clarke, 1760-1832.Ver. 6. Many will do some good, but are defective in other things, and usually in those which are most necessary. They cull out the easiest and cheapest parts of religion, such as do not contradict their lusts and interests. We can never have sound peace till we regard all. Then shall I not be ashamed when I have respect unto all thy commandments. Shame is fear of a just reproof. This reproof is either from the supreme or the deputy judge. The supreme judge of all our actions is God. This should be our principal care, that we may not be ashamed before him at his coming, nor disapproved in the judgment. But there is a deputy judge which every man has in his own bosom. Our consciences do acquit or condemn us as we are partial or sincere in our duty to God, and much depends on that. 1 John 3:20-21, "For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God." Well, then, that our hearts may not reprove or reproach us, we should be complete in all the will of God. Alas, otherwise you will never have evidence of your sincerity. Thomas Manton.Ver. 6. Such is the mercy of God in Christ to his children, that lie accepts their weak endeavours, joined with sincerity and perseverance in his service, as if they were a full obedience... O, who would not serve such a Lord? You hear servants sometimes complain of their masters as so rigid and strict, that they can never please them; no,

not when they do their utmost: but this cannot be charged upon God. Be but so faithful as to do thy best, and God is so gracious that he will pardon thy worst. David knew this gospel indulgence when he said, Then shall I not be ashamed, when I have respect unto all thy commandments, when my eye is to all thy commandments. The traveller hath his eye on or towards the place he is going to, though he be as yet short of it; there he would be, and he is putting on all he can to reach it: so stands the saint's heart to all the commands of God; he presseth on to come nearer and nearer to full obedience; such a soul shall never be put to shame. William Gurnall, 1617-1679.

ELLICOTT, "(6) Have respect unto.—Literally, look upon, or into, as in a mirror. (Comp. James 1:23.) The Divine Law is as a mirror, which shows man his defects; the faithful, in looking in it, have no cause to blush.

Judgments.—�ot here in common sense of visitations for sin, but only one of the change of synonyms for law. (See this use in Exodus 21:1; Exodus 24:3, &c.)

7 I will praise you with an upright heart as I learn your righteous laws.

BAR�ES, "I will praise thee with uprightness of heart -With an upright and sincere heart.

When I shall have learned - Hebrew, “In my learning.” In the practice or act of learning them. His own experience of their nature, influence, and value would lead him to sincere praise. He had no doubt of finding that they were worthy of his praises, and of seeing in them more and more occasion to glorify and honor God. The more we know of God, the more shall we see in him to praise. The larger our acquaintance and experience, the more our hearts will be disposed to magnify his name. This remark must extend to all that there is in God to be learned; and as that is infinite, so there will be occasion for renewed and more elevated praise to all eternity.

Thy righteous judgments -Margin, as in Hebrew, “Judgments of thy righteousness.” The laws or statutes which God, as a righteous or just God, appoints to be the rule of conduct to his creatures.

GILL, "I will praise thee with uprightness of heart,.... In the most sincere manner, in the most affectionate way, with the whole heart; sensible of great favours received, and great obligations laid under; see Psa_9:1;

when I shall have learned thy righteous judgments; or, "the judgments of thy righteousness" (o): of the righteousness of God, declared in his righteous law; which is founded upon, and is according to, the strictest rules of justice and equity; and so are all the precepts of it: and of the righteousness of Christ, revealed in the Gospel; by which God appears to be just, while he is the justifier of him that believes in Jesus. Now the precepts of the one, and the doctrines of the other, are to be learned, and learned of God, in his word and by his Spirit. The psalmist had been learning them, but was desirous of learning more of them, not being a complete proficient in them; and of learning them, not merely in the theory, but in the practice and experience of them; which, when he had attained unto, as he hoped he should, it would be matter of the most sincere praise and thankfulness.

HE�RY 7-8, "Here is, I. David's endeavour to perfect himself in his religion, and to make himself (as we say) master of his business. He hopes to learn God's righteous judgments. He knew much, but he was still pressing forward and desired to know more, as knowing this, that he had not yet attained; but as far as perfection is attainable in this life he reached towards it, and would not take up short of it. As long as we live we must be scholars in Christ's school, and sit at his feet; but we should aim to be head-scholars, and to get into the highest form. God's judgments are all righteous, and therefore it is desirable not only to learn them, but to be learned in them, mighty in the scriptures.

II. The use he would make of his divine learning. He coveted to be learned in the laws of God, not that he might make himself a name and interest among men, or fill his own head with entertaining speculations, but, 1. That he might give God the glory of his learning: I will praise thee when I have learned thy judgments, intimating that he could not learn unless God taught him, and that divine instructions are special blessings, which we have reason to be thankful for. Though Christ keeps a free-school, and teaches without money and without price, yet he expects his scholars should give him thanks both for his word and for his Spirit; surely it is a mercy worth thanks to be taught so gainful a calling as religion is. Those have learned a good lesson who have learned to praise God, for that is the work of angels, the work of heaven. It is an easy thing to praise God in word and tongue; but those only are well learned in this mystery who have learned to praise him with uprightness of heart, that is, are inward with him in praising him, and sincerely aim at his glory in the course of their conversation as well as in the exercises of devotion. God accepts only the praises of the upright. 2. That he might himself come under the government of that learning: When I shall have learned thy righteous judgments I will keep thy statutes. We cannot keep them unless we learn them; but we learn them in vain if we do not keep them. Those have well learned God's statutes who have come up to a full resolution, in the strength of his grace, to keep them.

III. His prayer to God not to leave him: “O forsake me not! that is, leave me not to myself, withdraw not thy Spirit and grace from me, for then I shall not keep thy statutes.” Good men see themselves undone if God forsakes them; for then the tempter will be too hard for them. “Though thou seem to forsake me, and threaten to forsake me, and dost, for a time, withdraw from me, yet let not the desertion be total and final; for that is hell. O forsake me not utterly! for woe unto me if God departs from me.”

JAMISO�, "judgments— rules of conduct formed by God’s judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.

CALVI�, "7.I will praise thee He affirms it to be a singular instance of the loving-kindness of God, if a person has made considerable proficiency in his law. As a token and testimony of this, he here puts the giving of thanks to God; as if he should say, Lord, thou wilt confer upon me an inestimable blessing, if thou instruct me in thy law. It follows, therefore, that nothing in this life is more to be desired than this; and my fervent prayer is, that we may be fairly and fully convinced of the truth of it. For while searching carefully after such things as we deem advantageous to us, we do not overlook any earthly convenience, and yet we neglect that which is of most importance. The phrase, the judgments of thy righteousness, is the same with the commandments, in which perfect righteousness is comprehended; and thus the prophet commends God’s law on account of the thorough perfection of the doctrine contained in it. From this verse we learn, that none will praise God unfeignedly and cordially but he who has made such proficiency in his school as to mold his life into subjection to him. It is vain to make a pretense of praising God with the mouth and the tongue if we dishonor him by our life. Hence the prophet very justly here makes the fruit of genuine piety to consist in celebrating the praises of God without hypocrisy.

SPURGEO�, "Ver. 7. I will praise thee. From prayer to praise is here, a long or a difficult journey. Be sure that he who prays for holiness will one day praise for happiness. Shame having vanished, silence is broken, and the formerly silent man declares, "I will praise thee." He cannot but promise praise while he seeks sanctification. Mark how well he knows upon what head to set the crown. "I will praise thee." He would himself be praiseworthy, but he counts God alone worthy of praise. By the sorrow and shame of sin he measures his obligations to the Lord who would teach him the art of living so that he should clean escape from his former misery.With up righteous of heart. His heart would be upright if the Lord would teach him, and then it should praise its teacher. There is such a thing as false and feigned praise, and this the Lord abhors; but there is no music like that which comes from a pure soul which standeth in its integrity. Heart praise is required, uprightness in that heart, and teaching to make the heart upright. An upright heart is sure to bless the Lord, for grateful adoration is a part of its uprightness; no man can be right unless he is upright towards God, and this involves the rendering to him the praise which is his due.When I shall have learned thy righteous judgments. We must learn to praise, learn that we may praise, and praise when we have learned. If we are ever to learn, the Lord must teach us, and especially upon such a subject as his judgments, for they are a great deep. While these are passing before our eyes, and we are learning from them, we ought to praise God, for the original is not, "when I have learned, "but, "in my learning." While yet I am a scholar I will be a chorister: my upright heart

shall praise thine uprightness, my purified judgment shall admire thy judgments. God's providence is a book full of teaching, and to those whose hearts are right it is a music book, out of which they chant to Jehovah's praise. God's word is full of the record of his righteous providence, and as we read it we feel compelled to burst forth into expressions of holy delight and ardent praise. When we both read of God's judgments and become joyful partakers in them, we are doubly moved to song— song in which there is neither formality, nor hypocrisy, nor lukewarmness, for the heart is upright in the presentation of its praise.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 7. I will praise thee... when I shall have learned, etc. There is no way to please God entirely and sincerely until we have learned both to know and do his will. Practical praise is the praise God looks after. Thomas Manton.Ver. 7. I will praise thee. What is the matter for which he praises God? It is that he has been taught something of him and by him amongst men. To have learned any tongue, or science, from some school of philosophy, bindeth us to our alma mater. We praise those who can teach a dog, a horse, this or that; but for us ass colts to learn the will of God, how to walk pleasing before him, this should be acknowledged of us as a great mercy from God. Paul Bayne.Ver. 7. Praise thee...when I shall have learned, etc. But when doth David say that he will be thankful? Even when God shall teach him. Both the matter and the grace of thankfulness are from God. As he did with Abraham, he commanded him to worship by sacrifice, and at the same time gave him the sacrifice: so doth he with all his children; for he gives not only good things, for which they should thank him, but in like manner grace by which they are able to thank him. William Cowper.Ver. 7. When, I shall have learned. By learning he means his attaining not only to the knowledge of the word, but the practice of it. It is not a speculative light, or a bare notion of things: "Every man therefore that hath heard, and hath learned of the Father, cometh unto me" (John 6:45). It is such a learning as the effect will necessarily follow, such a light and illumination as doth convert the soul, and frame our hearts and ways according to the will of God. For otherwise, if we get understanding of the word, nay, if we get it imprinted in our memories, it will do us no good without practice. The best of God's servants are but scholars and students in the knowledge and obedience of his word. For saith David, "When I shall have learned." The professors of the Christian religion were primitively called disciples or learners: to plhyov twn mayhtwn; "the multitude of the disciples" (Acts 6:2.) Thomas Manton.Ver. 7. Learned thy righteous judgments. We see here what David especially desired to learn, namely, the word and will of God: he would ever be a scholar in this school, and sought daily to ascend to the highest form; that learning to know, he might remember; remembering, might believe; believing, might delight; delighting might admire; admiring, might adore; adoring, might practise; and practising, might continue in the way of God's statutes. This learning is the old and true learning indeed, and he is best learned in this art, who turneth God's word into good works. Richard Greenham.Ver. 7. Judgments of thy righteousness are the decisions concerning right and wrong which give expression to and put in execution the righteousness of God. Franz Delitzsch

BE�SO�, "Verse 7-8Psalms 119:7-8. I will praise thee — That is, worship and serve thee; with uprightness of heart — With a single eye to thy glory, and with a sincere desire to know and do thy will; when I shall have learned, &c. — When, by thy good Spirit, I shall be more fully instructed in the meaning of thy word. I will keep thy statutes —It is my full purpose so to do, whatsoever it may cost me. O forsake me not utterly — For then I should fall into the foulest sins. �ot that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do.

COKE, "Psalms 119:7. I will praise thee, &c.— I do homage to thee in honesty of heart, when I am learning the judgments of thy righteousness. This expresses the rapture that he is in when learning the laws of God. He cannot, in the sincerity of his soul, refrain from doing homage to God: Mudge; who instead of the word utterly in the next verse, after the original, reads, to any great degree, and so Psalms 119:43. This petition, possibly, refers to what is said, 1 Samuel 20:1.

BETH.

8 I will obey your decrees; do not utterly forsake me.

BAR�ES, "I will keep thy statutes - Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it - yet coupled with the prayer which follows, that God would not forsake him.

O forsake me not utterly - Hebrew, “To very much;” so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.

CLARKE, "O forsake me not utterly - ”;ad�meod, “to utter dereliction עד�מאד

never leave me to my own strength, nor to my own heart!

GILL, "I will keep thy statutes,.... This is a resolution taken up in the strength of divine grace, to answer the end of learning the judgments of God; which he did, not merely to have a notional knowledge of them, but to put them in practice; and not that he thought he could perfectly keep them, but was desirous of observing them in the best manner he could, as assisted by the grace of God; from love to God, in the faith and name of Christ, and with a view to the glory of God; without dependence upon them for life and salvation;

O forsake me not utterly; totally and finally, or not at all; otherwise as if he should say, I shall never be able to keep thy statutes; so sensible was he of the necessity of the divine Presence and grace, to assist him in the observance of them: or, "for ever", as Ben Balaam interprets it, and so the Ethiopic version; R. Moses reads the words, "O forsake me not", in a parenthesis, and joins the rest thus, "I will keep thy statutes vehemently"; or with all my strength and might; and so Kimchi reads them: but such an interpretation is very forced, and contrary to the accents.

JAMISO�, "Recognizes the need of divine grace.

CALVI�, "8I will observe thy statutes In these words he avers it to be his intention to observe the law of God, but, conscious of his own weakness, he utters a prayer that God would not deprive him of his grace. The term forsake is susceptible of two interpretations, either that God withdraws his Spirit, or that he permits his people to be brought low by adversity, as if he had forsaken them. The latter interpretation agrees best with the context, and is most in accordance with the phrase immediately subjoined,very far The prophet is not altogether averse to the trial of his faith, only he is apprehensive lest it might fail were the trial to be too long protracted, and therefore he desires to be treated with tenderness in his infirmity.,’ O God! thou sees my frame of mind, and, as I am but a man, do not conceal too long from me the tokens of thy favor, or defer helping me longer than is proper for me, lest, imagining myself to be forsaken of thee, I turn aside from the direct pursuit of godliness.”

SPURGEO�, "Ver. 8. I will keep thy statutes. A calm resolve. When praise calms down into solid resolution it is well with the soul. Zeal which spends itself in singing, and leaves no practical residuum of holy living, is little worth: "I will praise" should be coupled with "I will keep." This firm resolve is by no means boastful, like Peter's "though I should die with thee, yet will I not forsake thee, "for it is followed by a humble prayer for divine help,O forsake me not utterly. Feeling his own incapacity, he trembles lest he should be left to himself, and this fear is increased by the horror which he has of falling into sin. The "I will keep" sounds lightly enough now that the humble cry is heard with it. This is a happy amalgam: resolution and dependence. We meet with those who to all appearance humbly pray, but there is no force of character, no decision in them, and consequently the pleading of the closet is not embodied in the life: on the other

band, we meet with abundance of resolve attended with an entire absence of dependence upon God, and this makes as poor a character as the former. The Lord grant us to have such a blending of excellences that we may be "perfect and entire, wanting nothing."This prayer is one which is certain to be heard, for assuredly it must be highly pleasing to God to see a man set upon obeying his will, and therefore it must be most agreeable to him to be present with such a person, and to help him in his endeavours. How can he forsake one who does not forsake his law?The peculiar dread which tinges this prayer with a sombre hue is the fear of utter forsaking. Well may the soul cry out against such a calamity. To be left, that we may discover our weakness, is a sufficient trial: To be altogether forsaken would be ruin and death. Hiding the face in a little wrath for a moment brings us very low: an absolute desertion would land us ultimately in the lowest hell. But the Lord never has utterly forsaken his servants, and he never will, blessed be his name. If we long to keep his statutes he will keep us; yea, his grace will keep us keeping his law.There is rather a descent from the mount of benediction with which the first verse began to the almost wail of this eighth verse, yet this is spiritually a growth, for from admiration of goodness we have come to a burning longing after God and communion with him, and an intense horror lest it should not be enjoyed. The sigh of Psalms 119:5 is now supplanted by an actual prayer from the depths of a heart conscious of its undesert, and its entire dependence upon divine love. The two, "I wills" needed to be seasoned with some such lowly petition, or it might have been thought that the good man's dependence was in some degree fixed upon his own determination. He presents his resolutions like a sacrifice, but he cries to heaven for the fire.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 8. This verse, being the last of this portion, is the result of his meditation concerning the utility and necessity of the keeping the law of God there take notice:1. Of his resolution, I will keep thy statutes.2. Of his prayer, O forsake me not utterly. It is his purpose to keep the law; yet because he is conscious to himself of many infirmities, he prays against desertion.In the prayer more is intended than is expressed. "O forsake me not", he means, strengthen me in this work; and if thou shouldest desert me, yet but for a while, Lord, not for ever; if in part, not in whole. Four points we may observe hence:1. That it is a great advantage to come to a resolution as to a course of godliness.2. Those that resolve upon a course of obedience have need to fly to God's help.3. Though we fly to God's help, yet sometimes God may withdraw, and seem to forsake us.4. Though God seem to forsake us, and really doth so in part; yet we should pray that it may not be a total and utter desertion. Thomas Manton.Ver. 8 (with 7). I will keep thy statutes, etc. The resolution to "keep the Lord's statutes" is the natural result of having "learned his righteous judgments." And on this point David illustrates the inseparable and happy union of "simplicity" of dependence, and "godly sincerity" of obedience. Instantly upon forming his resolution, he recollects that the performance of it is beyond the power of human strength, and therefore the next moment he follows it with prayer: I will keep thy statutes; O forsake me not utterly. Charles Bridges.

Ver. 8. I will. David setteth a personal example of holiness. If the king of Israel keep God's statutes, the people of Israel wilt be ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, go ye, without me; but, Venite, come ye, along with me. So said Gideon (Jude 5:17): "As ye see me do, so do ye." R. Greenham.Ver. 8. Forsake me not utterly. There is a total and a partial desertion. Those who are bent to obey God may for a while, and in some degree, be left to themselves. We cannot promise ourselves an utter immunity from desertion; but it is not total. We shall find for his great name's sake, "The Lord will not forsake his people" (1 Samuel 12:22), and, "I will never leave thee nor forsake thee" (Hebrews 13:5). �ot utterly, yet in part they may be forsaken. Elijah was forsaken, but not as Ahab: Peter was forsaken in part, but not as Judas, who was utterly forsaken, and made a prey to the Devil. David was forsaken to be humbled and bettered; but Saul was forsaken utterly to be destroyed. Saith Theophylact, God may forsake his people so as to shut out their prayers, (Psalms 80:4), so as to interrupt the peace and joy of their heart, and abate their strength, so that their spiritual life may be much at a stand, and sin may break out, and they may fall foully; but they are not utterly forsaken. One way or other, God is still present; present in light sometimes when he is not present in strength, when he manifests the evil of their present condition, so as to make them mourn under it; and present in awakening their desires, though not in giving them enjoyment. As long as there is any esteem of God, he is not yet gone; there is some light and love yet left, manifested by our desires of communion with him. Thomas Manton.Ver. 8. Forsake me not utterly. The desertions of God's elect are first of all partial, that is, such as wherein God doth not wholly forsake them, but in some part. Secondly, temporary, that is, for some space of time, and never beyond the compass of this present life. "For a moment (saith the Lord in Esay) in mine anger I hid my face from thee for a little season, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer." And to this purpose David, well acquainted with this matter, prayeth, "Forsake me not overlong." This sort of desertions, though it be but for a time, yet no part of a Christian man's life is free from them; and very often taking deep place in the heart of man, they are of long continuance. David continued in his dangerous fall about the space of a whole year before he was recovered. Luther confesseth of himself, that, after his conversion, he lay three years in desperation. Common observation in such like cases hath made record of even longer times of spiritual forsaking. Richard Greenham.Ver. 8. O forsake me not utterly. This prayer reads like the startled cry of one who was half afraid that he had been presumptuous in expressing the foregoing resolve. He desired to keep the divine statutes, and like Peter he vowed that he would do so; but remembering his own weakness, he recoils from his own venturesomeness, and feels that he must pray. I have made a solemn vow, but what if I have uttered it in my own strength? What if God should leave me to myself? He is filled with terror at the thought. He breaks out with an "O." He implores and beseeches the Lord not to test him by leaving him even for an instant entirely to himself. To be forsaken of God is the worst ill that the most melancholy saint ever dreams of. Thank God, it will never fall to our lot; for no promise can be more express than that which saith, "I will never leave thee, nor forsake thee." This promise does not prevent our praying, but excites us to it. Because God will not forsake his own, therefore do we

cry to him in the agony of our feebleness, "O forsake me not utterly." C. H. S.

Beth ב

9 How can a young person stay on the path of purity? By living according to your word.

BAR�ES, "Wherewithal - This begins the second portion of the psalm, extending to Psa_119:16, in which all the verses begin with the second letter of the Hebrew

alphabet (ב b), indicated in our translation by the word Beth. These names of the letters, inserted for convenience, are no part of the psalm, as it is not so marked in the original. This mode of indicating the divisions of the psalm is special to our version. It is not in the Septuagint, the Latin Vulgate, or the German versions. The word wherewithal means “by what” (Hebrew); that is, What means shall a young man adopt by which he may “cleanse his way?” it indicates a state of inquiry. The case supposed is that of a young man pondering the question how he may be saved from the corruptions of his own heart, and escape the temptations to which he is exposed in early years, and lead a pure and upright life. There can be no more important inquiry for one just entering on the journey of life; there can be found nowhere a more just and comprehensive answer than is contained in this single verse. All the precepts of ancient and modern wisdom, all the teachings of pagan morality and religion, and all the results of the experience of mankind, could furnish nothing in addition to what is here suggested. The world has no higher wisdom than this by which to guide a young man, so that he may lead a holy life.

Shall a young man - The remark here might be applied also to those who are in middle life, or even to those who are in more advanced years, but it is applied here especially to the young, because it may be supposed that in the other cases the matter may be regarded as settled by experience; because to the young, as they commence life, the inquiry is so momentous; and because it is a question which it may be supposed will come up before the mind of every young man who has any right aspirations, and any proper conception of the dangers which encompass his path.

Cleanse his way? -Make his course of life pure and upright. The language does not necessarily imply that there had been any previous impurity or vice, but it has particular reference to the future: not how he might cleanse himself from past offences, but how he might make the future pure. The inquiry is, how he might conduct himself - what principles he could adopt - under what influence he could bring himself - so that his future course would be honest, honorable, upright.

By taking heed thereto ... - The word “thereto” is not in the original. The Hebrew is, “To keep according to thy word;” or, “in keeping according to thy word.” Prof. Alexander supposes that this means “to keep it (his way) according to thy word;” and that the whole is a question - “How may a young man so cleanse his way as to keep it according to thy word?” - and that the answer to the question is to be found in the general strain of the psalm, or in the general principles laid down in the psalm. But it is clear that the answer to the question must be found in the verse, or not found at all; and the most natural construction is that in our translation. So DeWette renders it: “How can a young man walk guiltless? If (or, when) he holds (or, keeps) himself according to thy word.” The meaning clearly is If he governs himself according to the law of God - if he makes that law the rule of his life and conduct, he would be enabled to do it. All other things might fail; this rule would never fail, in making and keeping a man pure. The more principles of common honesty, the principles of honor, the considerations of self-interest, the desire of reputation - valuable as they may be - would not constitute a security in regard to his conduct; the law of God would, for that is wholly pure.

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

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

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

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

GILL, "BETH.--The Second Part.

BETH. Wherewith shall a young man cleanse his way?.... Some think David means himself, and that he was a young man when he wrote this psalm; and which they think is confirmed by Psa_119:100; but neither of them seem conclusive; rather any young man is meant, and who is particularly mentioned, because young men are liable to sins and snares, to carnal lusts and sensual pleasures, which are of a defiling nature. Some are of opinion that a young man, or babe in Christ, is intended, that needs direction in his way, and instruction about the manner of cleansing it. But the former sense seems best, and expresses the concern of the psalmist for the education and right information of youth; which is a matter of great moment and advantage to families, neighbourhoods, and commonwealths. The question supposes the young man to be impure, as every man is by birth, being conceived in sin, and shapen in iniquity; is a transgressor from the womb, and his heart, ways, and actions, evil from his youth: and the difficulty is, how he shall be cleansed; how one so impure in his nature, heart, and ways, can be just with God, or become undefiled in the way, as in Psa_119:1; to which some reference may be had: or how he can have his heart made pure, or a clean one be created in him; or how his way, life, and conversation, may be corrected, reformed, and amended. The answer is,

by taking heed thereto according to thy word; that is, to his way and course of life, and steering it according to the direction of the word of God. But I think the words may be better rendered and supplied thus, "by observing what is according to thy word" (p); which shows how a sinner is to be cleansed from his sins by the blood of Christ, and justified by his righteousness, and be clean through his word; and also how and by whom the work of sanctification is wrought in the heart, even by the Spirit of God, by means of the word; and what is the rule of a man's walk and conversation: he will find the word of God to be profitable, to inform in the doctrines of justification and pardon, to acquaint him with the nature of regeneration and sanctification; and for the correction and amendment of his life and manners, and for his instruction in every branch of righteousness, 2Ti_3:16.

HE�RY, "Here is, 1. A weighty question asked. By what means may the next generation be made better than this? Wherewithal shall a young man cleanse his way?Cleansing implies that it is polluted. Besides the original corruption we all brought into the world with us (from which we are not cleansed unto this day), there are many particular sins which young people are subject to, by which they defile their way, youthful lusts (2Ti_2:22); these render their way offensive to God and disgraceful to themselves. Young men are concerned to cleanse their way - to get their hearts renewed and their lives reformed, to make clean, and keep clean, from the corruption that is in the world through lust, that they may have both a good conscience and a good name. Few young people do themselves enquire by what means they may recover and preserve their purity; and therefore David asks the question for them. 2. A satisfactory answer given to this question. Young men may effectually cleanse their way by taking heed thereto according to the word of God; and it is the honour of the word of God that it has such power and is of such use both to particular persons and to communities, whose happiness lies much in the virtue of their youth. (1.) Young men must make the word of God their rule, must acquaint themselves with it and resolve to conform themselves to it; that will do more towards the cleansing of young men that the laws of princes or the morals of philosophers. (2.) They must carefully apply that rule and make use of it; they must take heed to their way, must examine it by the word of God, as a touchstone and standard, must rectify what is amiss in it by that regulator and steer by that chart and compass. God's word will not do without our watchfulness, and a constant regard both to it and to our way, that we may compare them together. The ruin of young men is either living at large (or by no rule at all) or choosing to themselves false rules: let them ponder the path of their feet, and walk by scripture-rules; so their way shall be clean, and they shall have the comfort and credit of it here and for ever.

JAMISO�, "The whole verse may be read as a question; for,

by taking heed— is better, “for” taking heed, that is, so as to do it. The answer is implied, and inferable from Psa_119:5, Psa_119:10, Psa_119:18, etc., that is, by God’s grace.

CALVI�, "9.Wherewith shall a young man cleanse his way? In this place he repeats, in different words, the same truth which he formerly advanced, That, however much men may pique themselves upon their own works, there is nothing pure in their life until they have made a complete surrender of themselves to the

word of the Lord. The more effectually to excite them to this, he produces, in an especial manner, the example of children or youths. In mentioning these, he by no means gives an unbridled license to those who have arrived at mature years, or who are aged, as if they were competent to regulate their own life, and as if their own prudence served as a law to them; but because youth puts men where two ways meet, and renders it imperative for them to select the course of life which they mean to follow, he declares that, when a person sets about the regulation of his life, no advice will prove of any advantage, unless he adopts the law of God as his rule and guide. In this way the prophet stimulates men to an early and seasonable regulation of their manners, and not to delay doing so any longer, agreeably to the words of Solomon, “Remember thy Creator in thy youth, ere the days of trouble come, and the years which shall be grief unto thee,” Ecclesiastes 12:1 (402) They who defer from time to time become hardened in their vicious practices, and arrive at mature years, when it is too late to attempt a reformation. There is another reason, arising from the fact, of the carnal propensities being very powerful in youth, requiring a dortble restraint; and the more they are inclined to excess, the greater is the necessity for curbing their licentiousness. The prophet, therefore, not without reason, exhorts them particularly to attend to the observance of the law. We may reason from the greater to the less; for if the law of God possesses the power of restraining the impetuosity of youth, so as to preserve pure and upright all who take it for their guide, then, assuredly, when they come to maturity, and their irregular desires are considerably abated, it will prove the best antidote for correcting their vices. The reason, therefore, of so much evil prevailing in the world, arises from men wallowing in their own impurity, and being disposed to yield more to their own inclination than to heavenly instruction. The only sure protection is, to regulate ourselves according to God’s word. Some, wise in their own conceit, throw themselves into the snares of Satan, others, from listlessness and languor, live a vile and wicked life.

SPURGEO�, "Ver. 9. Wherewithal shall a young man cleanse his way? How shall he become and remain practically holy? He is but a young man, full of hot passions, and poor in knowledge and experience; how shall he get right, and keep right? �ever was there a more important question for any man; never was there a fitter time for asking it than at the commencement of life. It is by no means an easy task which the prudent young man sets before him. He wishes to choose a clean way, to be himself clean in it, to cleanse it of any foulness which may arise in the future, and to end by showing a clear course from the first step to the last; but, alas, his way is already unclean by actual sin which he has already committed, and he himself has within his nature a tendency towards that which defileth. Here, then, is the difficulty, first of beginning aright, next of being always able to know and choose the right, and of continuing in the right till perfection is ultimately reached: this is hard for any man, how shall a youth accomplish it? The way, or life, of the man has to be cleansed from the sins of his youth behind him, and kept clear of the sins which temptation will place before him: this is the work, this is the difficulty.�o nobler ambition can lie before a youth, none to which he is called by so sure a calling; but none in which greater difficulties can be found. Let him not, however, shrink from the glorious enterprise of living a pure and gracious life; rather let him

enquire the way by which all obstacles may be overcome. Let him not think that he knows the road to easy victory, nor dream that he can keep himself by his own wisdom; he will do well to follow the Psalmist, and become an earnest enquirer asking how he may cleanse his way. Let him become a practical disciple of the holy God, who alone can teach him how to overcome the world, the flesh, and the devil, that trinity of defilers by whom many a hopeful life has been spoiled. He is young and unaccustomed to the road, let him not be ashamed often to enquire his way of him who is so ready and so able to instruct him in it.Our "way" is a subject which concerns us deeply, and it is far better to enquire about it than to speculate upon mysterious themes which rather puzzle than enlighten the mind. Among all the questions which a young man asks, and they are many, let this be the first and chief: "Wherewithal shall I cleanse my way?" This is a question suggested by common sense, and pressed home by daily occurrences; but it is not to be answered by unaided reason, nor, when answered, can the directions be carried out by unsupported human power. It is ours to ask the question, it is God's to give the answer and enable us to carry it out.By taking heed thereto according to thy word. Young man, the Bible must be your chart, and you must exercise great watchfulness that your way may be according to its directions. You must take heed to your daily life as well as study your Bible, and you must study your Bible that you may take heed to your daily life. With the greatest care a man will go astray if his map misleads him; but with the most accurate map he will still lose his road if he does not take heed to it. The narrow way was never hit upon by chance, neither did any heedless man ever lead a holy life. We can sin without thought, we have only to neglect the great salvation and ruin our souls; but to obey the Lord and walk uprightly will need all our heart and soul and mind. Let the careless remember this.Yet the "word" is absolutely necessary; for, otherwise, care will darken into morbid anxiety, and conscientiousness may become superstition. A captain may watch from his deck all night; but if he knows nothing of the coast, and has no pilot on board, he may be carefully hastening on to shipwreck. It is not enough to desire to he right; for ignorance may make us think that we are doing God service when we are provoking him, and the fact of our ignorance will not reverse the character of our action, however much it may mitigate its criminality. Should a man carefully measure out what he believes to be a dose of useful medicine, he will die if it should turn out that he has taken up the wrong vial, and has poured out a deadly poison: the fact that he did it ignorantly will not alter the result. Even so, a young man may surround himself with ten thousand ills, by carefully using an unenlightened judgment, and refusing to receive instruction from the word of God. Wilful ignorance is in itself wilful sin, and the evil which comes of it is without excuse. Let each man, whether young or old, who desires to be holy have a holy watchfulness in his heart, and keep his Holy Bible before his open eye. There he will find every turn of the road marked down, every slough and miry place pointed out, with the way to go through unsoiled; and there, too, he will find light for his darkness, comfort for his weariness, and company for his loneliness, so that by its help he shall reach the benediction of the first verse of the Psalm, which suggested the Psalmist's enquiry, and awakened his desires.�ote how the first section of eight verses has for its first verse, "Blessed are the

undefiled in the way." and the second section runs parallel to it, with the question, "Wherewithal shall a young man cleanse his way?" The blessedness which is set before us in a conditional promise should be practically sought for in the way appointed. The Lord saith, "For this will I be enquired of by the house of Israel to do it for them."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.The eight verses alphabetically arranged:9. By what means shall a young man cleanse his way? By taking heed thereto according to thy word.10. By day and by night have I sought thee with my whole heart: O let me not wander from thy commandments.11. By thy grace I have hid thy word in my heart, that I might not sin against thee.12. Blessed art thou, O Lord: teach me thy statutes.13. By the words of my lips will I declare all the judgments of thy mouth.14. By far more than in all riches I have rejoiced in the way of thy testimonies.15. By thy help I will meditate in thy precepts, and have respect unto thy ways.16. By thy grace I will delight myself in thy statutes: I will not forget thy word. Theodore Kuebler.Whole eight verses, 9-16. Every verse in the section begins with b, a house. The subject of the section is, The Law of Jehovah purifying the Life. Key word, xkz (zacah), to be pure, to make pure, to cleanse. F. G. Marchant.Ver. 9. Whole verse. In this passage there is,1. A question.2. An answer given.In the question, there is the person spoken of, "a young man, "and his work, "Wherewithal shall he cleanse his way?" In this question there are several things supposed.1. That we are from the birth polluted with sin; for we must be cleansed. It is not direct "his way, "but "cleanse his way."2. That we should be very early and betimes sensible of this evil; for the question is propounded concerning the young man.3. That we should earnestly seek for a remedy, how to dry up the issue of sin that runneth upon us. All this is to be supposed.That which is enquired after is, What remedy there is against it? What course is to be taken? So that the sum of the question is this: How shall a man that is impure, and naturally defiled with sin, be made able, as soon as he cometh to the use of reason, to purge out that natural corruption, and live a holy and pure life to God? The answer is given: "By taking heed thereto according to thy word." Where two things are to be observed.1. The remedy.2. The manner how it is applied and made use of.1. The remedy is the word; by way of address to God, called "Thy word"; because, if God had not given direction about it, we should have been at an utter loss.2. The manner how it is applied and made use of, "by taking heed thereto, "etc.; by studying and endeavouring a holy conformity to God's will. Thomas Manton.Ver. 9. Wherewithal shall a young man cleanse his way? etc. Aristotle, that great dictator in philosophy, despaired of achieving so great an enterprise as the

rendering a young man capable of his hyika akroamata, "his grave and severe lectures of morality"; for that age is light and foolish, yet headstrong and untractable. �ow, take a young man all in the heat and boiling of his blood, in the highest fermentation of his youthful lusts; and, at all these disadvantages, let him enter that great school of the Holy Spirit, the divine Scripture, and commit himself to the conduct of those blessed oracles; and he shall effectually be convinced, by his own experience, of the incredible virtue, the vast and mighty power, of God's word, in the success it hath upon him, and in his daily progression and advances in heavenly wisdom. John Gibbon (about 1660) in "The Morning Exercises."Ver. 9. A young man. A prominent place— one of the twenty-two parts— is assigned to young men in the 119th Psalm. It is meet that it should be so. Youth is the season of impression and improvement, young men are the future props of society, and the fear of the Lord, which is the beginning of wisdom, must begin in youth. The strength, the aspirations, the unmarred expectations of youth, are in requisition for the world; O that they may be consecrated to God. John Stephen, in "The Utterances of the 119 Psalm, "1861.Ver. 9. For young man, in the Hebrew the word is reg naar, i.e., "shaken off"; that is to say, from the milder and more tender care of his parents. Thus Mercerus and Savailerius. Secondly, naar may be rendered "shaking off"; that is to say, the yoke, for a young man begins to cast off the maternal, and frequently the paternal, yoke. Thomas Le Blanc.Ver. 9. Cleanse his way. The expression does not absolutely convey the impression that the given young man is in a corrupt and discreditable way which requires cleansing, though this be true of all men originally: Isaiah 53:6. That which follows makes known that such could not be the case with this young man. The very inquiry shows that his heart is not in a corrupt state. Desire is present, direction is required. The inquiry is— How shall a young man make a clean way — a pure line of conduct— through this defiling world? It is a question, I doubt not, of great anxiety to every convert whose mind is awakened to a sense of sin— how he shall keep clear of the sin, avoid the loose company, and rid himself of the wicked pleasures and practices of this enslaving world. And as he moves on in the line of integrity— many temptations coming in his way, and much inward corruption rising up to control him— how often will the same anxious inquiry arise: Romans 7:24. It is only in a false estimate of one's own strength that any can think otherwise, and the spirit of such false estimate will be brought low. How felt you, my young friends, who have been brought to Christ, in the day of your resolving to be his? But for all such anxiety there seems to be an answer in the text.By taking heed thereto according to thy word. It is not that young men in our day require information: they require the inclination. In the gracious young man there are both, and the word that began feeds the proper motives. The awful threatenings and the sweet encouragements both more him in the right direction. The answer furnished to this anxious inquiry is sufficiently plain and practical. He is directed to the word of God for all direction, and we might say, for all promised assistance. Still the matter presented in this light does not appear to me to bring out the full import of the passage. The inquiry to me would seem to extend over the whole verse. (This opinion is confirmed by the quotation which follows from Cowles.) There is required the cleansing that his way be according to the Divine Word. The enquiry is

of the most enlarged comprehension, and will be made only by one who can say that he has been honestly putting himself in the way, as the young man in Psalms 119:10-11; and it can be answered only by the heart that takes in all the strength provided by the blessed God, as is expressed here in Psalms 119:12. The Psalmist makes the inquiry, he shows how earnestly he had sought to be in the right way, and immediately he finds all his strength in God. Thus he declares how he has been enabled to do rightly, and how he will do rightly in the future. John Stephen.Ver. 9. Instead of question and answer both in this one verse, the Hebrew demands the construction with question only, leaving the answer to be inferred from the drift of the entire Psalm— thus: Wherewithal shall a young man cleanse his way to keep it according to thy word? This translation gives precisely the force of the last clause. Hebrew punctuation lacks the interrogation point, so that we have no other clue but the form of the sentence and the sense by which to decide where the question ends. Henry Cowles, 1872.Ver. 9. His way. xra, orach, which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offence, his secret pollutions;and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God.1. He is to consider that his way is impure;and how abominable this must make him appear in the sight of God.2. He must examine it according to God's word, and carefully hear what God has said concerning him and it.3. He must take heed to it, rmvl, lishmor, to keep, guard, and preserve his way — his general course of life, from all defilement. Adam Clarke.Ver. 9. By taking heed, etc. I think the words may be better rendered and supplied thus, by observing what is according to thy word;which shows how a sinner is to be cleansed from his sins by the blood of Christ, and justified by his righteousness, and be clean through his word; and also how and by whom the work of sanctification is wrought in the heart, even by the Spirit of God, by means of the word, and what is the rule of a man's walk and conversation: he will find the word of God to be profitable, to inform in the doctrines of justification and pardon, to acquaint him with the nature of regeneration and sanctification; and for the correction and amendment of his life and manners, and for his instruction in every branch of manners: 2 Timothy 3:16. John Gill, 1697-1771.Ver. 9. By taking heed. There is an especial necessity for this "Take heed, "because of the proneness of a young man to thoughtlessness, carelessness, presumption, self confidence. There is an especial necessity for "taking heed, "because of the difficulty of the way. "Look well to thy goings"; it is a narrow path. "Look well to thy goings"; it is a new path. "Look well to thy goings"; it is a slippery path. "Look well to thy goings"; it is an eventful path. James Harrington Evans, 1785-1849.Ver. 9. According to thy word. God's word is the glass which discovereth all spiritual deformity, and also the water and soap which washes and scours it away. Paul Bayne.Ver. 9. According to thy word. I do not say that there are no other guides, no other fences. I do not say that conscience is worth nothing, and conscience in youth is especially sensitive and tender; I do not say that prayer is not a most valuable fence,

but prayer without taking heed is only another name for presumption: prayer and carelessness can never walk hand in hand together; and I therefore say that there is no fence nor guard that can so effectually keep out every enemy as prayerful reading of the word of God, bringing every solicitation from the world or from companions, every suggestion from our own hearts and passions, to the test of God's word: — What says the Bible? The answer of the Bible, with the teaching and enlightenment of the Holy Spirit, will in all the intricacies of our road be a lamp unto our feet and a light unto our path. Barton Bouchier.Ver. 9. Thy word. The word is the only weapon (like Goliath's sword, none to equal this), for the hewing down and cutting off of this stubborn enemy, our lusts. The word of God can master our lusts when they are in their greatest pride: if ever lust rageth at one time more than another, it is when youthful blood boils in our veins. Youth is giddy, and his lust is hot and impetuous: his sun is climbing higher still, and he thinks it is a great while to night; so that it must be a strong arm that brings a young man off his lusts, who hath his palate at best advantage to taste sensual pleasure. The rigour of his strength affords him more of the delights of the flesh than crippled age can expect, and he is farther from the fear of death's gunshot, as he thinks, than old men who are upon the very brink of the grave, and carry the scent of the earth about them, into which they are suddenly to be resolved. Well, let the word of God meet this young gallant in all his bravery, with his feast of sensual delights before him, and but whisper a few syllables in his car, give his conscience but a prick with the point of its sword, and it shall make him fly in as great haste from them all, as Absalom's brethren did from the feast when they saw Amnon their brother murdered at the table. When David would give the young man a receipt to cure him of his lusts, how he may cleanse his whole course and way, he bids him only wash in the waters of the word of God. William Gumall.Ver. 9. The Scriptures teach us the best way of living, the noblest way of suffering, and the most comfortable way of dying. John Flavel, 1627-1691.

K&D 9-16, "The eightfold Beth. Acting in accordance with the word of God, a youngman walks blamelessly; the poet desires this, and supplicates God's gracious assistance

in order to it. To purify or cleanse one's way or walk (cf. Psa_73:13; Pro_20:9 ,ז+ה)

signifies to maintain it pure (זך�, root זך, Arab. zk, to prick, to strike the eye, nitere;

(Note: The word receives the meaning of νικ@ν (vid., supra, p. 367), like Arab. Ahr

and bhr, from the signification of outshining = overpowering.)

vid., Fleischer in Levy's Chaldäisches Wörterbuch, i. 424) from the spotting of sin, or to

free it from it. Psa_119:9 is the answer to the question in Psa_119:9; לשמר signifies

custodiendo semetipsum, for נפשו can also signify “to be on one's guard” without שמר

(Jos_6:18). The old classic (e.g., Psa_18:31) אמרתך� alternates throughout with ברך�D; both

are intended collectively. One is said to hide (צפן) the word in one's heart when one has it continually present with him, not merely as an outward precept, but as an inward motive power in opposition to selfish action (Job_23:12). In Psa_119:12 the poet makes his way

through adoration to petition. יGרHס in Psa_119:13 does not mean enumeration, but

recounting, as in Deu_6:7. עדות is the plural to עדות ;עדות, on the contrary, in Psa_119:138

is the plural to עדה: both are used of God's attestation of Himself and of His will in the

word of revelation. על+ signifies, according to Psa_119:162, “as over” (short for אשר�על+),

not: as it were more than (Olshausen); the �+ would only be troublesome in connection

with this interpretation. With reference to הון, which has occurred already in Psa_44:13;

Psa_112:3 (from הון, Arab. hawn, to be light, levem), aisance, ease, opulence, and

concrete, goods, property, vid., Fleischer in Levy's Chald. Wórterb. i. 423f. רחתיך�', Psa_119:15, are the paths traced out in the word of God; these he will studiously keep in his eye.

SBC, "I. The Bible makes a great deal in its teaching about the ways of men. And nothing is plainer than that it contemplates as great a variety of ways as there are kinds of men. "Wherewithal shall a young man cleanse his way? "Not any way, not somebody else’s way, not the old man’s way, not the way of the man in mid-life, but his own way: the young man’s way. Your way is a way of hope. Your face is towards the future. You have all the possibilities still before you. Every step, therefore, is solemn, is of everlasting importance, may be a step into blessedness or a step into woe.

II. Try, next, to understand what is meant by "cleansing the way." It is the cleanness which is part of God’s life which is intended. God is of purer eyes than to look upon sin. The fear of the Lord is clean, enduring for ever. It is the cleanness which is also the holiness of God—cleanness from sin, from evil, from guile, from insincerity. And the question, read in the light of this explanation, means, "Wherewithal shall a young man lead a holy life, like the life of the holy God? Wherewithal shall he make his way the way of a saint?"

III. The answer to this question is, "By taking heed thereto according to God’s word:" by taking God’s word as the light, the guide, and the director of the way; by considering your steps in the light of that word; by taking that word as the chart, the pilot, and the propeller of your way. (1) A great practical step has been taken when you see that you are to a certain extent God’s stewards over your own life and character. (2) Another great step is taken when you see that there is a contrast between the light of God’s word and the life on which it falls. (3) The next step places you face to face with the grand choice submitted to every soul who follows God’s word: the choice between the life you are leading and the life which that light expresses.

A. Macleod, Days of Heaven upon Earth, p. 229.

BE�SO�, "Verse 9BETH.Psalms 119:9. Wherewith shall a young man — Or, any man. But he names the young man, because such are commonly void of wisdom and experience, and exposed to many and great temptations. Cleanse his way — Reform his life, or purge himself from all filthiness of flesh and spirit. By taking heed thereto — By diligently and circumspectly watching over himself, and examining and regulating

all his dispositions and actions by the rule of thy word.

COFFMA�, "Verse 9STROPHE 2

HE OBSERVES IT WITH HEART, LIP, A�D WAY; A�D REJOICES I� IT

Beth

"Wherewith shall a young man cleanse his way?

By taking heed thereto according to thy word.

With my whole heart have I sought thee:

Oh let me not wander from thy commandments.

Thy word have I laid up in my heart,

That I might not sin against thee.

Blessed art thou, O Jehovah:

Teach me thy statutes.

With my lips have I declared

All the ordinances of thy mouth.

I have rejoiced in the way of thy testimonies,

As much as in all riches.

I will meditate on thy precepts,

And have respect unto thy ways.

I will delight myself in thy statutes:

I will not forget thy word."

Many comments are suggested by these verses, but all of them seem to be of a very ordinary kind; and we shall allow these beautiful words to stand just as they are written.

COKE, "Verse 9Psalms 119:9. Wherewithal shall a young man— Or, Wherewith shall a young man

cleanse his way, that he may observe thy word? The original word זכה zakkah, rendered, cleanse, signifies to make clean, purify. See Psalms 73:13. 2 Samuel 11:4. But, on the whole, I consider our version as more elegant than the other given above, because it contains a fine and satisfactory answer to the question in the former clause. Have I hid, in the 11th verse, signifies, treasured up, like something of inestimable value: it may be read, Have I laid up within, &c.

CO�STABLE, "Verses 9-162. The cleansing power of God"s Word119:9-16

A person can cleanse his or her conduct by obeying the Word of God ( Psalm 119:9). The writer testified that he had internalized and delighted in God"s Word to maintain moral purity ( Psalm 119:10-14). He made it a practice to think about God"s revelation continually ( Psalm 119:15-16).

"The act of "hiding" God"s word is not to be limited to the memorization of individual texts or even whole passages but extends to a holistic living in devotion to the Lord (cf. Deuteronomy 6:4-9; Deuteronomy 30:14; Jeremiah 31:33)." [�ote: Ibid, p740.]

"Clearly this psalm probes beyond the simplistic formulation of Psalm 1. A life of full obedience is not a conclusion of faith. It is a beginning point and an access to a life filled with many-sided communion with God." [�ote: Brueggemann, p41.]

The word "path" (Heb. "orah) is a synonym for "way." It occurs five times in this psalm ( Psalm 119:9; Psalm 119:15; Psalm 119:101; Psalm 119:104; Psalm 119:128).

Another important synonym for God"s law is "word" (Heb. dabar) that I have found23times ( Psalm 119:9; Psalm 119:16-17; Psalm 119:25; Psalm 119:28; Psalm 119:42-43; Psalm 119:49; Psalm 119:57; Psalm 119:65; Psalm 119:74; Psalm 119:81; Psalm 119:89; Psalm 119:101; Psalm 119:105; Psalm 119:107; Psalm 119:114; Psalm 119:130; Psalm 119:139; Psalm 119:147; Psalm 119:160-161; Psalm 119:169). It is a general term for God"s revelation that proceeds from His mouth.

A poetical synonym for "word" is "saying" (Heb. "imrah) that the translators have sometimes rendered "promise." It occurs19 times ( Psalm 119:11; Psalm 119:38; Psalm 119:41; Psalm 119:50; Psalm 119:58; Psalm 119:67; Psalm 119:76; Psalm 119:82; Psalm 119:103; Psalm 119:116; Psalm 119:123; Psalm 119:133; Psalm 119:140; Psalm 119:148; Psalm 119:154; Psalm 119:158; Psalm 119:162; Psalm 119:170; Psalm 119:172).

Other responses to God"s Word that the writer mentioned and that occur first in this section are "rejoicing" ( Psalm 119:14; Psalm 119:74; Psalm 119:162), "meditating" ( Psalm 119:15; Psalm 119:23; Psalm 119:27; Psalm 119:48; Psalm 119:78; Psalm 119:97; Psalm 119:99; Psalm 119:148), and "delighting" ( Psalm 119:16; Psalm 119:24; Psalm 119:35; Psalm 119:47; Psalm 119:70; Psalm 119:77; Psalm 119:92; Psalm 119:143; Psalm 119:174).

ELLICOTT, "(9) Wherewithal.—There can be little question that the right rendering of this verse is By what means can a young man purify his way, so as to keep it according to Thy word? but from Joshua 6:18 we might render keep himself. The English rendering, which follows the LXX. and Vulg. is, of course, possible, but the other is more natural and more in accordance with the general drift of the psalm. The answer is supposed, or rather left to be inferred, from the whole tenor of the psalm, which is that men, and especially-young men, whose passions and temptations are strong in proportion to their inexperience, can do nothing of themselves, but are dependent on the grace of God. The omission of a direct answer rather strengthens than impairs the impression on the reader.

We must not, from the mention of youth, conclude that this psalm was written in that period of life. Perhaps, on the contrary, it is one who, like Browning’s Rabbi ben Ezra, while seeking how best to spend old age, looks back on youth, not with remonstrance at its follies, but with the satisfaction that even then he aimed at the best he knew/

SIMEO�, "GOD’S WORD THE MEA�S OF SA�CTIFICATIO�

Psalms 119:9. Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word.

THERE is much despondency in the human mind, especially in reference to the great work of sanctification. There are many who wish to become holy; but they know not how: they would mortify sin; but they cannot: they would serve God in newness of life; but to attempt it, appears to them a hopeless task. The people of the world, if exhorted to give themselves up to God, do not hesitate to affirm that, in the existing state of things, it is impossible: and many who have begun to do this in their own strength, and found its insufficiency for so great a work, have given up in despair, and returned to their former state of carelessness and indifference. But, whilst we acknowledge the impossibility of serving God aright by any strength of our own, we must deny that it is altogether impracticable to fulfil his will. On the contrary, if any man ask, “Wherewithal shall a young man cleanse his way?” we are prepared to answer, that it may be done, “by taking heed thereto, according to God’s word.”

We have here,

I. A difficulty proposed—

“How shall a young man cleanse his way?”

If this question were asked in reference only to outward defilements, it would not be without its difficulties—

[Consider to what temptations a young man is exposed. Those which arise from

within, are exceeding great — — — And they are continually strengthened by those occurring from without. Every thing he sees around him has a tendency to foster and to gratify some bad passion; whilst the examples on every side countenance and encourage the indulgence of it. To render evil the less formidable, every one agrees to strip it of its proper names, and to affix to it some gentle appellation that shall conceal its odiousness, and cast a veil over its deformity. �ay, as if it were not sufficient to cloke its malignity, many become its panders and its advocates, and endeavour to laugh out of the world all that squeamishness that betrays a fear of evil, and an aversion to the commission of it. Is it any wonder if young men, so circumstanced, fall into sin? or is it easy for them to keep their garments clean in such an ensnaring and polluting world as this? — — —]

But if the question be asked in reference to the sanctity which God requires, the difficulty will appear great indeed—

[It is not a Pharisaic righteousness, a cleansing of the outside of the cup and platter, that God requires, but real holiness, both of heart and life. We must seek to be “cleansed from secret faults,” as well as from those which are more open; and never account our end fully accomplished, till we are “pure as the Lord Jesus Christ is pure,” and “perfect as our Father which is in heaven is perfect.” But how shall a young man so cleanse his way? How shall he “mortify the whole body of sin,” keeping in subjection so many unruly appetites, correcting so many unhallowed dispositions, and putting forth into constant exercise so many heavenly graces as are comprehended in real piety? Indeed, we may ask, How shall young persons of either sex so walk before God? In respect of outward decorum, females, from the restraints of education, have a great advantage: perhaps, in reference to vital godliness also, they may be considered as more favoured than the other sex, because they have more opportunity for serious reflection. But real piety is uncongenial with our fallen nature; and to attain it is no easy task to any, of either sex, or of whatever age or quality or condition. The very names by which the divine life is described in Scripture sufficiently shew that it is neither attained nor exercised without great difficulty. A “race,” a “wrestling for the mastery,” a “warring of a good warfare,” all require much exertion; and not for a moment only, but till the victory is accomplished. It must be confessed, therefore, that a young man’s course is very difficult; that “strait is the gate, and narrow is the way,” in which he has to walk; and that if ever he gain “the kingdom of heaven, he must take it by violence.”]

Happy is it for us, however, that we have, on divine authority,

II. The difficulty solved—

To the question asked, “How shall he cleanse his way?” the answer is given, even “by taking heed thereto according to thy word.” The Holy Scriptures afford, to every human being,

1. A sure directory—

[There may doubtless be particular cases, even to our dying hour, in which it may be difficult to discover the precise line of duty. But, for the most part, the way of righteousness is clearly defined; and it is our own blindness only that makes it appear intricate or doubtful. There is no corruption of the heart which is not there condemned, nor any holy affection which is not there delineated. There every thing is described in its proper colours: piety is exalted as the perfection of our nature; and sin is declared to be “an abomination in the sight of God.” The example of our blessed Lord also is there portrayed with the utmost exactness; so that, whatever doubt might obscure a precept, the true light is reflected on it, and a perfect standard is exhibited before us. It cannot be through. ignorance, therefore, that any shall err, if only they will make use of the light afforded them in God’s blessed word.]

2. Sufficient encouragement—

[There is not a precept in the whole inspired volume which is not made also the subject of a promise. God has engaged to “give us a new heart, and to renew within us a right spirit, and to cleanse us from our filthiness and from all our idols:” so that, however inveterate any lust may be, here is provision against it; and however arduous any duty be, here is sufficient strength promised for the: performance of it. How effectual the word is, when duly improved, may be seen in the general description given of it by the Psalmist: “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. Moreover, by them is thy servant warned; and in keeping of them there is great reward [�ote: Psalms 19:7-11.],” Here, whether in respect of direction or efficacy, its sufficiency for our necessities is fully declared. But yet more satisfactory is the declaration of St. Peter, when he affirms, that by “the exceeding great and precious promises of Scripture we may be made partakers of the divine nature, and be enabled to escape the corruption that is in the world through lust [�ote: 2 Peter 1:4.].” By the word, therefore, we may cleanse our way; not externally only, but really, truly, spiritually, and to the full extent of our necessities: so that the difficulty in our text is completely solved; and to the inquiry there made, we are prepared to answer, “Having these promises, dearly Beloved, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God [�ote: 2 Corinthians 7:1.].”]

Address—

1. Let the Scriptures of Truth be studied by you—

[Do not form your standard by the opinions of men, or labour to cleanse your way by superstitious observances that have been devised by man; but look to the word of God as the proper rule of your conduct, and seek for holiness in the way that is there prescribed. Be careless in your way, and your ruin will ensue [�ote: Ecclesiastes 11:9.] — — — But let the word of Christ dwell in you richly “in all

wisdom;” and you shall find it the power of God to the salvation of your souls.]

2. Devote to piety your early youth—

[“Remember your Creator in the days of your youth,” says Solomon. You must not stay till you are advanced in life before you “cleanse your way,” but engage in that work while yet you are “young.” In the appointment of the sacrifices which were offered under the Law, the lambs were to be but a year old: and in the first-fruits presented unto God for a meat-offering, special care was to be taken that “green ears” should be offered, “beaten out indeed of full ears,” but still green, and needing to be “dried with fire” before they could be ground to flour [�ote: Leviticus 2:14-16.]. Does not this shew what use is to be made of our early youth? Methinks, it speaks powerfully: and I pray God that this day the greenest ears amongst you may be consecrated to the Lord, and receive from him some blessed tokens of his favourable acceptance. Let the youngest, who are as new-born babes, desire the sincere milk of the word; and they shall grow thereby [�ote: 1 Peter 2:2.]:” and let the “young men have the word of God abiding in them; and they shall overcome the wicked one [�ote: 1 John 2:14.].”]

3. Live in the daily habit of self-examination—

[Inward and unperceived uncleanness will come upon you, if you be not always on your guard. A mariner may be drawn from his course by currents, as well as driven by winds: and therefore from day to day, he consults his compass and his chart, to see whether there have been any deviation from his destined path. The same precautions must be used by you. You must not only “examine yourselves, whether ye be in the faith,” but what progress you are making in the faith. Do this, beloved, daily, and with all diligence; so shall ye “be blameless und harmless, the sons of God, in the midst of a crooked and perverse nation, shining among them as lights in the world, and holding forth in your walk and conversation the word of life [�ote: Philippians 2:15-16.]:” and be assured, that in so ordering your conversation aright, “you shall at last behold the salvation of God.”]

LA�GE, "Beth. Psalm 119:9. In Psalm 119:9 b, the answer given, in the gerund, to the question in Psalm 119:9 a, has a form which is not quite suitable (Olshausen). After שמר may be supplied according to the analogy of the Psalm: it, that Isaiah, the way, or the law (Aben Ezra, J. H. Mich, Rosenmüller, Hupfeld, Hitzig). The reflexive construction (Luther, De Wette, Hengst, Del.) is likewise admissible, Joshua 6:18. The cleansing of the way ( Psalm 73:13; Proverbs 20:9) alludes to the defilement of sin. [Alexander differs from all these critics. He considers the construction of the infin. as a gerund to be too rare and doubtful to be assumed without necessity, and renders the second member: “(so) as to keep it according to thy word.” He says, “It is much more simple and agreeable to usage, to regard the whole as one interrogative, and the second clause as supplementary to the first. The answer is suppressed, or rather, left to be inferred from the whole tenor of the Psalm, which Isaiah, that men, and especially young men, whose passions and temptations are strong in proportion to their inexperience, can do nothing of

themselves, but are dependent on the grace of God. The omission of an answer, which is thus suggested by the whole Psalm, rather strengthens than impairs the impression on the reader.”[F�1]—J. F. M.]

Psalm 119:14. The Law is equalled in value to all possible riches; that Isaiah, to all blessings that can be conceived, and that are most highly prized by men. The rendering should not be: as it were more than all riches (Olsh.), but: as above all riches (comp. Psalm 119:162).

Gimel. Psalm 119:17-18. In Psalm 119:17, according to the accentuation, אחיהbelongs to the first member, and indicates the end for which the divine bounties are entreated: “that I may live.” Attached to the second member, with the translation: if I live, I will keep (held to be possible by Hupfeld), the vow of obedience, prompted by the divine gift of life, would be uttered. Or, if we adopt the construction: may I live and keep (Hitzig), both of these ends are distinguished in one supplication, as simultaneous objects of entreaty. [According to the accents, the best translation is: Grant to thy servant (that) I may live, and I will keep thy word. So most translators. Alexander remarks that there may be an allusion to the way in which the Law connects life and obedience, and refers to Leviticus 18:5; Deuteronomy 6:24. Hengstenberg, in accordance with his hypothesis given above, holds that it is the preservation of the national existence that is meant.—J. F. M.] The wondrous things in Psalm 119:18 are not events in which the direction given by God is shown unexpectedly to have been right (Hitzig), but truths disclosed to faith, and revelations concerning God, lying in the law beneath the veil of the letter, and perplexing to the common understanding, to the knowledge of which the removal of the veil suspended over the eyes by nature is also necessary.

Psalm 119:19 ff. On earth we are only lodging as strangers, and, as it were, in a foreign land ( 1 Chronicles 29:15; Psalm 39:13). �or do we know beforehand what is established there as right and law. This we would faint discover; for the anger of God, which does not concern itself about our ignorance, dwells there too (Hitzig). Therefore we do not need speedy compassion on account of the fleetness of life (Hupfeld); we need instruction (De Wette) in our helplessness (Luther, Hengst, Del.) [Luther explains: “I have no inheritance but thy word; therefore forsake me not.”—J. F. M.]—In Psalm 119:22גל is not instead of נל, from גלל to roll off, Joshua 5:9 (Isaaki, Ros, De Wette, Hengst.), but it is from נלח, to uncover, draw away the covering (Geier, J. H. Mich.), here that of contempt, [which is regarded as if it were a garment or cloak.—J. F. M.]

MACLARE�, "A CLEA�SED WAYPsalms 119:9.There are many questions about the future with which it is natural for you young people to occupy yourselves; but I am afraid that the most of you ask more anxiously ‘How shall I make my way?’ than ‘How shall I cleanse it?’ It is needful carefully to ponder the questions: ‘How shall I get on in the world-be happy,

fortunate?’ and the like, and I suppose that that is the consideration which presses with special force upon a great many of you. �ow I want you to think of another question: ‘How shall I cleanse my way?’ For purity is the best thing; and to be good is a wiser as well as a nobler object of ambition than any other. So my object is just to try and urge upon my dear young friends before me the serious consideration for a while of this grave question of my text, and the answers which are given to it.

If I can get you once to be smitten with a passion for purity, all but everything is gained. But I shall not be content if even that is the issue of my pleading with you now, for I want to have you all Christians. And that is why I have asked you to listen to what I have to say to you on this occasion.I. So, first, we have here the great practical problem for life: ‘Wherewithal shall a young man cleanse his way?’ Or, in other words, ‘How may I live a pure and a noble life?’ It is a question, of course, for everybody: it is the question for everybody, but it is more especially one for you young people. And I wish to urge it upon you for two or three reasons, which I very briefly specify.First, I desire to press upon you this question, because, as I have said, you are under special temptations not to ask it. There are so many other points in your future unresolved, that you are only too apt to put aside the consideration of this one in favour of those which seem to be of more pressing and immediate importance. And you have the other temptation, common to us all, but especially attending you as young people, of living without any plan of life at all. The sin and the misery of half the world are that they live from hand to mouth, knowing why they do each single action at the moment, but never looking a dozen inches beyond their noses to see where all the actions taken together tend; and so being just like weathercocks, whirled round by every wind of temptation that comes to them. If they are good or pure they are so by accident, by impulse, or because they have never been tempted. They have no definite plan or theory of life which they could put into words if anybody asked them on what principles, and for what end, and towards what objects they were living. And as everybody is tempted into such an unreflecting way of life, so you especially are tempted to it, because at your age judgment and experience are not so strong as inclination and passion; and everything has got the fresh gloss of novelty upon it, and it seems to be sometimes sufficient delight to live and get hold of the new joys that are flooding in upon you. And therefore I want you to stop and for a moment think whether you have any plan of life that bears being put into words, whether you can tell God and your own consciences what you are living for.And I urge this question upon you for another reason-because it is worth while for you to ask it. For you have still the prerogative that some of us have lost, of determining the shape that your life’s course is to take. The path that you are going to tread lies all unmarked out across the plain of life. You may be pretty nearly what you like. Life is before you, with great blessed possibilities; it is behind some of us. All the long years which you may probably have are all plastic in your hands yet; they are moulded into a rigid shape for men like me. We have made our beds, and we must lie on them. You have your life in your own hands; therefore, I beseech you, while you have not to ask this question with the bitter meaning with which old men that have made their paths, and made them filthy, have to ask it-’How shall an

old man cleanse his way, and get rid of the filth?’-consider how you may secure that your way in the untrodden future shall be clean, and do not rest till you get an answer.And I press it upon you for another reason, because you have special temptations to make your ways unclean. It is a fearful ordeal that every young man and woman has to face, as he or she steps across the dividing boundary between childhood and youth, when parental authority is weakened, and the leading-strings are loosened, and the young swimmer is as it were cut away from the buoys, and has to battle with the waves alone. There are hundreds of young men in Manchester, there are many of them here now, who have come up into this great city from quiet country homes where they were shielded by the safeguards of a father’s and a mother’s love and care, and have been flung into this place, with its every street swarming with temptation, and companions on the benches of the university, at the desks, in the warehouses, and the workshops, leading them away into evil and teaching them the devil’s alphabet-young men with their evenings vacant and with no home. Am I speaking to any such standing in slippery places? Oh, my young friend! there is nothing in all these temptations, the fascinations of which you are beginning to find out, there is nothing in them all worth soiling your fingers for; there is nothing in them all that will pay you for the loss of your innocence. There is nothing in them all except a fair outside with poison at the core. You see the ‘primrose path’; you do not see, to use Shakespeare’s solemn words, ‘the everlasting burnings’ to which it leads. And so I plead with you all, young men and women, to lay this question to heart; and I beseech you to credit me when I say to you that you have not yet touched the gravest and the most pressing problem of life unless you have asked yourselves in a serious mood of deep reflection, ‘Wherewithal shall I cleanse my way?’II. So much for the first point to which I ask your attention. �ow, secondly, look at this answer, which tells us that we can only make our way clean on condition of constant watchfulness. ‘By taking heed thereto.’That seems a very plain, simple, common-sense answer. The best made road wants looking after if it is to be kept in repair. What would become of a railway that had no surfacemen and platelayers going along the line and noticing whether anything was amiss? I remember once seeing a bit of an old Roman road; the lava blocks were there, but for want of care, here a young sapling had grown up between two of them and had driven them apart; there they were split by the frost, here was a great ugly gap full of mud; and the whole thing ended in a jungle. How shall a man keep his road in repair? ‘By taking heed thereto.’ Things that are left to go anyhow in this world have a strange knack of going one how. You do not need anything else than negligence to ensure that things will come to grief.And so, at first sight, my text simply seems to preach the plain truth: if you want to keep your road right, look after it. But if you look at your Bibles, you will see that the word ‘thereto’ is a supplement, and that all that the Psalmist really says is ‘by taking heed.’ And perhaps it is to himself rather than to his ‘way’ that a man is exhorted to ‘take heed.’ ‘Take heed to thyself’ is the only condition of a pure and noble life.That such a condition is necessary, will appear very plain from two considerations. First, it is clear that there must be constant watchfulness, if we consider what sort of a world this is that we have got into And it is also plain, if we consider what sort of

creatures we are that have got into it.First, it is plain if we consider what sort of a world this is that we have got into. It is a world a great deal fuller of inducements to do wrong than of inducements to do right; a world in which there are a great many bad things that have a deceptive appearance of pleasure; a great many circumstances in which it seems far easier to follow the worse than to follow the better course. And so, unless a man has learned the great art of saying ‘�o!’ ‘So did not I because of the fear of the Lord’; he will come to rack and ruin without a doubt. There are more things round about you that will tempt you downwards than will draw you upwards, and your only security is constant watchfulness. As George Herbert says:-‘Who keeps no guard upon himself is slack,And rots to nothing at the next great thaw.’And that is what will happen to you, as sure as you are living, in spite of all your good resolutions, unless you back up those resolutions with perpetual jealous watchfulness over yourselves. ‘Keep thy heart with all diligence.’And the same lesson is pealed out to us if we consider what sort of creatures we are that have got into this world all full of wickedness. We are creatures evidently made for self-government. Our whole nature is like a monarchy. There are things in each of us that are never meant to rule, but to be kept well down under control, such as strong passions, desires rooted in the flesh which are not meant to get the mastery of a man, and there are parts of our nature which are as obviously intended to be supreme and sovereign: the reason, the conscience, the will.There is a deal of pestilent talk which one sometimes hears, amongst young men especially, about ‘following nature.’ Yes! I say, ‘Follow nature!’ and nature says, ‘Let the man govern the animal!’ and ‘Do not set beggars on horseback,’ nor allow your passions to guide you, but keep a tight hand on them, suppress them, scourge them, rule them by your reason, by your conscience, and by your will.Suppose a man were to say about a steamship, ‘The structure of this vessel shows that it is meant that we should get a roaring fire up in the furnaces, and set the engines going at full speed, and let her go as she will.’ Would he not have left out of account that there was a steering apparatus, which was as plainly meant to guide as are the engines to drive? What are the rudder and the wheel for?-do they not imply a pilot? and is not the make of our souls as plainly suggestive of subordination and control? Doth not nature itself teach you that you do not follow, but outrage, nature, when you let your passions rule, and that you only then follow nature when you bow the whole man under the dominion of the conscience, and when conscience stands waiting for the voice of God?‘Unless above himself he can erectHimself, how mean a thing is man!’You are called upon by the very world that you have come into, and by the very sort of person that you yourself are, to exercise that perpetual watchfulness which is the only condition of cleansing your way. There must be a strong guard on the frontier, which shall examine all the thoughts and purposes and desires that would pass out, and all the temptations and seductions that would pass in; and take care that none shall pass which cannot bring the King’s warrant, ‘Keep thy heart with diligence.’ ‘Wherewithal shall a young man cleanse his way? By taking heed thereto.’III. This constant watchfulness, to be of any use, must be regulated by God’s Word.

‘Taking heed thereto, according to Thy word.’The guard on the frontier who is to keep the path must have instructions from headquarters, and not choose and decide according to their own phantasy, but according to the King’s orders. Or to use another metaphor, it is no use having a guard unless the guard has a lantern, and the lantern and light is the Word of God.That brings me to say, and only in a word or two, how inadequate for the task of regulating our own lives our own watchfulness is. Conscience is the captain of the guard, and there is only one judgment in which conscience is always and infallibly right, and that is when it says, ‘It is right to do right; and it is wrong to do wrong.’ But when you begin to ask conscience, ‘And, pray, what is right and what is wrong?’ it is by no means invariably to be trusted; for you can educate conscience up or down to almost anything; and you can warp conscience, and you can bribe conscience, and you can stifle conscience. And so it is not enough that we should exercise the most watchful care over our course, and decide upon the right and the wrong of it by our own judgments; we may be fearfully wrong notwithstanding it all. It is not enough for a man to have a good watch in his pocket unless now and then he can get Greenwich time by which he can set it, and unless that has been secured by taking an observation of the sun. And so you cannot trust to anything in yourselves for the guidance of your own way or for the determination of your duty, but you must look to that higher Wisdom that has condescended to speak to us, and give us in this Book the revelation of its will. Men rebel against the moral law of the Bible, and speak of it as if it were a restraint and a sharp taskmaster. Ah, no! It is one of the greatest tokens of God’s infinite love to us that He has not left us to grope our way amidst the illusions of our own judgments, and the questionable shapes of human conceptions of right and wrong, but that He has declared to us His own character for the standard of all perfection, and given us in the human life of the Son of His love the all-sufficient pattern for every life.So I need not dwell at any length upon the thought that in that word of God, in its whole sweep, and eminently and especially in Christ, who is the Incarnate Word, we have an all-sufficient Guide. A guide of conduct must be plain-and whatever doubts and difficulties there may be about the doctrines of Christianity there is none about its morality. A guide of conduct must be decisive-and there is no faltering in the utterance of the Book as to right and wrong. A guide of conduct must be capable of application to the wide diversities of character, age, circumstance-and the morality of the �ew Testament especially, and of the Old in a measure, secures that, because it does not trouble itself about minute details, but deals with large principles. The morality of the Gospel, if I may so say, is a morality of centres, not of circumferences; of germinal principles, not of special prescriptions. A guide for morals must be far in advance of the followers, and it has taken generations and centuries to work into men’s consciences, and to work out in men’s practice, a portion of the morality of that Book. People tell us that Christianity is worn out. Ah! it will not be worn out until all its moral teaching has become part of the practice of the world, and that will not be for a year or two! The men that care least about Christian doctrines are foremost to admit that the Sermon on the Mount is the noblest code of morality that has ever been promulgated. If the world kept the commandments of the �ew Testament, the world would be in the Millennium; and all the sin and crime, and ninety-nine-hundredths of all the sorrow, of earth would

have vanished like an ugly dream. Here is the guide for you, and if you take it you will not err.My dear young friend! did you ever try to measure one day’s actions by the standard of this Book? Let me press upon you this: Cultivate the habit-the habit of bringing all that you do side by side with this light; as a scholar in some school of art will take his feeble copy, and hold it by the side of the masterpiece, and compare line for line, and tint for tint. Take your life, and put it by the side of the Great Life, and you will begin to find out how ‘according to Thy word’ is the only standard by which to set your lives.IV. And now I have one last thing to say. All this can only be done effectually if you are a Christian. My psalm does not go to the bottom; it goes as far as the measure of revelation granted to its author admitted; but if a person had no more to say than that, it would be a weary business. It is no use to tell a man, ‘Guard yourself, guard yourself,’ nor even to tell him, ‘Guard yourself according to God’s word,’ if God’s word is only a law.The fatal defect of all attempts at keeping my heart by my own watchfulness is that keeper and kept are one and the same, and so there may be mutiny in the garrison, and the very forces that ought to subdue the rebellion may have gone over to the rebels. You want a power outside of you to steady you. The only way to haul a boat up the rapids is to have some fixed point on the shore to which a man may fasten a rope and pull at that. You get that eternal guard and fixed point by which to hold in Jesus Christ, the dear Son of God’s love, who has died for you.You want another motive to be brought to bear upon your conduct, and upon your convictions and your will mightier than any that now influence them; and you get that if you will yield yourself to the love that has come down from heaven to save you, and says to you, ‘If you love Me, keep My commandments.’ You want for keeping yourself and cleansing your way reinforcements to your own inward vigour, and you will get these if you will trust to Jesus Christ, who will breathe into you the Spirit of His own life, which will make you ‘free from the law of sin and death.’You want, if your path is to be cleansed-the youngest of you, the most tenderly nurtured, the purest, the most innocent wants-forgiveness for a past path, which is in some measure stained and foul, as well as strength for the future, to deliver you from the dreadful influence of the habit of evil. And you get all these, dear friends! in the blood of Jesus Christ that cleanses from all sin.So, standing as you do in the place where two ways meet, and with your choice yet in your power, I beseech you, turn away from the broad, easy road that slopes pleasantly downwards, and choose the narrow, steep path that climbs. Better rocks than mud, better the painful life of self-restraint and self-denial than the life of pleasing self.Oh! choose the better portion, choose Christ for your Leader, your Law, your Lord! Trust yourselves to that great sacrifice which He made on the Cross, that all the past for you may be cleansed, and the future may be swept clear; and, so trusting, be sure He will be with you, to keep you and to guide you into the path which His own hand has raised above the filth of the world; the path of holiness, along which you may walk with feet and garments unstained till you come to Zion, ‘with songs and everlasting joy upon your heads,’ and bless Him there for all the way by which He led you home.

BI, "Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word. .

How a young man may cleanse his way

I. This is the great practical problem for life. It is more especially the question for young people.

1. You are under special temptations not to ask it. There are so many other points in your future unresolved that you are only too apt to put aside the consideration of this one in favour of those which seem to be of more immediate importance. And you have the other temptation, common to us all, of living without any plan of life at all. At your age, judgment and experience are not so strong as inclination and passion; and everything has got the fresh gloss of novelty upon it, and it seems to be sometimes sufficient delight to live and get hold of the new joys that are flooding in upon you.

2. It is worth while for you to ask it. For you have got the prerogative that some of us have lost, of determining the shape that your life’s course is to take.

3. You have special temptations to make your ways unclean.

II. We can only make our way clean on condition of constant watchfulness. “Take heed to thyself” is the only condition of a pure and noble life. That such a condition is necessary will appear very plain from two considerations. First, it is clear that there must be constant watchfulness, if we consider what sort of a world this is that we have got into. And it is also plain if we consider what sort of creatures we are that have got into it. We are creatures evidently made for self-government. Our whole nature is like a monarchy. There are things in each of us that are never meant to rule, but to be kept well down under control, such as strong passions, desires rooted in the flesh which are not meant to get the mastery of a man. And there are parts of our nature which are as obviously intended to be supreme and sovereign; the reason, the conscience, the will.

III. This constant watchfulness, to be of any use, must be regulated by God’s Word. The guard on the frontier who is to keep the path must have instructions from head-quarters, and not choose add decide according to his own phantasy, but according to the King’s orders. Or, to use another metaphor, it is no use having a guard unless the guard has a lantern. In the Word of God, in its whole sweep, and eminently and especially in Christ, who is the Incarnate Word, we have an all-sufficient Guido. A guide of conduct must be plain—and whatever doubts and difficulties there may be about the doctrines of Christianity, there are none about its morality. A guide of conduct must be decisive—and there is no faltering in the utterance of the Book as to right and wrong. A guide of conduct must be capable of application to the wide diversities of character, age, circumstance—and the morality of the New Testament especially, and of the Old in a measure, secures that, because it does not trouble itself about minute details, but deals with large principles. A guide for morals must be far in advance of the followers, and it has taken generations and centuries to work into men’s consciences, and to work out in men’s practice, a portion of the morality of that Book. If the world kept the commandments of the New Testament, the world would be in the millennium; and all the sin and crime, and ninety-nine hundredths of all the sorrow of earth would have vanished like an ugly dream. Here is the guide for you, and if you take it you will not err.

IV. All this can only be done effectually if you are a Christian. My psalm goes as far as the measure of revelation granted to its author admitted; but if a person had no more to

say than that, it would be a weary business. It is no use to tell a man, “Guard yourself; guard yourself.” Nor even to tell him, “Guard yourself according to God’s Word,” if God’s Word is only a law. The fatal defect of all attempts at keeping my heart by my own watchfulness is that keeper and kept are one and the same. And so there may be mutiny in the garrison, and the very forces that ought to subdue the rebellion may have gone over to the rebels. You want a power outside of you to steady you The only way to haul a boat up the rapids is to have some fixed point on the shore to which a man may fasten a rope and pull at that. You get that eternal guard and fixed point on which to hold in Jesus Christ, the dear Son of His love, who has died for you. (A. Maclaren, D. D.)

On cleansing our ways

The picture in his mind was of this sort. There stood before him a young man who had not long set out on the journey of life; and who yet, to his own deep surprise and disgust, found many shins of travel already upon him. He had not meant to go wrong; as yet, perhaps, he was not gone very far wrong. And yet where did all this filth come from? And how is it to be got rid of? How is he to make his way clean, and keep it clean?

I. If we are to make our life pure, noble, satisfying, we are to take heed to it: We are to think about it, and to force ourselves to walk according to our best thoughts and aims. Carlyle sums up the whole teaching of Goethe in the brief citation, “Think of living.” Many never look forward and think of their life as a whole, and of how they may make the best of it. God has put this great and solemn gift of life into their hands: yet they never really think of it as His gift, nor ask themselves what they mean to do with it, what they have done with it, or how they may so use it as to show that they are not unworthy to be trusted with it. Nay, more; many of them do not even think of it bit by bit, day by day, step by step. So far from considering what they can make of their life as a whole, how they may make it pure and fair and bright; they do not so much as ask, “What shall I do with my life to-day, so as to make it as clean, as fair, as useful as I can?” Is it any wonder that they often wander round and round without making any real advance; and sink, again and again, into the very sloughs from which, again and again, they have been drawn out; or fall, again and again, into the very traps from which they have been set free? But to think is not enough. We want a high and true standard to which to refer, by which we may measure and direct our thoughts.

II. And this standard the psalmist gives us when he tells us to take heed to our ways according to the Word of God. It bids you remember that you have a soul as well as a body; that moral virtues and graces are still more valuable than mental gains and shining parts; that there is a world above and beyond this present world, a life above and beyond this mortal life; and it warns you to provide for that as well as for this. It asks you to believe that God is more than man, the soul more than the body, virtue better than pleasure, goodness better than gain, and the life to come more and better than the life which now is. It demands that when the claims of God clash with those of man, as they sometimes will, or the claims of the soul clash with those of the body, or the claims of virtue and goodness with those of gain and pleasure, or the claims of eternity with those of time, that you sacrifice the lower claims to the higher, that you sacrifice passing and inferior interests to interests which are noble and enduring. (S. Cox, D. D.)

Moral culture of young men

I. Young men require cleansing. Somehow or other, from the very commencement of moral agency, impure thoughts enter the mind, and impure emotions are awakened. So that cleansing is required almost at the beginning, because spiritual uncleanness is

(1) Inimical to peace of conscience.

(2) A hindrance to true soul growth.

(3) An obstruction to Divine fellowship.

II. Moral cleansing requires circumspection in life. “By taking heed thereto.” If you tread the path of vanity, avarice, sensuality, selfishness, you will go down deeper and deeper in moral filth. If you tread the path of virtue as trod by Jesus of Nazareth, you must take heed that you tread that path constantly and not turn to the right hand or to the left. “Take heed.” There are many on all hands who will try to turn you from the path.

III. Circumspection of life should be guided by the Divine Word. “Thy Word,” that contains the map; Thy Word, there burns the lamp; Thy Word, there dwells the inspiration. (Homilist.)

Young manhood: its peril and its rescue

I. Its peril. One thing that makes it hard for a young man to succeed in his manhood is the prevalence among us of influences that work distractingly and scatteringly. It takes time and a certain amount of leisure if a man is going to be at his best. We are torn hither and thither by multiplicity of interest.

2. Another disadvantage under which our young men are suffering is that they have so largely slipped their old anchorages. They have cut adrift from the past. Hereditary tastes, ideas and methods are ignored. The age to which a custom or doctrine has attained is taken as measure of its inherent absurdity. To be old-fashioned is, with them, to be silly.

3. Another tooth in the jaw of the Babylonian lion is the rum-shop and the wine-cup.

4. Still another incisor that pricks into and tears the life of our young manhood is the prevalence among us of so much that works personal impurity, in the shape of coarse literature, dirty pictures and houses of ill-repute.

5. Another obstacle that obstructs the efforts of our young men to maintain their manliness is the engrossing love of money.

II. The service of succour that we can render.

1. Prayer. Christ teaches us that He not only regards the prayer of faith when offered by those who need help, but that He regards the prayer of faith when offered in behalf of those who need help. Prayer generates work, and so makes us co-operate with God in bringing the answer to our own prayer.

2. Another thing we can do is to contribute in a material way to the work of the Young Men’s Christian Association that has the interests of our un-homed young men in particular charge.

3. But we must not relegate to organization the work and responsibility that devolves upon us in our character of individual Christians. (C. H. Parkhurst, D. D.)

The young man’s conduct

I. It requires moral cleansing.

1. There are several elements more or less impure in a young man’s life that must be cleansed:—

(1) Animalism. The senses are likely to control him.

(2) Illusion. His imagination creates fictitious joys and dignities.

(3) Vanity. The tendency of the young to overrate themselves is all but universal.

2. From these elements of impurity he must be cleansed. The animal must give way to the spiritual, the fictitious to the real, the vain to the sober and the humble.

II. Its moral cleansing requires personal circumspection. “By taking heed thereto according to Thy Word.” “Sanctify them through Thy truth: for Thy Word is truth,” said Christ. “Now ye are clean through the Word I spoke unto you.” By personal circumspection the Word must be applied

(1) For correction;

(2) for guidance. (Homilist.)

A young man’s way

I. The Bible makes a great deal in its teaching about the ways of men.

1. There is the way of the transgressor, which is hard; and the way of the fool, which is right in his own eyes; and the way of the slothful, which is a hedge of thorns; and the way of the wicked, which is as darkness. And there is the way of the righteous, which is plain, and which the Lord knows; and the way of the saint, which is preserved; and the way which is like the shining light, that shineth more and more unto the perfect day.

2. There is variety in the ways of individual men at different periods of their life. There is the peculiar bent and passion of the old man, the characteristic of the man in middle life, and, differing from these, the way of a young man.

II. What is meant by “cleansing the way.” It is something very deep and pure which is intended, or Job would never have said, “What is man that he should be clean?” It is something very practical and searching, or Isaiah would not have begun his prophecies with the call, “Wash you, make you clean,” etc. It is something intended to cover the whole area of life, or it never would have been made an ordinance in the old dispensation to have the vessels and persons clean that came into the presence of God; nor would Jesus in the new, in so solemn a way have washed the feet of His disciples to make them “every whit clean.” It is the cleanness which is part of God’s life which is intended. God is of purer eyes than to look upon sin. The fear of the Lord is clean, enduring for ever. It is the cleanness which is also the holiness of God—cleanness from sin, from evil, from guile, from insincerity; the very quality praised by the adoring angels when they cry, “Holy, Holy, Holy,” in the presence of God. The question, therefore, means, “Wherewithal shall a young man lead a holy life like the life of the Holy God? Wherewithal shall he make his way the way of a saint?”

III. The answer to this question is “By taking heed thereto according to God’s Word.” By taking God’s Word as the light, the guide, and the director of the way; by considering your steps in the light of that Word; by taking that Word as the chart, the pilot, and the propeller of your way. For the young soul who receives this Word and makes it his bosom companion, who accepts its light as the guide of his way, who follows the Lord whom it commends—life from that hour is changed. His heart is fixed on the strength of God. His career is along the lines of the life of God. He will be no more a straw tossed in the wind, a dead log swung hither and thither by the swirl in the river, a wave driven this way and that by the wind; but a life—a stream from the life of God—a life made wise by the indwelling of God’s truth in the mind, and by the constraint of His love in the heart. (A. Macleod, D. D.)

To young men

I. The character of the way spoken of.

1. Its moral aspect. The law cannot relax its claims; it is inexorable, and cries, “Pay me that thou owest.” it smiles on the obedient, and frowns on the disobedient. Hence, your every word, thought and deed should be subject to its authority.

2. Its social aspect. “Evil communications corrupt good manners” is a truth which receives daily corroboration. Hence, how important that young men should be very particular in forming connections, and that great care should also be observed in making companionships (Pro_1:10; 2Co_6:14; 2Co_6:17). Divine grace does not destroy our social nature; it sanctifies it, and directs our social instincts in a pure channel; so that whilst sinners are joining “hand in hand,” Christians may enjoy the “communion of saints.”

3. Its intellectual aspect. Mental culture is an important part of your duty. When Virgil was asked by a friend why he studied so much accuracy in the plan of his poems, the propriety of his characters, and the purity of his diction, he answered, “I write for eternity.” Let it be, my young friends, the daily language of your hearts and life, “I am living for eternity.”

4. Its spiritual aspect. Your soul in its origin, capacities, immortality, and the price paid for its redemption, has a claim on your attention and efforts to save it.

II. What is implied in the phrase, “Cleanse his way”?

1. That the young man must ponder his steps. Want of reflection and forethought is characteristic of youth.

2. That he must resist temptation. Wealth, pleasure, fashion, company, amusements, pernicious books, and sensual enjoyments surround you, and you are in danger of being unduly influenced by them.

3. That he improve by the use of his privileges.

4. That he prepare for eternity.

III. How is this to be done? All your proceedings are to be regulated by God’s Word. Its cautions and threatenings must serve to preserve you from sin and danger. Its precepts and doctrines must guide you in your journey through life: and its precious promises and bright examples must allure you to scenes of felicity and glory beyond the grave.

IV. Lessons. A young man’s “way” is—

1. Highly critical. Beset with snares, dangers, and enemies. Demanding constant watchfulness and prayer.

2. Deeply solemn. Leading to heaven or hell, eternal happiness or endless woe.

3. Personally responsible. The means of salvation within reach. (James White.)

To young men

I. The danger to which young men are exposed.

1. The depraved nature common to them as well as others.

2. The strength of their passions.

3. Their inexperience.

4. The incitements of wicked men.

5. The evil example of others.

6. Want of solid religious principles.

II. The Divinely-provided remedy, or preventive to pollution.

1. We must begin by seeking regenerating grace.

2. We must keep constant watch over our own hearts, or they will ensnare us.

3. We must pay strict attention to every part of our conduct.

4. We must seek assistance from the proper quarter. (W. Peddie, D. D.)

A young man cleansing his way

I. What is implied in the question. That for a young man to cleanse his way is—

1. A necessary thing.

2. A difficult thing.

3. A noble thing (verse 1). Such are beautiful in youth, and strong in their radiant manhood. They are the flower of the race. They are the hope of the Church. And the Lord Jesus, “beholding them, loves them.”

II. What is taught in the answer.

1. He must have a fixed purpose to “cleanse his way.” Determination is everything in religion, as in other matters. The young man who is firmly resolved to live a holy life will succeed in doing so, provided he lays hold of the grace of God, and uses the appointed means of sanctification.

2. He must take Holy Scripture as his guide. The Bible is the cleanest book in the world. Its ideals are the noblest. It is the purity of the Divine Word that has invested it with indestructible vitality. The morality of Scripture satisfies our moral being as the very perfection of the True, the Beautiful, and the Good; and Scripture shows us that fair ideal of purity embodied in an actual human life—the life of the Son of God in our nature. (C. Jerdan, LL. B.)

Religion the only safeguard of youth

The infidel, Thomas Paine, was one night haranguing a promiscuous company, gathered in the common room of the New York tavern where he had his lodgings, on the great harm done to the world by the Bible and the Christian religion. When he paused for breath, he was much astonished at the remark of a stranger, who said, “Mr. Paine, you have been in Scotland. You know there is not a more rigid set of people in the world than they are in their attachment to the Bible. When a young man loaves his father’s house, his mother in packing his chest always puts a Bible on the top of his clothes.” The infidel nodded acquiescence. “You have also been in Spain,” continued the stranger. “The people have no Bibles, and in that country you can hire a man for a dollar to murder his neighbour, who never gave him any offence.” Mr. Paine answered that this was so. “Then, see how the argument stands,” said the advocate for Christianity. “If the Bible were so bad a book as you represent it to be, those who use it would be the worst members of society; but the contrary is the fact. Our prisons, almshouses, and penitentiaries are filled with men and women whose ignorance or unbelief prevents them from reading the Bible.”

I. The young man who rules himself after God’s Word will walk in the ways of honesty. Make it a rule, young men, never to sacrifice integrity for broad.

II. The young man who rules himself after God’s Word will cultivate a spirit of reverence. The young man who rules himself after God’s Word will utter no profane oath; and when he comes into God’s holy temple, it will always be with uncovered head, as becomes the presence-chamber of the King of kings.

III. Another thing which will distinguish those who walk in obedience to God’s laws is that they will be found in the ways of sobriety. By one of the laws of ancient Greece, every offence committed by a drunken person received double punishment. Christian nations would do well to adopt it.

IV. The young man who rules himself after God’s Word will be found in the ways of purity. “Keep thyself pure” (1Ti_5:22).

V. The young man who rules himself after God’s Word will be religious. Youth is the stormy cape, within sight of which many a frail bark is lost; and God’s Word is the only chart which can guide one safely On his voyage. (J. N. Norton.)

The cleansing Word

I. The question.

1. Man’s ways need cleansing.

2. Youth is the most important time for this.

(1) The youngest person has contracted defilement and sin.

(2) The young may die.

(3) Youth is a time of the greatest danger.

(4) The young are forming those associations and habits which go on increasing

in strength, and give colour to all the actions of their future lives.

(5) In youth the hopes of your parents, and friends, and masters, look for some reward for the pains they took with you in early infancy.

II. The answer.

1. How does the Word of God provide for this cleansing of the way?

(1) By pointing out to the young man the evil of his way. The Bible tells him what God is, and what he is, and what evil is in him and in his way.

(2) By discovering an infallible remedy for the disorders of his nature. And that remedy is the salvation that is by Jesus Christ.

(3) By becoming a directory in all the paths of duty to which they may be called.

2. You must take heed to it. This implies—

(1) Care and thoughtfulness.

(2) Prayer. (D. Wilson, M. A.)

Take heed to thy way

I. The senses is which the Word of God is a cleanser of the way of life.

1. It purifies as a rule.

2. God’s Word is an instrument by which He cleanses the heart. So Jesus prayed—“Sanctify them through Thy truth: Thy Word is truth.” The Word that said, “Let there be light,” and in a moment changed the darkness and confusion of the aboriginal elements into the light, order, and beauty of creation, is the same Word which breathes the breath of spiritual life into the new creature in Christ Jesus.

II. The manner is which the Word of God is to be applied to cleanse the young man’s way. “By taking heed thereto.”

1. This implies an earnest study of the Word; frequent and unintermitred contemplation.

2. It also implies a care and watchfulness over our own hearts and ways.

III. The reasons which should appeal to youth to take heed to their way.

1. How reasonable it is in itself. Ought not God to have our first and best, who loved us first and gave us His best?

2. Temptation is never so strong and fiery as in the tropical clime of youth.

3. The fearful hindrances to the work of grace which increase and aggravate upon the postponement of repentance. (J. B. Owen, M. A.)

Clean ways

A way has a direction, and leads somewhither. A way is continuous, and if we are in it, we are advancing in it. A way differs in its direction from other ways, and diverges more and more from them the farther one travels upon it. There is hardly any error so perilous

as that of imagining that there can be isolated acts or states of mind. Every present has its closely affiliated future. Every deed, every reverie, every thought, is a cause. We are moving on in character, as in years. Let me beg you, then, to see whither you are going, whither your way leads. Start not in a direction which you are not willing to follow to the end. Take not your first step on any evil way, unless you are ready to encounter the dishonour, degradation, misery, and ruin which have visibly overtaken the advanced travellers on that way. Remember, our ways lead on through the death-shadow; and I know that there is but one way on which you are willing that death should overtake you,—but one way whose steps brighten under the shadow, and in which you can hope to walk with those whom you would crave as your companions in the life everlasting. “Wherewithal shall a young man ‘cleanse’ his way,” or, more literally, make his way clean? This is a metaphor which appeals vividly to our experience. What is there so disheartening as the necessity of treading muddy streets? We sedulously seek, if they are to be had, clean paths for our feet, and bewail ourselves when we cannot find them. We are ashamed, even though no other eye be upon us, if we are forced to prolong travel-stain or any squalid condition of person or attire. Can it be that there is one so imbruted that he feels not the travel-stain of sinful ways,—that there is not a close-clinging sense of impurity when the soul has debased itself by foul deeds, indulgences, or associations? Must there not be a self-loathing, a self-contempt, in those who are making themselves vile? “Wherewithal shall a young man cleanse his way? By taking heed thereto according to Thy Word.” What is the Word of God? An unerring and undying conscience, a sense of right and wrong, native in the soul of man, is God’s Word to you and me. There is never a question of duty, in which you do not know what you ought to do. There is never a sinful compliance to which you are tempted or urged, of whose moral character you have the slightest doubt. So long as you obey your conscience, you are taking heed to your way according to the Word of God. But this phrase has for us another meaning—another, yet the same. The Word of God—the very same word which speaks to us in con-science—has lived incarnate in the one sinless Son of Man, or rather, not has lived, but ever lives, in the heaven whither He has gone before us, and where His welcome awaits our following Him, in His Gospel, fresh as when the words of grace and truth fell from His lips, in the pure spirits trained in His nurture, in the examples of excellence that have transmitted His holiness in a line of living light all down the Christian ages, and in whom the Christ within has shone forth in radiant beauty. (A. P. Peabody, D. D.)

Taking heed to God’s Word

You are to “take heed.” Look at the pilot at the helm, when he is steering the vessel, in the storm, amidst the rocks: what is he doing? “Taking heed.” He is all eye, all sensibility, all intelligence, as to the position in which he stands. That is “taking heed.” Look at the sentinel, walking his weary round, when he knows that the enemy is at hand. Hearken to his footsteps; why, they seem to be but the echo of the man’s sensibility of alarm and of danger. He is “taking heed.” And you are to “take heed to your way.” What did God give you faculties for, but to be employed? You have the faculty for observation: employ it. You have the faculty for examination: employ it. You have the faculty for reflection: employ it. You have the power of “taking heed”: employ it. And recollect that no man can do this for you. It is to be done individually, vigilantly; you, as a man alive to your danger, are to enact the part of the pilot amidst the rocks. And doing this “according to God’s Word,” you shall not “labour in vain, nor spend your strength for nought.” You can discern between good and evil, you know what is offensive, and you know what is pleasing to God; you know what you must do to be saved; you know that yonder is a

scene of profligacy and vice, and that here is an opportunity for serving and worshipping God; you know that there is a literature which is saturated with all manner of ungodliness, and that here lies a Book which will lead you to “glory, honour, immortality, and eternal life.” “Take heed,” then; and “take heed,” “according to God’s Word.” When your vigilance is once excited, and your mind is all in action, and you leave your house of business, and are plied with all manner of fascinations, “take heed” what you are about; but be sure to “take heed” according to the requirements, the directions, the expostulations, the promises of God’s Word. To “take heed” according to the maxims of the world, or the suggestions of fashion, would only be to mock your misery, and accelerate your downfall; but “taking heed according to God’s Word,” that Word being hid away in your hearts, for constant and appropriate use, you will be able to say with a voice which he will be forced to listen to, “Get thee behind me, Satan,” and to “stand fast in the liberty wherewith Christ shall make you free.” But this requires attention, diligence, and personal effort. How will God’s Word enable you to take heed? You must get it into your memories, it must be associated with your recollections, it must be ready whenever you want it, your hearing of it having been mixed with faith; and when it has thus been lodged and assimilated there, it will be “the sword of the Spirit,” “the Word of God.” (W. Brock.)

A clean life

Some years ago, in most of the large railway stations of England, there was a picture which greatly amused me. It represented a little boy who had been washed, and stood half white and half black beside a bath. A certain kind of soap had been used in the boy’s ablutions, and the result was that, although he had not become white, he was half white and half black. “Like some people of my acquaintance,” I thought many a time; “not so dirty as they once were, but they are far from clean yet.” We ought to be clean every whit—that is, clean in all our thoughts, words, and especially in our conduct. Let us all aim at having a clean life. Almost the first thing that we discover when we begin to think about ourselves and the world in which we live is this need of cleansing. Sin has defiled everything, and its marks are upon our hearts. How can we remedy this? what can be done for us to remove the stain which seems fixed so fast in the fibres of our lives? What would you think of a negro who washed his face, and scrubbed it with all his might, in order to make it white? He could not make his skin fair like ours, even if he used all the soap in England, and all the washing powders, too; because the black lies underneath the skin, and it cannot be got at by rubbing. Once a year farmers wash their sheep so as to cleanse the wool, but then all the dirt is on the outside. That which defiles us, however, is inside us, and so it cannot be so easily got rid of. We must become clean within, and to do this for us is God’s good work. Mr. Moody tells us that one day he promised to take his little boy out for a drive. But the child played about in the dirt, and made himself quite unfit to be seen. “Let me come with you, father,” he pleaded. “No, Willie, you are not ready. I must take you in and wash you.” “Oh, papa! I’se ready.” “No, you are all over dirt.” “Mamma washed me; I’se clean.” Finding that he could not convince the child that he had contracted dirt since he had been washed, Mr. Moody lifted Willie up in his arms and showed him his face in a looking-glass. Says Mr. Moody, “The looking-glass stopped his mouth, but I did not wash his face with it!” Now, the Bible is a looking-glass, and intended to show us our need of cleansing; and if you will but prayerfully study it you will see your need of cleansing. George Herbert, while catechizing asked, after other questions about man’s misery, “Since man is so miserable, what is to be done?” and the answerer could not tell. He asked him again what he would do if he were in a ditch? This

familiar illustration made the answer so plain, that he was even ashamed of his ignorance; for he could not but say he would haste out of it as fast as he could. Then the minister asked whether he needed a helper, and who was that helper? And then we must be kept clean, and that every day. For one thing, we must avoid that which would defile us, and that we can do if we are careful. A gentleman, when he brought his son to London in order that he might apprentice him to an engineer, made up his mind to give him a few words of kindly counsel. He turned over in his mind how best to say what ought to be said, without getting any nearer the solution. But as they walked along the street,, they observed that the roadway was very muddy. The youth was about to cross in the mud, but his father stopped him. “Wait,” he said, “we will seek a clean crossing. Always seek a clean crossing in life.” After he had been left alone in town, the youth pondered these words, and dimly began to see their meaning. Seek a clean crossing in life; mind where you go, and keep out of the mud. There are some places that are known by almost every one to be evil—keep away from them; seek a clean crossing. There is another thing said in the text about the cleansing Word of God, and that is, we must frequently consult it. On board ship the captain consults his chart, and shapes his course by it. The Bible is our chart, a map of the roads through life along which we must tread in order to reach heaven. A chart kept wrapped up would be useless; look at it, study it, and then follow its guidance. At times we are perplexed as to what is the right and wise course for us to adopt. We are perplexed, and do not know whom to consult. Open your Bible, and you will probably find there some one in precisely the same circumstances. You will certainly find some text suitable for you, and will thus learn what to do. “The entrance of Thy Word giveth light,” says a psalm, and many people can testify that this witness is quite true. (N. Wiseman.)

Go by the directions

Go by the directions. I saw a picture once which has stuck to my memory for years and years. It was a picture of a dark, wild, stormy night, and a traveller was standing up in the stirrups of his horse at a parting of the way, trying to read the directions on the finger-post. How eagerly he was looking! I can see him yet holding the lighted match carefully in his hand lest the wind should blow it out before he had read the directions l It was a good thing for him that there were directions, and it is a good thing we have them, too. Where are our directions? They are—the Bible. That is God’s Word to us, telling us which road to take when we come to the parting of the way. Go by the directions Do what God says, and you will never go wrong. (J. R. Howatt.)

10 I seek you with all my heart; do not let me stray from your commands.

BAR�ES, "With my whole heart have I sought thee - See the notes at Psa_119:2. The psalmist in Psa_119:2 speaks of the “blessedness of those who seek the Lord with the whole heart;” in this verse he says that this blessedness was his. He could affirm that he had thus sought God. He had such a consciousness that this was the aim and purpose of his life that he could say so without hesitation. Every man who claims to be a religious man ought to be able to say this. Alas, how few can do it!

O let me not wander ... - Keep me in this steady purpose; this fixed design. This is the language of a heart where there is a consciousness of its weakness, and its liability to err, strong as may be its purpose to do right. Such an apprehension is one of the best means of security, for such an apprehension will lead a man to “pray,” and while a man prays he is safe.

CLARKE, "With my whole heart have I sought thee -

4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly.

5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.

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

GILL, "With my whole heart have I sought thee,.... Not himself, his own honour and applause, as formal worshippers and self-righteous persons do; but the Lord and his glory, his face, his presence, and communion with him, his grace, and fresh supplies of it, to help in time of need; his doctrine, as the Targum; and to know more of it, and of him, and of his mind and will; and this he did in the most sincere manner, with all his heart and soul. The character of the good man, in Psa_119:2; the psalmist applies to himself; see Isa_26:9; and uses it as an argument to obtain the following request:

O let me not wander from thy commandments; the way of them. Good men are apt to go astray, as David, Psa_119:176; their hearts, their affections, and their feet, wander from, the way of their duty: there are many things which lead them aside, and cause them to turn to the right hand or the left, at least solicit them to do so; as a corrupt nature, an evil heart, a body of sin and death, the snares of the world, and the temptations of Satan; and, what is worst of all, when God leaves them to themselves, withdraws the influences of his grace, and brings them into such circumstances as expose them to going astray, which the psalmist here deprecates; "suffer me not to wander", but uphold my goings in thy ways; preserve me by thy grace, and keep me by thy power; hold me by thy right hand, and guide and direct me. Or, "cause me not to wander" (q) &c. a like petition to those in Psa_141:3, Mat_6:13; with which last Kimchi compares these words.

HE�RY, "Here is, 1. David's experience of a good work God had wrought in him, which he takes the comfort of and pleads with God: “I have sought thee, sought to thee as my oracle, sought after thee as my happiness, sought thee as my God; for should not a people seek unto their God? If I have not yet found thee, I have sought thee, and thou never saidst, Seek in vain, nor wilt say so to me, for I have sought thee with my heart, with my whole heart, sought thee only, sought thee diligently.” 2. His prayer for the preservation of that work: “Thou that hast inclined me to seek thy precepts, never suffer me to wander from them.” The best are sensible of their aptness to wander; and the more we have found of the pleasure there is in keeping God's commandments the more afraid we shall be of wandering from them and the more earnest we shall be in prayer to God for his grace to prevent our wanderings.

JAMISO�, "We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.

BI, "With my whole heart have I sought Thee: O let me not wander from Thy commandments.

Man’s distinguishing capacity and fearful liability

I. Man’s distinguishing capacity. What is that? Power to wander from the Divine law. He can bound from his orbit, he has done so, is doing so. Sublimely awful power this, the power that makes us men and links us to moral government.

II. Man’s fearful liability. The possession of this power is a dignity of our natures, the wrong use of this power is our crime and our ruin, and to the wrong use, alas, we are all fearfully liable. If I wander from God’s commandment I wander from the right into the wrong, from light into darkness, from liberty to thraldom, from happiness to misery. (Homilist.)

The grandest pursuit and the greatest peril

I. The grandest pursuit of man.

1. The object of pursuit—God. Not merely His works, but Himself. Not a mere knowledge of Him, but the possession of Him. To obtain God as the Father of the soul is the grandest end of being.

2. The mode of pursuit. Unless it is done with the whole heart, the concentration of the soul, it is never done.

II. The greatest peril of man. To wander from God’s commandments is to wander from light into darkness, from order into confusion, from plenty into pauperism, from happiness into misery, from life into death. (Homilist.)

Keeping to the path

Old Humphrey has a good paper against wandering from the path of duty, suggested by a notice at the entrance of a park:—“Take notice. In walking through these grounds, you are requested to keep the foot-path.” Bunyan has supplied the same theme for solemn

warning, in the pilgrim straying into Bye-path meadow. (Bowes.)

CALVI�, "10.With my whole heart Conscious of the integrity of his heart, the prophet still implores the help of God, that he might not stumble by reason of his infirmity. He makes no boast of self-preparation, as if he had spontaneously begun to inquire after God, but in praising the grace which he had experienced, he at the same time aspires after steadfastness to persevere in walking in his ways. It is folly on the part of the Papists to seize upon this and similar passages, as if the saints, of their own free will, anticipated the grace of the Holy Spirit, and afterwards were favored with his aid. The prophet does not make a division between God and himself, but rather prays God to continue his work till it is completed, agreeably with what we are generally taught, to keep God mindful of his benefits until he accomplish them.

In the meantime, there is good cause for presenting our supplication to God, to stretch out his hand towards us when he sees our minds so settled, that we are solicitous of nothing so much as acting uprightly. And as he elevates us with confidence to ask the gift of perseverance, when he inspires our hearts with proper affection towards him, so also does he entreat us for the future not to sink into a careless and languid state like soldiers who have been discharged, but seek to be constantly directed by the spirit of wisdom, and to be sustained by the principles of fortitude and virtue. David here, from his own example, points out to us a rule, that by how much a man finds himself succored by God, by so much ought he to be induced the more carefully and earnestly to implore the continuance of his aid; for unless he restrain us, we will instantly wander and go astray. This sentiment is more explicitly stated in the original word תשגני, tashqeni, which is in the passive voice, and signifies, to be led astray (403) From the import of the term, I do not mean to establish the doctrine that God secretly incites us to commit sin, but only to let my readers know, that such is our liability to err, that we immediately relapse into sin the instant he leaves us to ourselves. This passage also admonishes us that the man who swerves but a little from God’s commandments is guilty of going astray.

SPURGEO�, "Ver. 10. With my whole heart have I sought thee. His heart had gone after God himself: he had not only desired to obey his laws, but to commune with his person. This is a right royal search and pursuit, and well may it be followed with the whole heart. The surest mode of cleansing the way of our life is to seek after God himself, and to endeavour to abide in fellowship with him. Up to the good hour in which he was speaking to his Lord, the Psalmist had been an eager seeker after the Lord, and if faint, he was still pursuing. Had he not sought the Lord he would never have been so anxious to cleanse his way.It is pleasant to see how the writer's heart turns distinctly and directly to God. He had been considering an important truth in the preceding verse, but here he so powerfully feels the presence of his God that he speaks to him, and prays to him as to one who is near. A true heart cannot long live without fellowship with God.His petition is founded on his life's purpose: he is seeking the Lord, and he prays the

Lord to prevent his going astray in or from his search. It is by obedience that we follow after God, hence the prayer,O let me not wander from thy commandments; for if we leave the ways of God's appointment we certainly shall not find the God who appointed them. The more a man's whole heart is set upon holiness the more does he dread falling into sin; he is not so much fearful of deliberate transgression as of inadvertent wandering: he cannot endure a wandering look, or a rambling thought, which might stray beyond the pale of the precept. We are to be such wholehearted seekers that we have neither time nor will to be wanderers, and yet with all our wholeheartedness we are to cultivate a jealous fear lest even then we should wander from the path of holiness.Two things may be very like and yet altogether different: saints are "strangers" — "I am a stranger in the earth" (Psalms 119:19), but they are not wanderers: they are passing through an enemy's country, but their route is direct; they are seeking their Lord while they traverse this foreign land. Their way is hidden from men; but yet they have not lost their way.The man of God exerts himself, but does not trust himself: his heart is in his walking with God: but he knows that even his whole strength is not enough to keep him right unless his King shall be his keeper, and he who made the commands shall make him constant in obeying them: hence the prayer, "O let me not wander." Still, this sense of need was never turned into an argument for idleness; for while he prayed to be kept in the right road he took care to run in it with his whole heart seeking the Lord.It is curious again to note how the second part of the Psalm keeps step with the first; for where Psalms 119:2 pronounces that man to be blessed who seeks the Lord with his whole heart, the present verse claims the blessing by pleading the character: With my whole heart have I sought thee.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 10. With my whole heart have I sought thee. There are very few of us that are able to say with the prophet David that we have sought God with our whole heart; to wit, with such integrity and pureness that we have not turned away from that mark as from the most principal thing of our salvation. John Calvin.Ver. 10. With my whole heart have I sought thee. Sincerity is in every expression; the heart is open before God. The young man can so speak to the Searcher of hearts... Let us consider the directness of this kind of converse with God. We use round about expressions in drawing nigh to God. We say, With my whole heart would I seek thee. We are afraid to be direct... See how decided in his conscious acting is the young man before you, how open and confiding he is, and such you will find to be the characteristic of his pious mind throughout the varied expressions unfolded in this Psalm. Here he declares to the Omniscient One that he had sought him with all his heart. He desired to realize God in everything. John Stephen.Ver. 10 (first clause). God alone sees the heart; the heart alone sees God. John Donne, 1573-1631.Ver. 10. O let me not wander from thy commandments. David after he had protested that he sought God with his whole heart, besought God that he would not suffer him to decline from his commandments. Hereby let us see what great need we have to call upon God, to the end he may hold us with a mighty strong hand. Yea, and though he hath already mightily put to his healing hand, and we also know that

he hath bestowed upon us great and manifest graces; yet this is not all: for there are so many vices and imperfections in our nature, and we are so feeble and weak that we have very great need daily to pray unto him, yea, and that more and more, that he will not suffer us to decline from his commandments. John Calvin.Ver. 10. The more experience a man hath in the ways of God, the more sensible is he of his own readiness to wander insensibly, by ignorance and inadvertency, from the ways of God; but the young soldier dares run hazards, ride into his adversary's camp, and talk with temptation, being confident he cannot easily go wrong; he is not so much in fear as David who here cries, O let me not wander. David Dickson, 1583-1662.

BE�SO�, "Verse 10-11Psalms 119:10-11. With my whole heart have I sought thee — Deny me not that aid of thy grace which I have so sincerely and earnestly desired and laboured to obtain. O let me not wander — Hebrew, אל תשגני, do not make me to wander, namely, by leading me into temptation, or by withdrawing thy grace, which is necessary to keep me from wandering. Thy word have I hid in my heart — I have not contented myself with merely hearing or reading thy word, but have received it in the love of it, have diligently considered it, and have laid it up in my mind, like a choice treasure, to be ready upon all occasions to counsel, quicken, or caution me, as need may require. That I might not sin against thee — That by a diligent and affectionate consideration of thy precepts, promises, and threatenings, I might be kept from all sinful practices.

11 I have hidden your word in my heart that I might not sin against you.

BAR�ES, "Thy word have I hid in mine heart - Compare the notes at Psa_37:31. The word rendered “hid” means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up. to hoard - as money or jewels - commonly “hidden” from public view. Job_20:26; Psa_17:14. Then it means to lay up in one’s heart, as a secret, inaccessible place; to hide one’s thoughts; purposes, designs; or to lay up knowledge or wisdom in the heart as a treasure, Job_10:13; Pro_2:1; Pro_7:1. The meaning here is, that he had “treasured” up the word of God, as the most valuable thing, in his heart; it was “there,” though unseen; it constituted the secret power by which he was governed; it was permanently deposited there, as the most

valuable of his treasures.

That I might not sin against thee - That it might protect me from sinning against thee. That I might be continually guided by its precepts; that I might be admonished of duty; that I might be deterred from going astray.

CLARKE, "Thy word have I hid in my heart -

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

GILL, "Thy word have I hid in mine heart,.... Not only heard and read it, but received it into his affections; mixed it with faith, laid it up in his mind and memory for future use; preserved it in his heart as a choice treasure, where it might dwell richly, and be of service to him on many occasions; and particularly be of the following use:

that I might not sin against thee; the word of God is a most powerful antidote against sin, when it has a place in the heart; not only the precepts of it forbid sin, but the promises of it influence and engage to purity of heart and life, and to the perfecting of holiness in the fear of the Lord; and all the doctrines of grace in it effectually teach the saints to deny all sin and worldly lusts, and to live a holy life and conversation; see 2Co_7:1.

HE�RY, "Here is, 1. The close application which David made of the word of God to himself: He hid it in his heart, laid it up there, that it might be ready to him whenever he had occasion to use it; he laid it up as that which he valued highly, and had a warm regard for, and which he was afraid of losing and being robbed of. God's word is a treasure worth laying up, and there is no laying it up safely but in our hearts; if we have it only in our houses and hands, enemies may take it from us; if only in our heads, our memories may fail us: but if our hearts be delivered into the mould of it, and the impressions of it remain on our souls, it is safe. 2. The good uses he designed to make of it: That I might not sin against thee. Good men are afraid of sin, and are in care to prevent it; and the most effectual way to prevent is to hide God's word in our hearts, that we may answer every temptation, as our Master did, with, It is written, may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatenings to its menaces.

CALVI�, "11.I have hid thy word in my heart. This psalm not being composed for the personal and peculiar use of the author only, we may therefore understand, that as frequently as David sets before us his own example, under this model he points out the course we ought to pursue. Here we are informed that we are well fortified against the stratagems of Satan when God’s law is deeply seated in our hearts. For unless it have a fast and firm hold there, we will readily fall into sin. Among scholars, those whose knowledge is confined to books, if they have not the book always before them, readily discover their ignorance; in like manner, if we do not

imbibe the doctrine of God, and are well acquainted with it, Satan will easily surprise and entangle us in his meshes. Our true safeguard, then, lies not in a slender knowledge of his law, or in a careless perusal of it, but in hiding it deeply in our hearts. Here we are reminded, that however men may be convinced of their own wisdom, they are yet destitute of all right judgment, except as far as they have God as their teacher.

SPURGEO�, "Ver. 11. When a godly man sues for a favour from God he should carefully use every means for obtaining it, and accordingly, as the Psalmist had asked to be preserved from wandering, he here shows us the holy precaution which he had taken to prevent his falling into sin.Thy word have I hid in mine heart. His heart would be kept by the word because he kept the word in his heart. All that he had of the word written, and all that had been revealed to him by the voice of God, — all, without exception, he had stored away in his affections, as a treasure to be preserved in a casket, or as a choice seed to be buried in a fruitful soil: what soil more fruitful than a renewed heart, wholly seeking the Lord? The word was God's own, and therefore precious to God's servant. He did not wear a text on his heart as a charm, but he hid it in his heart as a rule. He laid it up in the place of love and life, and it filled the chamber with sweetness and light. We must in this imitate David, copying his heart work as well as his outward character. First, we must mind that what we believe is truly God's word; that being done, we must hide or treasure it each man for himself; and we must see that this is done, not as a mere feat of the memory, but as the joyful act of the affections.That I might not sin against thee. Here was the object aimed at. As one has well said, — Here is the best thing— "thy word"; hidden in the best place, — "in my heart; "for the best of purposes, — "that I might not sin against thee." This was done by the Psalmist with personal care, as a man carefully hides away his money when he fears thieves, — in this case the thief dreaded was sin. Sinning "against God" is the believer's view of moral evil; other men care only when they offend against men. God's word is the best preventive against offending God, for it tells us his mind and will, and tends to bring our spirit into conformity with the divine Spirit. �o cure for sin in the life is equal to the word in the seat of life, which is the heart. There is no hiding from sin unless we hide the truth in our souls.A very pleasant variety of meaning is obtained by laying stress upon the words "thy" and "thee." He speaks to God, he loves the word because it is God's word, and he hates sin because it is sin against God himself. If he vexed others, he minded not so long as he did not offend his God. If we would not cause God displeasure we must treasure up his own word.The personal way in which the man of God did this is also noteworthy: "With my whole heart have I sought thee." Whatever others might choose to do he had already made his choice and placed the Word in his innermost soul as his dearest delight, and however others might transgress, his aim was after holiness: "That I might not sin against thee." This was not what he purposed to do, but what he had already done: many are great at promising, but the Psalmist had been true in performing: hence he hoped to see a sure result. When the word is hidden in the

heart the life shall be hidden from sin.The parallelism between the second octave and the first is still continued. Psalms 119:3 speaks of doing no iniquity, while this verse treats of the method of not sinning. When we form an idea of a blessedly holy man (Psalms 119:3) it becomes us to make an earnest effort to attain unto the same sacred innocence and divine happiness, and this can only be through heart piety founded on the Scriptures.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 11. Thy word have I hid in mine heart, that I might not sin against thee. There laid up in the heart the word has effect. When young men only read the letter of the Book, the word of promise and instruction is deprived of much of its power. �either will the laying of it up in the mere memory avail. The word must be known and prized, and laid up in the heart; it must occupy the affection as well as the understanding; the whole mind requires to be impregnated with the word of God. Revealed things require to be seen. Then the word of God in the heart— the threatenings, the promises, the excellencies of God's word— and God himself realized, the young man would be inwardly fortified; the understanding enlightened, conscience quickened— he would not sin against his God. John Stephen.Ver. 11. Thy word have I hid in mine heart, that I might not sin against thee. In proportion as the word of the King is present in the heart, "there is power" against sin (Ecclesiastes 8:4). Let us use this means of absolute power more, and more life and more holiness will be ours. Frances Ridley Havergal, 1836-1879.Ver. 11. Thy word have I hid in mine heart. It is fit that the word, being "more precious than gold, yea, than much fine gold, "a peerless pearl, should not be laid up in the porter's lodge only— the outward ear; but even in the cabinet of the mind. Dean Boys, quoted by James Ford.Ver. 11. Thy word have I hid in mine heart. There is great difference between Christians and worldlings. The worldling hath his treasures in jewels without him; the Christian hath them within. �either indeed is there any receptacle wherein to receive and keep the word of consolation but the heart only. If thou have it in thy mouth only, it shall be taken from thee; if thou have it in thy book only, Thou shalt miss it when thou hast most to do with it; but if thou lay it up in thy heart, as Mary did the words of the angel, no enemy shall ever be able to take it from thee, and thou shalt find it's comfortable treasure in time of thy need. William Cowper.Ver. 11. Thy word have I hid in mine heart. This saying, to hide, imports that David studied not to be ambitious to set forth himself and to make a glorious show before men; but that he had God for a witness of that secret desire which was within him. He never looked to worldly creatures; but being content that he had so great a treasure, he knew full well that God who had given it him would so surely and safely guard it, as that it should not be laid open to Satan to be taken away. Saint Paul also declareth unto us (1 Timothy 1:19) that the chest wherein this treasure must be hid is a good conscience. For it is said, that many being void of this good conscience have lost also their faith, and have been robbed thereof. As if a man should forsake his goods and put them in hazard, without shutting a door, it were an easy matter for thieves to come in and to rob and spoil him of all; even so, if we leave at random to Satan the treasures which God hath given us in his word, without it be hidden in this good conscience, and in the very bottom of, our heart as David here speaketh,

we shall be spoiled thereof. John Calvin.Ver. 11. Thy word have I hid in mine heart. — Remembered, approved, delighted in it. William �icholson on (1671), in "David's Harp Strung and Tuned."Ver. 11. Thy word. The saying, thy oracle; any communication from God to the soul, whether promise, or command, or answer. It means a direct and distinct message, while "word" is more general, and applies to the whole revelation. This is the ninth of the ten words referring to the revelation of God in this Psalm. James G. Murphy, 1875.Ver. 11. In my heart. Bernard observes, bodily bread in the cupboard may he eaten of mice, or moulder and waste: but when it is taken down into the body, it is free from such danger. If God enable thee to take thy soul food into thine heart, it is free from all hazards. George Swinnock, 1627-1673.Ver. 11. That I might not sin against thee. Among many excellent virtues of the word of God, this is one: that if we keep it in our heart, it keeps us from sin, which is against God and against ourselves. We may mark it by experience, that the word is first stolen either out of the mind of man, and the remembrance of it is away; or at least out of the affection of man; so that the reverence of it is gone, before that a man can be drawn to the committing of a sin. So long as Eve kept by faith the word of the Lord, she resisted Satan; but from the time she doubted of that, which God made most certain by his word, at once she was snared. William Cowper.

ELLICOTT, "(11) Thy word.—A different term to that in Psalms 119:9. The two are interchanged throughout the psalm.

Hid . . .—As the Oriental hid treasures. (Comp Matthew 13:44.)

In mine heart, that I might not sin against thee.—The best comment on this is contained in our Lord’s words (Matthew 15:19).

MACLARE�, "LIFE HID A�D �OT HIDPsalms 119:11. - Psalms 40:10.Then there are two kinds of hiding-one right and one wrong: one essential to the life of the Christian, one inconsistent with it. He is a shallow Christian who has no secret depths in his religion. He is a cowardly or a lazy one, at all events an unworthy one, who does not exhibit, to the utmost of his power, his religion. It is bad to have all the goods in the shop window; it is just as bad to have them all in the cellar. There are two aspects of the Christian life-one between God and myself, with which no stranger intermeddles; one patent to all the world. My two texts touch these two.

I. ‘I have hid Thy word within my heart.’ There we have the word hidden, or the secret religion of the heart.�ow, I have often had occasion to remind you that the Old Testament use of the word ‘heart’ is much wider than our modern one, which limits it to being the seat and organ of love, affection, or emotion; whereas in the Old Testament the ‘heart’ is the very vital centre of the personal self. As the Book of Proverbs has it, ‘out of it are the issues of life,’ all the outgoings of activity of every kind, both that which we

ascribe to the head, and that which we ascribe to the heart. These come, according to the Old Testament idea, from this central self. And so, when the Psalmist says, ‘I have hid Thy word within my heart,’ he means ‘I have buried it deep in the very midst of my being, and put it down at the very roots of myself, and there incorporated it with the very substance of my soul.’�ow, I venture to take that expression, ‘Thy word,’ in a somewhat wider sense than the Psalmist employed it. There are three ideas conveyed by that expression in Scripture; and two of them are distinctly found in this psalm.First, there is the plain, obvious one, which means by ‘the word,’ written revelation. The Bible of the Psalmist was a very small volume compared with ours. The Pentateuch, and perhaps some of the historical books, possibly also one or two of the prophets-and these were about all. Yet this fragmentary word he ‘hid in his heart.’ �ow, dear brethren! I wish to say a very practical thing or two, and I begin with this. If you want to be strong Christian people, hide the Bible in your heart. When I was a boy the practice of good Christian folk was to read a daily chapter. I wonder if that is kept up. I gravely suspect it is not. There are, no doubt, a great many causes contributing to the comparative decay amongst professing Christians, of Bible reading and Bible study. There is modern ‘higher criticism,’ which has a great deal to say about how and when the books were made, especially the books that composed this Psalmist’s Bible. But I want to insist that no theories, were they ever so well established-as I take leave to say they are not-no theories about these secondary questions touch the value of Scripture as a factor in the development of the Christian life. Whatever a man may think about these, he will be none the less alive, if he is wise, to the importance of the daily devotional study of Scripture.Then there is another set of reasons for the neglect of Scripture, in the multiplication of other forms of literature. People have so many other books to read now, that they have not much time for reading their Bibles, or if they have, they think they have not. �o literature will ever take the place of the old Book. Why, even looked at as a mere literary product there is nothing in the world like it! And no religious literature, sermons, treatises, still less magazines and periodicals, will do for Christian men what the Bible will do for them. You make a tremendous mistake, for your own souls’ sake, if your religious reading consists in what people have said and thought about Scripture, more than in the Scripture itself. Why should you dip your pitchers into the reservoir, when you can take them up to where the spring comes gushing out of the hillside, pure and limpid and living?Then there is the drive of our modern life which crowds out the word. Get up a quarter of an hour earlier and you will have time to read your Bible. It will be well worth the sacrifice, if it is a sacrifice. I do not mean by reading the Bible what, I am afraid, is far too common, reading a scrap of Scripture as if it were a kind of charm. But I would most earnestly press upon you that muscle and fibre will distinctly atrophy and become enfeebled, if Christian people neglect the first plain way of hiding the word in their heart, which is to make the utterances of Scripture as if incorporated with their very being, and part of their very selves.But there is another use of the expression, ‘Thy word,’ which is not without example in this great psalm of praise of the word. In one place in it we read, ‘For ever, O Lord! Thy word is settled in heaven’; that is not the Bible. ‘Thy faithfulness is unto all generations. They continue this day according to Thy ordinances’; these are not

the Bible-’for all are Thy servants.’ ‘Unless Thy law had been my delight, I should have perished in my afflictions’; I think that is not the Bible either, but it is the utterance of God’s will, as expressed in the Psalmist’s affliction. God’s word comes to us in His providences and in many other ways. It is the declaration of His character and purposes, however they are declared, and the expression of His will and command, however expressed. In that wider sense of the phrase, I would say, ‘Hide that manifested will of God in your hearts.’ Let us cultivate the habit of bringing all ‘the issues of life’-the streams that bubble up from that fountain in the centre of our being-into close relation to what we know to be God’s will concerning us. Let the thought of the will of God sit sovereign arbiter, enthroned in the very centre of our personality, ruling our will, bending it and making it yielding and conformed to His, governing our affections, regulating our passions, restraining our desires, stimulating our slothfulness, quickening our aspirations, lifting heavenwards our hopes, and bringing the whole of the activities that well up from our hearts into touch with the will of God. Cast the healing branch into the very eye of the fountain, and then all the streams will partake of the cleansing. Let that known will of God be as the leaven hid in three measures of meal till the whole was leavened. A fanciful interpretation of that emblem makes the three measures to mean the triple constituents of humanity, body, soul, and spirit. We may smile at the fantastic exposition, but let us take heed to obey the exhortation. When God’s will is deeply planted within, it will work quickening change on the heavy dough of our sluggish natures. It is when we bring the springs of our actions-namely, our motives, which are our true selves-into touch with His uttered will, that our deeds become conformed to it. Look after the motives, and the deeds will look after themselves. ‘I have hid Thy word within my heart.’And now I venture upon a further application of this phrase, of which the Psalmist had no notion, but which, in God’s great mercy, in the progress of revelation, we can make. There is a better word of God than the Bible; there is a better word of God than any will uttered in His providences and the like. There is the Incarnate Word of God, who ‘was from the beginning with God, and was God,’ and is manifested in these last times unto us. I am keeping well within the analogy of Scripture teaching when I see the perfecting of revelation by the spoken Word as reached in the revelation by the personal word; and when, in addition to the exhortation, to hide the Scripture in your hearts, and to hide the uttered will of God, however uttered, in your hearts, I add, let us hide Christ in our hearts. For He will ‘dwell in our hearts by faith,’ and if He is shrined within the curtains of the secret place within us, which is ‘the secret place of the Most High,’ then, in the courts of the sanctuary, there will be a pure sacrifice and a priest clad ‘in the beauties of holiness.’II. The word not hidden, or the religion of the outward life.Our second text brings into view the outer side of the devout life, that which is turned to the world. The word is to be hidden in the heart, for this very end of being then revealed in the life. For what other purpose is it to be set in the centre of our being and applied to the springs of action, than to mould action, and so to be displayed in conduct? It is not to be hid like some forgotten and unused treasure in a castle vault, but to be buried deep in a living person, that it may affect all that person’s character and acts. ‘There is nothing hidden, but that it should come

abroad.’ The deepest, sacredest, most secret Christian experiences are to be operative on the outward life. A man may be caught up into the third heavens and there hear words which mortal speech cannot utter, but the incommunicable vision should tell on his patience and fortitude, and influence his Christian work. �or is our manifestation of the springs of our action to be confined to conduct. However eloquent it is, it will be all the more intelligible for the commentary supplied by confession with the mouth. Speech for Christ is a Christian obligation. ‘What ye hear in the ear, that proclaim ye on the housetops.’ True, there is a legitimate reticence as to the depths of personal religion, which needs very strong reasons to warrant its being broken through. Peter told Mark nothing of the interview which he had with Christ on the Resurrection morning, but he must have told the fact. We shall do well to be silent as to what passes between Jesus and us in secret; but we shall not do well if, coming from our private communion with Him, we do not ‘find’ some to whom we can say, ‘We have found the Messiah,’ and so bring them to Jesus.The word, if hid in the heart, will certainly be manifest in the life. For not only is it impossible for a man who deeply and continually realises God’s will, and lives in touch with Jesus Christ, to prevent these experiences from visibly affecting His life and conduct, but also in the measure in which we have that conscious inward possession of the divine word and the divine Christ we shall be impelled to manifest them to our fellows by every means in our power. What, then, is the inference to be drawn from the fact that there are thousands of professing Christian people in Manchester, who never felt the slightest touch of a necessity to make known the Master whom they say they serve? They must be very shallow Christians, having no depth of experience, or that experience would insist on coming out. True Christian emotion is like a fire smouldering within some substance, that never rests till it burns its way to the outside. As one of the prophets puts it, ‘I said I will speak no more in Thy name’; he goes on to tell how his resolve of silence gave way under the pressure of the unuttered speech-’Thy word shut up in my bones was like a fire, and I was weary of forbearing and I could not stay.’ So it will always be. Every genuine conviction demands utterance. A full heart needs the relief of speech. If you feel no need to show your allegiance and love to Christ by speech as well as by life, I shrewdly suspect you have little love or allegiance to hide.Further, the more we show it, the more need there is for us to cultivate the hidden element in our religion. If I were talking to ministers I should have a great deal to say about that. There are preachers who preach away their own religion. The two attitudes of mind in imparting and in receiving are wholly different; and if one is allowed to encroach upon the other, nothing but harm can come. ‘As thy servant was busy here and there, he was gone,’-that is the short account of the decay of personal religion in many a life outwardly diligent in Christian work. If there is a proportionate cultivation of the hidden self, then the act of manifesting will tend to strengthen it. It is meant that our Christian convictions and affections should grow in strength and in transforming power upon ourselves, by reason of utterance; just as when you let air in, the fire burns brighter. But it is quite possible that we may dissipate and scatter our feeble religion by talking about it; and some of us may be in danger of that. The loftier you mean to build your tower, the deeper must be the foundation that you dig. The more any of us are trying to do for Jesus Christ, the more need there is that we increase our secret communion with Jesus Christ.

We may wrongly hide our religion so that it evaporates. Too many professing Christians put away their religion as careless housewives might do some precious perfume, and when they go to take it out, they find nothing but a rotten cork, a faint odour, and an empty flask. Take care of burying your religion so deep, as dogs do bones, that you cannot find it again, or if you do discover, when you open the coffin, that it holds only a handful of dry dust. The heart has two actions. In one it opens its portals and expands to receive the inflowing blood which is the life. In the other it contracts to drive the life through the veins. For health there must be both motions; the receptiveness, in the secret ‘hiding of the word in the heart’; the expulsive energy in the ‘not hiding Thy righteousness in my heart.’

BI, "Thy Word have I hid in my heart, that I might not sin against Thee.

God’s Word in the heart

Such was David’s wise precaution against temptation, but we have a far higher example of the use of such precaution in the history of the temptation of our Lord. The holy Redeemer made his appeal to the Word of God, and in so doing He teaches us where to find succour and strength against temptation. The text shows us—

I. A view of the internal principle which actuates a good man. It is a heart inspired with love to God.

II. One of the efforts of that principle—he hides God’s Word in his heart. Not merely in his memory, not in the intellectual powers of the mind, but in the city and citadel, where the affections dwell, where reason governs, the home of motive, of principle, and feeling. The memory should be the storehouse of the Divine truth; it is often the very quiver of God, from which He draws His arrows of conviction, and the storehouse where He draws comfort and peace for His people. I believe the human mind never forgets; what it seizes, it never lets go. The mind acquires, retains, hides up, and in a moment brings back past thoughts. This is a power of vast importance in a moral point of view. How well, then, that our minds should be stored with Divine truth. The Holy Ghost brings thence those things concerning God and so teaches us. Children should learn the very words of Scripture, even when they cannot fully understand them. But they will have their use some future day. But not in the memory alone did David hide God’s Word, but in his heart. Love needed to understand God’s Word. Suitable dispositions are like proper lights to a painting—it cannot else be rightly seen. Now with the Word of God hid in our hearts, lovingly treasured up, we shall find a preservative against temptation, as did our Lord. What raises such a barrier against sin of all kinds as the Word of God lovingly remembered? You know how a pebble from a poor shepherd boy slew, in days of old, a most powerful and defiant giant; but then the pebble was taken from the brook in the spirit of confidence in God. And so we must take forth the teachings of God’s Word in a spirit of confidence that God will give us His promised strength. Then hide up God’s Word in your heart, and pray the Holy Spirit to visit you as the remembrancer in your moments of need. (C. J. Phipps Eyre, M. A.)

The Word of God in the heart

I. The great desire and aim of a good man. Not to sin against God.

1. His views of God give this desire and aim.

2. His love of God.

3. His views of sin in its nature and its consequences.

II. The means which, a good man adopts to realize this desire. The Word must be in the heart as power and life; controlling the thoughts—the motives—the principles. In the heart. Hid in the heart. Laid up there; made secure there against the robbery of sin, Satan, scepticism, etc. The Word of God, in its doctrines, precepts, promises, threatenings, examples, is a power in man which no other word can be. It teaches; it restrains; it warns; it guides; it saves. Things which we value; which are essential for certain ends, we preserve in the most secure places; as deeds, jewels, wills, etc. So a good man hides the Word of God in his heart; so that in times of danger it is safe. A Roman priest once took a Bible from a boy, and burnt it. The boy said to him, “You cannot burn the Word which I have in my heart.” It was the Word of God hid in the heart that made the apostles so courageous in work and sufferings; that made martyrs so true and faithful; that now makes Christians so unyielding to the world’s jeers, persecution, and atheism. Heaven and earth shall pass away; but God’s Word, hid in the heart, endureth for ever. (Anon.)

Treasure safely kept

I. “thy” Implying Jehovah’s presence. Omniscience. This eye ever looks you through! In His dread presence you this moment are.

II. “Thy word.” “Better than thousands of,” etc. “Sweeter than honey,” etc. A light, guide, chart. “The power of God unto salvation.” Christ is its fulness and glory.

III. “Thy Word have.” Not will, intend, purpose. An act already done. Let us change our intentions into deeds, our purposes into facts.

IV. “Thy Word have I.” The individual stands out. We are individuals, not congregations, before God.

V. “Thy Word have I hid.” Not as the miser. As leaven. As seed. For personal use. For wide and extended use.

VI. “Thy Word have I hid in.” If all of God’s Word that is not in us was taken from us, how much should we have left? The Pharisees wore it outside. It must be in us a living power. In us a spring of action.

VII. “Thy Word have I hid in my.” Parents, you wish to hide it in your children. How about yourselves? Sunday-school teachers, etc.? All of you wish it to be hid in those who sit next to you, etc.

VIII. “Thy Word have I hid in my heart” Must be in the heart. With the heart we feel, believe, love. (R. Berry.)

A sure preventive of sin

I. The Word of God is in its very nature expulsive of sin and cleansing therefrom (Joh_15:3.)

II. Hid like a sword in its sheath to be drawn out at a moment’s notice. Christ’s answer

to Satan: “It is written.” Hid like a guard in a house, a sentinel in a fort, to watch diligently against the approach of temptation. (Homiletic Monthly.)

Three great things in human life

I. A great revelation. “Thy Word.” A word is a revelation of intelligent moral mind. The value of a word depends up the intellectual and moral worth of the mind it expresses. The words of thoughtless men are wind and nothing more. The words of corrupt men are the channels of impurity. The words of the holy and the strong are amongst the most elevating forces in society. But what is a human word compared with the Word of God? The revelation of a mind infinitely wise, immaculately holy, boundlessly loving and almighty in strength. This Word we have here, and it is given us in order to work our spiritual renovation, and to restore us to the moral image of its Author.

II. A great act. “Thy Word have I hid in mine heart.”

1. There are many wrong uses of this Word.

(1) The infidel uses it in order to throw doubt upon its contents, invalidate its authority and caricature its discoveries.

(2) The sectarian uses it in order to sustain his own crotchets and justify his own exclusiveness.

(3) The worldly-minded uses it in order by writing or preaching, or profession, to promote his secular gains and advance his social influence.

2. What is the right use of it.? To hide it in the heart. Hide it as golden grain in the soil that it may germinate and grow, and produce abundant fruit. It is a wonderful thought that God has given man the capacity to take into his nature the Word, and profoundly solemn is the thought that it is only as he takes in this Word into the depths of his nature and hides it there that he can reach a happy destiny.

III. A great purpose. “That I might not sin against Thee.”

1. Sin is a terrible evil. It is worse than hell, for it is the cause and spirit of it.

2. There is a propensity in man to fall into this evil. This, alas, is true to all history universal. Experience and our own consciousness.

3. God’s Word in the heart is the efficient counteractive. (Homilist.)

The best thing in the best place

I. The word of God is the rest thing.

1. Because it is Divine.

2. It is good throughout.

3. It is the root of all good.

4. It is most prized at last.

II. Put it in the best place. It is of no good to any of us until it is there,—that is, in the heart.

III. Here is the best purpose, “That I might not sin against Thee.” Does some one fancy that there could be a higher reason, a nobler purpose, than that? If you will think it over you will come to the conclusion that the Christian has no nobler ambition than to live without sin. “That I might not sin against Thee!”—there is no higher ambition than to live on earth the life of heaven. But, how does hiding God’s Word in the heart promote holiness, how does it prevent sin?

1. It discovers sin. If you know God’s Word well, you are on the high road to the easy discovery of God’s will, for it is the revelation of the Divine will. By these testimonies you will know what God approves and delights in. It will be equally plain what He abhors and detests. These are the balances of the sanctuary.

2. It announces sin. It tells you where the evil is, and when you may expect it. It is a sort of tocsin that warns you of impending danger; an alarum timed to startle you just when the danger is close, and there is yet time to escape.

3. It points out the way of escape, it reveals the secret door in the wall, when your only safety is in flight. It is the chart on which is marked every shoal, and every quicksand, and every rock; and the safe channels, too.

4. It arms us against the danger. If kept in the heart, it keeps the heart.

5. It strengthens and nerves the spirit.

6. It reveals to us the path of duty. (T. Spurgeon.)

God’s Word hidden in the heart

I. What the psalmist hid. “Thy Word”—the Word of God, the message He has sent to us for our instruction and guidance, for our encouragement and consolation and delight. It is a Word which has reached us through the ministry of men who were themselves enlightened and inspired by God, that they might teach us all that we most need to know. Do not, on any account, neglect the Bible. It contains all that is essential, and the man who knows it has the essence of all wisdom. It is, indeed, light to guide, a beacon to warn, a mine of gold, a well of ever-living water, and the bread of eternal life. For all our deepest needs there is, as Sir Walter Scott said on his death-bed, but One book, and that book is the Word of God.

II. Where he hid its—“in my heart”—in the very lowest depths, the most secure and secret places of his nature. No external possession or hiding of the Bible is of the slightest use here. It is not having, but using that tells. The Bible is ours only so far as we know and understand and love it. Pray that the Holy Spirit may open your heart that you may attend to the things written and spoken!

III. Why he hid it—“that I might not sin against Thee.” That was, indeed, a good purpose. To sin is to do wrong, to go astray, to miss the true mark of our life—the mark at which we ought to aim. It weakens and degrades us, mars our nature, and destroys our happiness both for this world arid the next. We are all in danger of falling into it. If left to ourselves, to our own ideas and inclinations and desires, we shall fall into it. We need to be ever on our guard, and to pray, “Hold Thou me up.” If we remember and rightly love the Bible we shall not sin against God. It will make us wise unto salvation. (James Stuart.)

The bane and antidote of souls

I. The bane of souls. What is the bane? “Sin.” A little word, but a terrible thing. The Bible represents it as a slavery, a diseases a pollution, a poison, etc. It is loathsome to the Creator, it is the curse of the creature. This is the bane.

II. The antidote of souls. God’s “Word” contains the power, and the only power, to destroy sin. (Homilist.)

Hiding and not hiding

(with Psa_40:10):—Those two texts seem to contradict, but really complete, each other. There is a “hiding,” without which a Christian life is scarcely possible, and cannot be vigorous. There is a “not hiding,” which is equally indispensable. The latter is the consequence of the former. Unless a man can say, “Thy Word have I hid in my heart,” depend upon it, he will never say, “I have not hid Thy righteousness from the great congregation”; and, conversely, unless a man can declare that he has hid his deepest convictions, his deepest convictions will be very shallow.

1. The deep, inward secret of all noble, and especially of all deep, real, Christian life. “Thy Word have I hid in my heart.” This means, first, familiarity with your Bible. Do not let any notion that God speaks “at sundry times and in divers manners,” not only in Scripture, but otherwise, in providences, and in the world, and in our own hearts, cause us to neglect, as this generation does neglect, the systematic, diligent, daily perusal of Holy Scripture. You cannot hide the Word of God in your heart if you neglect, as so many of us do, the most articulate utterance of that Word in that Book, which, whatever may be the theories about the way it came into being, is the Word of the living God. Then there is another way by which we hide the Word in our hearts. It is, to cultivate the habit of referring everything to God’s will. There must also be loving submission to what we know to be God’s will. Put the will of God into your heart, and it will be like a bit of camphor wrapped up in some fur garment; it will keep all the moths off.

II. A not hiding, which increases possession. “I have not hid Thy righteousness within my heart,” etc. That life of which I have been speaking, the deep, secret life of communion with the will of God, will he hidden, but it will not be hidden. No man can smother up and bury his deepest convictions. If there be a bulb in the ground, and there be life in the bulb, the flower will force its way up through the earth when the spring days come. And every one of us, although unconsciously, declares the secret of our hidden lives by our conduct in the world. But there is more than that. No Christian man that has in his heart the Word and will of God but will know the impulse to impart it, and that in proportion as his own possession of Jesus Christ, who, as the embodiment of the will, is the Word of God—is deep and vital. (A. Maclaren, D. D.)

Word in the heart a defence

The early settlers in America had to keep their guns within reach while about their work on the farm, for the Indians might come upon them unawares. Our foe, the devil, is quite as likely to take us when off guard. We need to have our weapon at all times within reach. It is not probable that our Saviour had the Scriptures in His hands when Satan came to Him in the wilderness, but He had laid up the truth in His heart so that no

surprise was possible.

12 Praise be to you, Lord; teach me your decrees.

BAR�ES, "Blessed art thou, O Lord - Blessed art thou as the author of such a law. This language of benediction or doxology is an outbreak of feeling or adoration in view of such a law - so good, so holy, so suited to direct and guide man. The mind is full of the subject; and the lips give vent to the feeling of gratitude and joy that such a law had been revealed to people.

Teach me thy statutes -Make me more and more acquainted with a law so pure, so rich, so valuable.

CLARKE, "Blessed art thou -

8. He must acknowledge the mercy of God, in so far preserving him from all the consequences of his sin.

9. He should beg of him to become his teacher that his heart and conscience might be instructed in the spirituality of his statutes.

GILL, "Blessed art thou, O Lord,.... In himself, in his nature, persons, and perfections; the fountain of all happiness to angels and men, in time and to eternity; to whom all blessing, honour, and glory, are to be given. The psalmist takes this method of praising and ascribing blessing to God, for what he had received from him; particularly for teaching him what he had learned, Psa_119:7; in hopes of succeeding in his following request:

teach me thy statutes; the knowledge of the best is imperfect. Good men desire to know more of God, of his mind and will, even of his revealed will; and that they may have grace and strength to act in conformity to it; for it is not the bare theory of things they desire to be taught, but the practice of them; and though ministers, and the ministry of the word, and administration of ordinances, may be and are means of teaching; yet there is none teaches like the Lord, Father, Son, and Spirit. The Targum and Syriac versions render it, "teach me thy decree

HE�RY, "Here, 1. David gives glory to God: “Blessed art thou, O Lord! Thou art infinitely happy in the enjoyment of thyself and hast no need of me or my services; yet thou art pleased to reckon thyself honoured by them; assist me therefore, and then accept me.” In all our prayers we should intermix praises. 2. He asks grace from God: “Teach me thy statutes; give me to know and do my duty in every thing. Thou art the fountain of all blessedness; O let me have this drop from that fountain, this blessing from that blessedness: Teach me thy statutes, that I may know how to bless thee, who art a blessed God, and that I may be blessed in thee.”

CALVI�, "12.Blessed art thou, O Jehovah! Such had been the prophet’s proficiency, that he was not only one of ‘God’s disciples, but also a public teacher of the Church. �evertheless, acknowledging himself and all the upright to be only one their journey till they arrive at the close of life, he fails not to ask for the spirit of understanding. This passage informs us generally, that if God do not enlighten us with the spirit of discernment, we are not competent to behold the light which shines forth from his law, though it be constantly before us. And thus it happens, that not a few are blind even when surrounded with the clear revelation of this doctrine, because, confident in their own perspicacity, they contemn the internal illumination of the Holy Spirit. Farther, let us learn from this passage, that none are possessed of such superiority of intellect as not to admit of constant increase. If the prophet, upon whom God had conferred so honorable an office as a teacher of the Church, confesses himself to be only a disciple or scholar, what madness is it for those who are, greatly behind him in point of attainments not to strain every nerve to rise to higher excellence? �or does he depend upon his own merits for obtaining his requests; he beseeches God to grant them from a regard to his own glory. This appears from the phraseology by which he introduces his request, Blessed art thou, O Jehovah! intimating, that his confidence of success originated in God’s being fully entitled to all praise on account of his unbounded goodness, justice, and mercy.

SPURGEO�, "Ver. 12. Blessed art thou, O LORD. These are words of adoration arising out of an intense admiration of the divine character, which the writer is humbly aiming to imitate. He blesses God for all that he has revealed to him, and wrought in him; he praises him with warmth of reverent love, and depth of holy wonder. These are also words of perception uttered from a remembrance of the great Jehovah's infinite happiness within himself. The Lord is and must be blessed, for he is the perfection of holiness; and this is probably the reason why this is used as a plea in this place. It is as if David had said— I see that in conformity to thyself my way to happiness must lie, for thou art supremely blessed; and if I am made in my measure like to thee in holiness, I shall also partake in thy blessedness.�o sooner is the word in the heart than a desire arises to mark and learn it. When food is eaten, the next thing is to digest it; and when the word is received into the soul, the first prayer is— Lord, teach me its meaning.Teach me thy statutes; for thus only can I learn the way to be blessed. Thou art so blessed that I am sure thou wilt delight in blessing others, and this boon I crave of thee that. I may be instructed in thy commands. Happy men usually rejoice to make others happy, and surely the happy God will willingly impart the holiness which is

the fountain of happiness. Faith prompted this prayer and based it, not upon anything in the praying man, but solely upon the perfection of the God to whom he made supplication. Lord, thou art blessed, therefore bless me by teaching me.We need to be disciples or learners— "teach me; "but what an honour to have God himself for a teacher: how bold is David to beg the blessed God to teach him! Yet the Lord put the desire into his heart when the sacred word was hidden there, and so we may be sure that he was not too bold in expressing it. Who would not wish to enter the school of such a Master to learn of him the art of holy living? To this Instructor we must submit ourselves if we would practically keep the statutes of righteousness. The King who ordained the statutes knows best their meaning, and as they are the outcome of his own nature he can best inspire us with their spirit. The petition commends itself to all who wish to cleanse their way, since it is most practical, and asks for teaching, not upon recondite lore, but upon statute law. If we know the Lord's statutes we have the most essential education.Let us each one say, "Teach me thy statutes." This is a sweet prayer for everyday use. It is a step above that of Psalms 119:10, "O let me not wander, "as that was a rise beyond that of Psalms 119:8, "O forsake me not utterly." It finds its answer in Psalms 119:98-100 : "Thou through thy commandments hast made me wiser than mine enemies, " etc.: but not till it had been repeated even to the third time in the "Teach me" of Psalms 119:33; Psalms 119:66, all of which I beg my reader to peruse. Even after this third pleading the prayer occurs again in so many words in Psalms 119:124; Psalms 119:139, and the same longing conics out near the close of the Psalm in Psalms 119:171 — "My lips shall utter praise when thou hast taught me thy statutes."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 12. Blessed art thou, O Lord: teach me thy statutes. This verse contains a prayer, with the reason of the prayer. The prayer is, "Teach me thy statutes"; the reason, moving him to seek this, ariseth of a consideration of that infinite good which is in God. He is a blessed God, the fountain of all felicity, without whom no welfare or happiness can be to the creature. And for this cause David earnestly desiring to be in fellowship and communion with God, which he knows none can attain unto unless he be taught of God to know God's way and walk in it; therefore, I say, he prayeth the more earnestly that the Lord would teach him his statutes. Oh that we also could wisely consider this, that our felicity stands in fellowship with God. William Cowper.Ver. 12. In this verse we have two things, 1. An acknowledgment of God's blessedness, Blessed art thou, O LORD; i.e., being possessed of all fulness, thou hast an infinite complacency in the enjoyment of thyself; and thou art he alone in the enjoyment of whom I can be blessed and happy; and thou art willing and ready to give out of thy fulness, so that thou art the fountain of blessedness to thy creatures. 2. A request or petition, Teach me thy statutes; q.d., seeing thou hast all fulness in thyself, and art sufficient to thy own blessedness; surely thou hast enough for me. There is enough to content thyself, therefore enough to satisfy me. This encourages me in my address.Again, — Teach me that I may know wherein to seek my blessedness and happiness, even in thy blessed self; and that I may know how to come by the enjoyment of thee, so that I may be blessed in thee. Further, — Thou art blessed

originally, the Fountain of all blessing; thy blessedness is an everlasting fountain, a full fountain; always pouring out blessedness: O, let me have this blessing from thee, this drop from the fountain. William Wisheart, in "Theologia, or, Discourses of God, "1716.Ver. 12. Since God is blessed, we cannot but desire to learn his ways. If we see any earthly being happy, we have a great desire to learn out his course, as thinking by it we might be happy also. Every one would sail with that man's wind who prospereth; though in earthly things it holdeth not alway: yet a blessed God cannot by any way of his bring to other than blessedness. Thus, he who is blessedness itself, he will be ready to communicate his ways to other: the most excellent things are most communicative. Paul Bayne.Ver. 12. Teach me. He had �athan, he had priests to instruct him, himself was a prophet; but all their teaching was nothing without God's blessing, and therefore he prays, "Teach me." William �icholson.Ver. 12. Teach me. These words convey more than the simple imparting of knowledge, for he said before he had such, when he said he hid God's words in his heart; and in Psalms 119:7 he said he "had learned the judgments of his justice": it includes grace to observe his law. Robert Bellarmine, 1542-1621.Ver. 12. Teach me. If this were practised now, to join prayer with hearing, that when we offer ourselves to be taught of men, we would there with send up prayer to God, before preaching, in time of preaching and after preaching, we would soon prove more learned and religious than we are. William Cowper.Ver. 12. Teach me thy statutes. Whoever reads this Psalm with attention must observe in it one great characteristic, and that is, how decisive are its statements that in keeping the commandments of God nothing can be done by human strength; but that it is he who must create the will for the performance of such duty. The Psalmist entreats the Lord to open his eyes that he may behold the wondrous things of the law, to teach him his statutes, to remove from him the way of lying, to incline his heart unto his testimonies, and not to covetousness, to turn away his eyes from beholding vanity, and not to take the word of truth utterly out of his mouth. Each of these petitions shows how deeply impressed he was of his entire helplessness as regarded himself, and how completely dependent upon God he felt himself for any advancement he could hope to make in the knowledge of the truth. All his studies in the divine law, all his aspirations after holiness of life, he was well assured could never meet with any measure of success, except by the grace of God preventing and cooperating, implanting in him a right desire, and acting as an infallible guide, whereby alone he would be enabled to arrive at the propel sense of Holy Scripture, as welt as to correct principles of action in his daily walk before God and man. George Phillips, 1846.Ver. 12. Teach me thy statutes. If it be asked wily the Psalmist entreats to be taught, when he has just before been declaring his knowledge, the answer is that he seeks instruction as to the practical working of those principles which he has learnt theoretically. Michael Ayguan (1416), in �eale and Littledale.

COKE, "Psalms 119:12. Blessed art thou, O Lord— The meaning seems to be this, "Thou, O Jehovah, art blessed; i.e. the supreme God, to whom I acknowledge all blessing and adoration to be due. Teach me therefore thy ordinances, as being the

only laws, to which we owe all obedience."

13 With my lips I recount all the laws that come from your mouth.

BAR�ES, "With my lips have I declared - That is, I have openly and publicly made thy words known to others; I have defended and vindicated them.

All the judgments - The word judgments here means the same as statutes or laws: and the idea is, that he had been on the side of those laws, and had endeavored by argument and persuasion to bring others under their influence. How he had done it we are not informed; but we have no reason to suppose that the author of the psalm was a minister of religion, and if not, then we have here an example of what a man who does not claim to be a public teacher may do, and should do, in making known and defending divine truth. Every man is as much bound to do this in his sphere as the minister of religion is in his; and private member’s of the church have often an opportunity of doing this to more advantage than the ministers of the gospel possess.

Of thy mouth -With my mouth I speak those things which have proceeded from thine. I speak in thy name; I declare thy truth. It is not my own; it is thine.

CLARKE, "With my lips have I declared -

10. He should declare to his own heart, and to all his companions in iniquity, God’s judgments against himself and them; that if his longsuffering merely have not made a proper impression on their hearts, they may tremble at his approaching judgments.

GILL, "With my lips have I declared all the judgments of thy mouth. Not the judgments of his hand, what he executes on an ungodly world; nor the intricate dispensations of his providence; those judgments of his now unsearchable, though before long will be manifest; these the psalmist could not declare: but the revelation of the will of God, what his mouth has uttered, doctrines and precepts of righteousness and truth; these, though David had them in his heart, he did not conceal them from men; but out of the abundant experience he had of them in his heart, his lips spake of them, of their nature and excellency, and usefulness unto others: and whereas he desired to be instructed more and more in them, it was in order to teach them, and declare them to others; even all of them, in the most sincere and impartial manner; see Act_20:27.

HE�RY 13-14, "Here, I. David looks back with comfort upon the respect he had paid

to the word of God. He had the testimony of his conscience for him, 1. That he had edified others with what he had been taught out of the word of God (Psa_119:13): With my lips have I declared all the judgments of thy mouth. This he did, not only as a king in making orders, and giving judgment, according to the word of God, nor only as a prophet by his psalms, but in his common discourse. Thus he showed how full he was of the word of God, and what a holy delight he took in his acquaintance with it; for it is out of the abundance of the heart that the mouth speaks. Thus he did good with his knowledge; he did not hide God's word from others, but hid it for them; and, out of that good treasure in his heart, brought forth good things, as the householder out of his store things new and old. Those whose hearts are fed with the bread of life should with their lips feed many. He had prayed (Psa_119:12) that God would teach him; and here he pleads, “Lord, I have endeavoured to make a good use of the knowledge thou hast given me, therefore increase it;” for to him that has shall be given. 2. That he had entertained himself with it: “Lord, teach me thy statutes; for I desire no greater pleasure than to know and do them (Psa_119:14): I have rejoiced in the way of thy commandments, in a constant even course of obedience to thee; not only in the speculations and histories of thy word, but in the precepts of it, and in that path of serious godliness which they chalk out to me. I have rejoiced in this as much as in all riches, as much as ever any worldling rejoiced in the increase of his wealth. In the way of God's commandments I can truly say, Soul, take thy ease;” in true religion there is all riches, the unsearchable riches of Christ.

CALVI�, "13.With my lips In this verse he declares that the law of God was not only deeply engraven on his own heart, but that it was his earnest and strenuous endeavor to gain over many of his fellow-disciples into subjection to God. It is indeed a heartless matter to speak of the law of God abstractly, as we see hypocrites do, who talk very fluently about the whole doctrine of godliness, to which they are entire strangers. What the prophet noticed above, respecting the affection of the heart for God’s law, he now likewise applies to the lips. And, immediately afterwards, he again establishes the truth of what he had asserted about his cordial and unfeigned endeavors to instruct others; by saying, that he derived no less pleasure from the doctrine of God than from all the riches of the world. He indirectly contrasts his holy love for the law, with which he was inflamed, with the unholy avarice which has taken possession of almost all the world. “As wealth attracts to itself the hearts of mankind, so I have taken more exquisite delight in the progress which I make in the doctrine of godliness, than if I abounded in all manner of riches.”

SPURGEO�, "Ver. 13. With my lips have I declared all the judgments of thy mouth. The taught one of Psalms 119:12 is here a teacher himself. What we learn in secret we are to proclaim upon the housetops. So had the Psalmist done. As much as he had known he had spoken. God has revealed many of his judgments by his mouth, that is to say, by a plain and open revelation; these it is out duty to repeat, becoming, as it were, so many exact echoes of his one infallible voice. There are judgments of God which are a great deep, which he does not reveal, and with these it will be wise for us not to intermeddle. What the Lord has veiled it would be presumption for us to uncover; but, on the other hand, what the Lord has revealed it would be shameful for us to conceal. It is a great comfort to a Christian in time of

trouble when in looking back upon his past life he can claim to have done his duty by the word of God. To have been, like �oah, a preacher of righteousness, is a great joy when the floods are rising, and the ungodly world is about to be destroyed. Lips which have been used in proclaiming God's statutes are sure to be acceptable when pleading God's promises. If we have had such regard to that which cometh out of God's mouth that we have published it far and wide, we may rest quite as assured that God will have respect unto the prayers which come out of our mouths.It will be an effectual method of cleansing a young man's way if he addicts himself continually to preaching the gospel. He cannot go far wrong in judgment whose whole soul is occupied in setting forth the judgments of the Lord. By teaching we learn; by training the tongue to holy speech we master the whole body; by familiarity with the divine procedure we are made to delight in righteousness; and thus in a threefold manner our way is cleansed by our proclaiming the way of the Lord.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 13. With my lips have I declared, etc. Above all, be careful to talk of that to others which you do daily learn yourself, and out of the abundance of your heart speak of good things unto men. Richard Greenham.Ver. 13. Having hid the purifying word in his heart, the Psalmist will declare it with his lips;and as it is so pure throughout, he will declare all in it, without exception. When the fountain of the heart is purified, the streams from the lips will be pure also. The declaring lips of the Psalmist are here placed in antithesis to the mouth of Jehovah, by which the judgments were originally pronounced. F. G. Marchant.Ver. 13. As the consciousness of having communicated our knowledge and our spiritual gifts is a means of encouragement to seek a greater measure, so it is an evidence of the sincerity and fruitfulness of what knowledge we have: Teach me thy statutes. With my lips have I declared all the judgments of thy mouth. David Dickson.Ver. 13. With my lips, etc. The tongue is a most excellent member of the body, being well used to the glory of God and the edification of others; and yet it cannot pronounce without help of the lips. The Lord hath made the body of man with such marvellous wisdom, that no member of it can say to another, I have no need of thee; but such is man's dulness, that he observes not how useful unto him is the smallest member in the body, till it be taken from him. If our lips were clasped for a time, and our tongue thus shut up, we would esteem it a great mercy to have it loosed again; as that cripple, when he found the use of his feet, leaped for joy and glorified God. William Cowper.Ver. 13. Declared all the judgments. He says in another place (Psalms 36:6), "Thy judgments are like a great deep." As the apostle says (Romans 11:33-34), "O the depth of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord?" If the judgments are unsearchable, how then says the prophet, "I have declared all the judgments of thy mouth"? We answer, — peradventure there are judgments of God which are not the judgments of his mouth, but of his heart and hand only.We make a distinction, for we have no fear that the sacred Scripture weakens itself by contradictions. It has not said, The judgments of his mouth are a great deep; but "Thy judgments." �either has the apostle said, The unsearchable judgments of his

mouth: but "His unsearchable judgments." We may regard the judgments of God, then, as those hidden ones which he has not revealed to us; but the judgments of his mouth, those which he has made known, and has spoken by the mouth of the prophets. Ambrose, 340-397.

BE�SO�, "Verses 13-15Psalms 119:13-15. With my lips have I declared, &c. — If thou wilt teach me, I will teach others, as I have already done. I have rejoiced in thy testimonies — In the study and practice of them. I will meditate, &c. — Will seriously consider the nature, and design, and extent of thy precepts, and especially so far as they concern my own duty; and have respect — Hebrew, ואבשה, I will look unto thy ways — As workmen constantly and carefully look to their rule to guide themselves by it.

EBC, "Professions and vows now take the place of petitions. "From the abundance of the heart the mouth speaketh," and the word hid in it will certainly not be concealed. It is buried deep, that it may grow high. It is hidden, that it may come abroad. Therefore Psalms 119:13 tells of bold utterance, which is as incumbent on men as obedient deeds.

A sane estimate of earthly good will put it decisively below the knowledge of God and of His will. Lives which despise what the world calls riches, because they are smitten with the desire of any sort of wisdom, are ever nobler than those which keep the low levels. And highest of all is the life which gives effect to its conviction that man’s true treasure is to know God’s mind and will to rejoice in His testimonies is to have wealth that cannot be lost and pleasures that cannot wither. That glad estimate will surely lead to happy meditation on them, by which their worth shall be disclosed and their sweep made plain. The miser loves to tell his gold; the saint, to ponder his wealth in God. The same double direction of the mind, already noted, reappears in Psalms 119:15, where quiet meditation on God’s statutes is associated with attention to the ways which are called His, as being pointed out by, and pleasing to, Him, but are ours, as being walked in by us. Inward delight in, and practical remembrance of, the Law are vowed in Psalms 119:16, which covers the whole field of contemplative and active life.

14 I rejoice in following your statutes as one rejoices in great riches.

BAR�ES, "I have rejoiced ... - I do rejoice; I exult in this; I find my happiness

there. The word expresses a high degree of joy.

As much as in all riches - Hebrew, “as upon all wealth.” As people rejoice who have great wealth. I find my happiness in religion, as if in the possession of real wealth. Pro_10:22.

CLARKE, "I have rejoiced -

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

GILL, "I have rejoiced in the way of thy testimonies,.... The way which the Scriptures, that testify of God and Christ, direct unto; and the principal way is Christ himself, the only way of life and salvation; in which believers walk and go on rejoicing; rejoicing in his person, offices, grace, righteousness, and salvation: the lesser ways the Scriptures point unto are the ways of duty and paths of ordinances; in which truly gracious souls find a great deal of peace, pleasure, and delight;

as much as in all riches; or, "as above all riches" (r): the joy that believers have in the ways of God is superior to that which any natural or worldly man has in his substance of every sort, or be it ever so great; yea, they find such riches in the ways of God, as are vastly preferable to the riches of this world; they find Christ, the pearl of great price, and his unsearchable riches, the riches of grace, and the riches of glory; and even the word of God itself, those testimonies of his, are more desirable than thousands of gold and silver, and give a greater pleasure than the increase of corn and wine.

SPURGEO�, "Ver. 14. I have rejoiced in the way of thy testimonies. Delight in the word of God is a sure proof that it has taken effect upon the heart, and so is cleansing the life. The Psalmist not only says that he does rejoice, but that he has rejoiced. For years it had been his joy and bliss to give his soul to the teaching of the word. His rejoicing had not only arisen out of the word of God, but out of the practical characteristics of it. The Way was as dear to him as the Truth and the Life. There was no picking and choosing with David, or if indeed he did make a selection, he chose the most practical first.As much as in all riches. He compared his intense satisfaction with God's will with that of a man who possesses large and varied estates, and the heart to enjoy them. David knew the riches that come of sovereignty and which grow out of conquest; he valued the wealth which proceeds from labour, or is gotten by inheritance: he knew "all riches." The gracious king had been glad to see the gold and silver poured into his treasury that he might devote vast masses of it to the building of the Temple of Jehovah upon Mount Zion. He rejoiced in all sorts of riches consecrated and laid up for the noblest uses, and yet the way of God's word had given him more pleasure than even these. Observe that his joy was personal, distinct, remembered, and abundant. Wonder not that in the previous verse he glories in having spoken much

of that which he had so much enjoyed: a man may well talk of that which is his delight.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 14. I have rejoiced in the way of thy testimonies, etc. The Psalmist saith not only, "I have rejoiced in thy testimonies, "but, "in the way of thy testimonies." Way is one of the words by which the law is expressed. God's laws are ways that lead us to God; and so it may be taken here, "the way which thy testimonies point out, and call me unto"; or else his own practice, as a man's course is called his way; his delight was not in speculation or talk, but in obedience and practice: "in the way of thy testimonies." He tells us the degree of his joy, as much as in all riches: "as much, "not to show the equality of these things, as if we should have the same affection for the world as for the word of God; but "as much, "because we have no higher comparison. This is that which worldlings dote upon, and delight in; now as much as they rejoice in worldly possessions, so much do I rejoice in the way of thy testimonies. For I suppose David doth not compare his own delight in the word, with his own delight in wealth; but his own choice and delight, with the delight and choice of others. If he had spoken of himself both in the one respect and in the other, the expression was very high. David who was called to a crown, and in a capacity of enjoying much in the world, gold, silver, land, goods, largeness of territory, and a compound of all that which all men jointly, and all men severally do possess; yet was more pleased in the holiness of God's ways, than in all the world: "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mr 8:36). Thomas Manton.Ver. 14. The way of thy testimonies. The testimony of God is his word, for it testifies his will; the "way" of his testimony is the practice of his word, and doing of that which he hath declared to be his will, and wherein he hath promised to show us his love. David found not this sweetness in hearing, reading, and professing the word only; but in practising of it: and in very deed, the only cause why we find not the comfort that is in the word of God is that we practise it not by walking in the way thereof. It is true, at the first it is bitter to nature, which loves carnal liberty, to render itself as captive to the word: laboriosa virtutis via, and much pains must be taken before the heart be subdued; but when it is once begun, it renders such joy as abundantly recompenses all the former labour and grief. William Cowper.Ver. 14. Riches are acquired with difficulty, enjoyed with trembling, and lost with bitterness. Bernard, 1091-1157.Ver. 14. A poor, good woman said, in time of persecution, when they took away the Christian's Bibles, "I cannot part with my Bible; I know not how to live without it." When a gracious soul has heard a profitable sermon, he says, "Methinks it does me good at heart; it is the greatest nourishment I have": I have rejoiced in the way of thy testimonies, as much as in all riches. Oliver Heywood, 1629-1702.

15 I meditate on your precepts

and consider your ways.

BAR�ES, "I will meditate in thy precepts - I will think of them; I will find my happiness in them. See the notes at Psa_1:2.

And have respect unto thy ways - And look to thy ways - thy commands. I continually regard them, or refer to them in my mind as the guide of my life. See the notes at Psa_119:6.

CLARKE, "I will meditate -

12. He should encourage self-examination and reflection; and meditate frequently on God’s words, works, and ways - and especially on his gracious dealings towards him.

13. He should keep his eye upon God’s steps; setting the example of his Savior before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.

GILL, "I will meditate in thy precepts,.... In his own mind; revolve them in his thoughts; consider well the nature, excellency, usefulness, and importance of them, and the obligations he lay under to observe them. The Targum is,

"I will speak of thy precepts;''

in conversation to others, and recommend them to them; so the Arabic version:

and have respect unto thy ways; or "look" (s) unto them; take heed unto them, and walk in them, and not wander from them; make them the rule of walk and conversation; as travellers look well to their ways, that they do not miss them, and go into wrong ways; they observe the directions that have been given them, and keep unto them; and so good men refer to the ways of the Lord, which the Scriptures point out unto them; see Jer_6:16.

HE�RY 15-16, " He looks forward with a holy resolution never to cool in his affection to the word of God; what he does that he will do, 2Co_11:12. Those that have found pleasure in the ways of God are likely to proceed and persevere in them. 1. He will dwell much upon them in his thoughts (Psa_119:15): I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts. 2. He will have them always in his eye: I will have respect unto thy ways, as the traveller has to his road, which he is in

care not to miss and always aims and endeavours to hit. We do not meditate on God's precepts to good purpose unless we have respect to them as our rule and our good thoughts produce good works and good intentions in them. 3. He will take a constant pleasure in communion with God and obedience to him. It is not for a season that he rejoices in this light, but “I will still, I will for ever, delight myself in thy statutes, not only think of them, but do them with delight,” Psa_119:16. David took more delight in God's statutes than in the pleasures of his court or the honours of his camp, more than in his sword or in his harp. When the law is written in the heart duty becomes a delight. 4. He will never forget what he has learned of the things of God: “I will not forget thy word, not only I will not quite forget it, but I will be mindful of it when I have occasion to use it.” Those that meditate in God's word, and delight in it, are in no great danger of forgetting it.

SBC, "I. The Hebrew word here translated "meditate" signifies properly to speak or converse with one’s self. Hence it conveys the idea of seclusion, retirement, solitude, and, at the same time, of mental activity. In meditation the mind retreats within itself; but it retreats thither to think, to ponder, to reflect. To meditate one must, therefore, first of all retire. To converse with self we must be alone, our sole companion our own thoughts, our sole witness God and nature.

II. But it is not enough that we be alone. Mere solitude is not meditation, and as little is mere quietude or mere musing. There are some minds that are given to a still, half-sleeping, half-waking passivity of thought, a habit which seems to be most seductive, but which is utterly unprofitable. Meditation involves the ideas of reflectiveness, of reverence. It is a fixing of the mind upon something interesting to ourselves and, at the same time, impressive. The man who meditates has his mind occupied by some lofty theme; especially in religious meditation the mind fixes upon God and the things of God.

III. It needs only that we should make the experiment to satisfy ourselves that the practice thus commended to us is intimately connected with our spiritual welfare and growth in holiness. (1) Meditation is that which rivets Divine truth in the memory. (2) Meditation on Divine things makes them really profitable to us. (3) Meditation gives depth, seriousness, and earnestness to our religious profession and character. Religion, whatever else it is, is a mode of thought; and hence it is only as deep and earnest thoughtfulness is bestowed upon it that it can be developed in its higher and nobler forms.

W. Lindsay Alexander, Christian Thought and Work, p. 1.

BI 15-16, "I will meditate in Thy precepts, and have respect unto Thy ways.

A threefold internal action of the soul about the Word

These two verses present to us a threefold internal action of David’s soul towards the Word of God: first, meditation; secondly, consideration; thirdly, delectation; every one of these proceeds from the other and mutually strengthen one another. Meditation brings the Word to the mind; consideration views it, and looks at length into it; whereof is bred delectation. That which comes into the mind, were it never so good, if it be not considered, goes as it came; leaving neither instruction nor joy; but being once perfected by meditation, if it be pondered by consideration, then it breeds delectation; which is the perfection of godliness, in regard of the internal action. Thus we see that a godly man is ever fruitful in good: like that tree planted by the rivers of waters. For at the same time

when his external good actions cannot be seen, he is not without internal good motions, breeding good in the root of his affection; which shortly brings out good fruit in his action, to the glory of God, and good of others. (Bp. Cowper.)

Reading profitless without meditation

St. Francis de Sales did not think well of those men who flit from book to book, taking up first one religious exercise and then another; he compared such persons to the drone bee, which makes no honey. “Always learning, yet never coming to the knowledge of the truth; always gathering and acquiring, without retaining anything, because what they gather is put into a bottomless sack, a broken cistern. The longer a bee rests upon the flower, the more honey it will gather,” he used to say. (Christian Weekly.)

CALVI�, "15.In thy precepts That to which I formerly adverted must not be forgotten — the prophet’s not making a boast of his own acquirements, but setting before others an example for their imitation. We are aware that the majority of mankind are so much involved in the cares of the world, as to leave no time or leisure for meditating upon the doctrine of God. To meet this callous indifference, he very seasonably commends diligence and attention. And even were we not so ensnared by the world, we know how readily we lose sight of the law of God, in the daily temptations which suddenly overtake us. It is not therefore without reason that the prophet exhorts us to constant exercise, and enjoins us to direct all our energies to the subject of meditation on God’s precepts. And as the life of men is unstable, being continually distracted by the carnality of their minds, he declares that he will consider attentively the ways of God. Subsequently, he repeats the exquisite pleasure he took in this pursuit. For our proficiency in the law of God will be small, until we cheerfully and heartily set our minds upon it. And, in fact, the commencement of a good life consists in God’s law attracting us to him by its sweetness. By the same means the lusts of the flesh, too, are subdued or mitigated. In our natural state, what is more agreeable to us than that which is sinful? This will be the constant tendency of our minds, unless the delight which we feel in the law carry us in the opposite direction.

SPURGEO�, "Ver. 15. I will meditate in thy precepts. He who has an inward delight in anything will not long withdraw his mind from it. As the miser often returns to look upon his treasure, so does the devout believer by frequent meditation turn over the priceless wealth which he has discovered in the book of the Lord. To some men meditation is a task; to the man of cleansed way it is a joy. He who has meditated will meditate; he who saith, "I have rejoiced, "is the same who adds, "I will meditate." �o spiritual exercise is more profitable to the soul than that of devout meditation; why are many of us so exceeding slack in it? It is worthy of observation that the preceptory part of God's word was David's special subject of meditation, and this was the more natural because the question was still upon his mind as to how a young man should cleanse his way. Practical godliness is vital godliness.And have respect unto thy ways, that is to say, I will think much about them so as to

know what thy ways are; and next; I will think much of them so as to have thy ways in great reverence and high esteem. I will see what thy ways are towards me that I may be filled with reverence, gratitude, and love; and then I will observe what are those ways which thou hast prescribed for me, thy ways in which thou wouldest have me follow thee; these I would watch carefully that I may become obedient, and prove myself to be a true servant of such a Master.�ote how the verses grow more inward as they proceed: from the speech of Psalms 119:13 we advanced to the manifested joy of Psalms 119:14, and now we come to the secret meditation of the happy spirit. The richest graces are those which dwell deepest.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 15. I will meditate in thy precepts, etc. All along David had shown what he had done; now, what he will do. Psalms 119:10, "I have sought"; Psalms 119:11, "I have hid"; Psalms 119:12, "I have declared"; Psalms 119:14, "I have rejoiced." �ow in the two following verses he doth engage himself to set his mark towards God for time to come. "I will meditate in thy precepts, "etc. We do not rest upon anything already done and past, but continue the same diligence unto the end. Here is David's hearty resolution and purpose, to go on for time to come. Many will say, Thus I have done when I was young, or had more leisure and rest; in that I have meditated and conferred. You must continue still in a holy course. To begin to build, and leave unfinished, is an argument of folly. Thomas Manton.Ver. 15. I will meditate in thy precepts. �ot only of thy precepts or concerning them, but in them, while engaged in doing them. Joseph Addison Alexander.Ver. 15. I will. See this "I will" repeated again and again (Psalms 119:48; Psalms 119:78). In meditation it is hard (sometimes at least) to take off our thoughts from the pre-engagements of other subjects, and apply them to the duty. But it is harder to become duly serious in acting in it, harder yet to dive and ponder; and hardest of all to continue in an abode of thoughts, and dwell long enough, and after views to make reviews, to react the same thinking, to taste things over and over, when the freshness and newness is past, when by long thinking the things before us seem old. We are ready to grow dead and flat in a performance except we stir up ourselves often in it. It is hard to hold on and hold up, unless we hold up a wakeful eye, a warm affection, a strong and quick repeated resolution; yea, and without often lifting up the soul to Christ for fresh recruits of strength to hold on. David, that so excellent artist in this way, saith he will meditate, he often saith he will. Doubtless, he not only said "I will" when he was to make his entrance into this hard work; but likewise for continuance in it, to keep up his heart from flagging, till he well ended his work. It is not the digging into the golden mine, but the digging long, that finds and fetches up the treasure. It is not the diving into the sea, but staying longer, that gets the greater quantity of pearls. To draw out the golden thread of meditation to its due length till the spiritual ends be attained, this is a rare and happy attainment. �athanael Ranew, 1670.Ver. 15. I will meditate. How much our "rejoicing in the testimonies" of God would be increased by a more habitual meditation upon them! This is, however, a resolution which the carnal mind can never be brought to make, and to which the renewed mind through remaining depravity is often sadly reluctant. But it is a blessed employment, and will repay a thousand fold the difficulty of engaging the

too backward heart in the duty. Charles Bridges.Ver. 15. Meditation is of that happy influence, it makes the mind wise, the affections warm, the soul fat and flourishing, and the conversation greatly fruitful. �athanael Ranew.Ver. 15. Meditate in, thy precepts. Study the Scriptures. If a famous man do but write an excellent book, O how we do long to see it! Or suppose I could tell you that there is in France or Germany a book that God himself wrote, I am confident men may draw all the money out of your purses to get that book. You have it by you: O that you would study it! When the eunuch was riding in his chariot, he was studying the prophet Isaiah. He was not angry when Philip came and, as we would have thought, asked him a bold question: "Understandest thou what thou readest?" (Acts 8:27-30); he was glad of it. One great end of the year of release was, that the law might be read (De 31:9-13). It is the wisdom of God that speaks in the Scripture (Lu 11:49); therefore, whatever else you mind, really and carefully study the Bible. Samuel Jacomb (1629-1659), in The Morning Exercises.Ver. 15. I will have respect. The one is the fruit of the other: "I will meditate"; and then, "I will have respect." Meditation is in order to practice; and if it be right, it will beget a respect to the ways of God. We do not meditate that we may rest in contemplation, but in order to obedience: "Thou shalt meditate in the book of the law day and night, that thou mayest observe to do according to all that is written therein" (Joshua 1:8). Thomas Manton.Ver. 15. And have respect unto thy ways. — As an archer hath to his mark. John Trapp.Ver. 15. Respect unto thy ways. It is not without a peculiar pleasure, when travelling, that we contemplate the splendid buildings, the gardens, the fortifications, or the fine art galleries. But what are all these sights to the contemplation of the ways of God, which he himself has traversed, or has marked out for man? And what practical need there is that we consider the way, for else we shall be as a sleepy coachman, not carefully observant of the road, who may soon upset himself and his passengers. Martin Geier.Ver. 15. Thy ways. David's second internal action concerning the word is consideration; where mark well, how by a most proper speech he calls the word of God the ways of God; partly, because by it God comes near unto men, revealing himself to them, who otherwise could not be known of them; for he dwells in light inaccessible; and partly, because the word is the way which leads men to God. So then, because by it God cometh down to men, and by it men go up unto God, and know how to get access to him, therefore is his word called his way. William Cowper.Ver. 15-16. The two last verses of this section present to us a threefold internal action of David's soul toward the word of God; first, meditation; secondly, consideration; thirdly, delectation: every one of these proceeds from another, and they mutually strengthen one another. Meditation brings the word to the mind; consideration views it and looks at length into it, whereof is bred delectation. That which comes into the mind, were it never so good, if it be not considered, goes as it came, leaving neither instruction nor joy; but being once presented by meditation, if it be pondered by consideration, then it breeds delectation, which is the perfection of godliness, in regard of the internal action. William Cowper.

16 I delight in your decrees; I will not neglect your word.

BAR�ES, "I will delight myself in thy statutes - I will find my happiness in thy laws. See Psa_1:2, note; Psa_112:1, note.

I will not forget thy word - I will not allow the world to crowd it out of my mind.

CLARKE, "I will delight myself - The word is very emphatical: אשתעשע eshtaasha, I will skip about and jump for joy.

14. He must exult in God’s word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation.

15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.

GILL, "I will delight myself in thy statutes,.... In looking over them; in meditating on them; in obeying them, and walking according to them; as every good man does delight in the law of the Lord, after the inward man, Rom_7:22; see Psa_119:24;

I will not forget thy word: he took all proper methods to fix it in his memory; he laid it up in his mind; he meditated upon it in his heart, and he talked of it with his lips, Psa_119:11.

SPURGEO�, "Ver. 16. I will delight myself in thy statutes. In this verse delight follows meditation, of which it is the true flower and outgrowth. When we have no other solace, but are quite alone, it will be a glad thing for the heart to turn upon itself, and sweetly whisper, "I will delight myself. What if no minstrel sings in the hall, I will delight myself. If the time of the singing of birds has not yet arrived, and the voice of the turtle is not heard in our land, yet I will delight myself." This is the choicest and noblest of all rejoicing; in fact, it is the good part which can never be taken from us; but there is no delighting ourselves with anything below that which

God intended to be the soul's eternal satisfaction. The statute book is intended to be the joy of every loyal subject. When the believer once peruses the sacred pages his soul burns within him as he turns first to one and then to another of the royal words of the great King, words full and firm, immutable and divine.I will not forget thy word. Men do not readily forget that which they have treasured up, that which they have meditated on (Psalms 119:15), and that which they have often spoken of (Psalms 119:13). Yet since we have treacherous memories it is well to bind them well with the knotted cord of "I will not forget."�ote how two "I wills" follow upon two "I haves." We may not promise for the future if we have altogether failed in the past; but where grace has enabled us to accomplish something, we may hopefully expect that it will enable us to do more.It is curious to observe how this verse is moulded upon Psalms 119:8 : the changes are rung on the same words, but the meaning is quite different, and there is no suspicion of a vain repetition. The same thought is never given over again in this Psalm; they are dullards who think so. Something in the position of each verse affects its meaning, so that even where its words are almost identical with those of another the sense is delightfully varied. If we do not see an infinite variety of fine shades of thought in this Psalm we may conclude that we are colour blind; if we do not hear many sweet harmonies, we may judge our ears to be dull of hearing, but we may not suspect the Spirit of God of monotony.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 16. I will delight myself, etc. He protested before that he had great delight in the testimonies of God: now he saith he will still delight in them. A man truly godly, the more good he doth, the more he desires, delights and resolves to do. Temporisers, on the contrary, who have but a show of godliness, and the love of it is not rooted in their heart, how soon are they weary of well doing! If they have done any small external duty of religion, they rest as if they were fully satisfied, and there needed no more good to be done by them. True religion is known by hungering and thirsting after righteousness, by perseverance in well doing, and an earnest desire to do more.But to this he adds that he will not forget the word. The graces of the Spirit do every one fortify and strengthen another; for ye see meditation helps consideration. Who can consider of that whereof he thinks not? Consideration again breeds delectation; and as here ye see, delectation strengthens memory: because he delights in the word he will not forget the word; and memory again renews meditation. Thus every grace of the Spirit helps another; and by the contrary, one of them neglected, works a wonderful decay of the remnant. William Cowper.Ver. 16 I will delight myself When righteousness, from a matter of constraint becomes a matter of choice, it instantly changes its whole nature, and rises to a higher moral rank than before. The same God whom it is impossible to move by law's authority, moves of his own proper and original inclination in the very path of the law's righteousness. And so, we, in proportion as we are like unto God, are alive to the virtues of that same law, to the terror of whose severities we are altogether dead. We are no longer under a schoolmaster; but obedience is changed from a thing of force into a thing of freeness. It is moulded to a higher state and character than before. We are not driven to it by the God of authority. We are drawn to it by the regards of a now willing heart to all moral and all spiritual excellence. Thomas

Chalmers, 1780-1847.Ver. 16. Meditation must not be a dull, sad, and dispirited thing: not a driving like the chariots of the Egyptians when their wheels were taken off, but like the chariots of Amminadib (Song of Solomon 6:12) that ran swiftly. So let us pray, — Lord, in meditation make me like the chariots of Amminadib, that my swift running may evidence my delight in meditating. Holy David makes delight such an ingredient or assistant here, that sometimes he calls the exercise of meditation by the name of "delight, "speaking in the foregoing verse of this meditation, "I will meditate of thy precepts, "and in Psalms 119:16, I will delight myself in thy statutes; which is the same with meditation, only with superadding the excellent qualification due meditation should have; the name of delight is given to meditation because of its noble concomitant— holy joy and satisfaction. �athanael Ranew.Ver. 16. Delight myself. The word is very emphatic: evetva, eshtaasha, I will skip about and jump for joy. Adam Clarke.Ver. 16. I will not forget. Delight prevents forgetfulness: the mind will run upon that which the heart delighteth in; and the heart is where the treasure is (Matthew 6:21). Worldly men that are intent upon carnal interests, forget the word, because it is not their delight. If anything displeases us, we are glad if we can forget it; it is some release from an inconvenience, to take off our thoughts from it; but it doubles the contentment of a thing that we are delighted in, to remember it, and call it to mind. In the outward school, if a scholar by his own averseness from learning, or by the severity and imprudence of his master, hath no delight in his book, all that he learns is lost and forgotten, it goeth in at one ear, and out at the other: but this is the true art of memory, to cause them to delight in what they learn. Such instructions as we take in with sweetness, they stick with us, and run in our minds night and day. So saith David here, I will delight myself in thy statutes: I will not forget thy word. Thomas Manton.Ver. 16. Forget. I never yet heard of a covetous old man, who had forgotten where he had buried his treasure. Cicero de Senectute.

Gimel ג

17 Be good to your servant while I live, that I may obey your word.

BAR�ES, "Deal bountifully ... - This commences the next portion of the psalm,

indicated by the letter Gimel (ג g), the third letter of the Hebrew alphabet, answering to our letter “g.” Each verse of this portion Psa_119:17-24 begins with this letter. There is a

resemblance between the first word of this verse - gemol גמל - and the letter - “Gimel” -which commences the eight verses of this portion of the psalm. The noun (derived from

the verb) - gâmâl גמל - means a camel, and the letter gimel has been supposed to have

derived its name from its having originally a resemblance to the camel’s neck. In some of the Phenician inscriptions, and in the Ethiopic alphabet, it has this form (Gesenius, “Lex”). The verb used here means to do, or show, or cause good or evil to anyone; and then to reward, or to recompense, either good or evil. Here it seems to be used in a general sense of doing good, or showing favor, as in Psa_13:6; Psa_116:7; Psa_142:7. Compare Pro_11:17. It does not necessarily imply that the author of the psalm had any claim, or demanded this on the ground of merit. He begged the favor, the friendship, the interposition of God in his behalf.

That I may live - The continuance of life was dependent on the favor of God.

And keep thy word - For grace to do this he was equally dependent on God; and he asked that life might be continued, in order that he might honor the word of God by obeying it.

CLARKE, "Deal bountifully - gemol, reward thy servant. Let him have the גמלreturn of his faith and prayers, that the Divine life may be preserved in his soul! Then he

will keep thy word. From גמל gamal, to reward, etc., comes the name of ג gimel, the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist’s art and ingenuity.

GILL, "GIMEL.--The Third Part.

GIMEL. Deal bountifully with thy servant,.... Which character is mentioned, not by way of plea or argument for favour, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy: or "render good" unto him, as the Targum; bestow it on him as a free gift. The Lord deals bountifully with men, when he gives himself unto them as their portion and inheritance; his Son, and all things along with him; his Spirit, and the graces of it; and every daily needful supply of grace;

that I may live, and keep thy word; life natural is the bounty of God; he grants life and favour, he grants life as a favour, and all the mercies and blessings of it; and through the gracious dealings of God with his people, they live spiritually and live comfortably; in his favour is life; the life of faith is encouraged and invigorated in them by it; and eternal life is the free gift and bounty of God through Christ, by whom they have both a right unto it and meetness for it: and the desire of good men to live in this world is not to indulge themselves in carnal lusts and pleasures; not to live to themselves, nor to the lusts of the flesh, nor to the will of men; but to live soberly, righteously, and godly; to live by faith in Christ, and in hope of eternal life through him; and while they live to keep the word of God, and not forget it, as Aben Ezra interprets it, to lay it up for their own use,

and preserve it for others, and observe its instructions, cautions, and directions.

HE�RY, "We are here taught, 1. That we owe our lives to God's mercy. David prays, Deal bountifully with me, that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: “Not that I may live and grow rich, live and be merry, but that I may live and keep thy word,may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do.”

JAMISO�, "Gimel. (Psalm 119:17-24).

Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.

K&D 17-24, "The eightfold Gimel. This is his life's aim: he will do it under fear of thecurse of apostasy; he will do it also though he suffer persecution on account of it. In Psa_

119:17 the expression is only אחיה as Psa_118:19, not ו'חיה as in Psa_119:77, Psa_119:116,

Psa_119:144 : the apodosis imper. only begins with ואשמרה, whereas אחיה is the good

itself for the bestowment of which the poet prays. לP in Psa_119:18 is imper. apoc. Piel

for הQP, like גס in Dan_1:12. נפלאות is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to theperception of faith. The Tôra beneath the surface of its letter contains an abundance of such “wondrous things,” into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Psa_119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Psa_119:19, Psa_39:13; 1Ch_29:15). Hence the poet prays in Psa_119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for

him. Towards this, according to Psa_119:20, his longing tends. רסP (Hiph. in Lam_3:16)

signifies to crush in pieces, Arab. jrš, and here, like the Aramaic רסP, רסP, to be crushed,

broken in pieces. לתאבה (from ב%G, Psa_119:40, Psa_119:174, a secondary form of בה') states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God's judgment, viz., after a more and more thorough knowledge of them. In Psa_119:21 the lxx has probably caught the meaning of

the poet better than the pointing has done, inasmuch as it draws Tπικατάρατοι to Psa_119:21, so that Psa_119:21 consists of two words, just like Psa_119:59, Psa_119:89; and

Kamphausen also follows this in his rendering. For ארורים as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a

predicate before צותיך�Yגים�מZה: cursed (רר' = Arab. harra, detestari), viz., by God. Instead

of לP, “roll” (from ללP, Jos_5:9), it is pointed in Psa_119:22 QP, as inה = ”P, “uncoverל (מעל)Psa_119:18, reproach being conceived of as a covering or veil (as e.g., in Psa_69:8), cf.

Isa_22:8 (perhaps also Lam_2:14; Lam_4:22, if ה�עלQP there signifies “to remove the

covering upon anything”). םP in Psa_119:23, as in Jer_36:25, has the sense of ם־+יP,

etiamsi; and םP in Psa_119:24 the sense of nevertheless, \µως, Ew. §354, a. On �8נד8ר�(reciprocal), cf. Eze_33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.

BI 17, "Deal bountifully with Thy servant, that I may live, and keep Thy Word.

Human life

Two facts suggested concerning human life:

I. That its continuance depends upon Divine mercy. No creature has a right to live. All finite life is a gift; especially is this the case with human life, that has outraged its constitution and rebelled against its Creator. We live by mercy.

II. That its value depends upon true obedience. Life apart from obedience is a life without moral peace, without harmony, without spiritual usefulness, without God, without hope. (Homilist.)

CALVI�, "17.Do good to thy servant The term גמל gamal, which some render to requite, does not, among the Hebrews, import mutual recompense, but frequently signifies to confer a benefit, as in Psalms 116:7, and many other passages. Here it must be viewed as expressive of free favor. The words, however, may admit of two senses. They may be read as a separate clause, in this manner: O God! display thy goodness to thy servant, and thus I shall live, or then I shall esteem myself happy. Or the verse may form one connected statement: O God! grant to thy servant the favor that, while I live, I may keep thy commandments. If the former lection is adopted, then, by these words, the prophet declares that, without the favor of God, he is like a dead man; that though he might abound in every thing else, yet he could not subsist without feeling that God was propitious towards him. The latter interpretation is preferable, That the prophet asks as a principal favor, that, while he lives, he may devote himself entirely to God; being fully persuaded that the grand object of his existence consists in his exercising himself in his service, an object which he firmly resolves to pursue. For this reason these two clauses are connected together, that I may live, and keep thy word. “I desire no other mode of living than that of approving myself to be a true and faithful servant of God.” All wish God to grant them a prolongation of their life; a wish after which the whole world ardently aspire, and yet there is scarcely one among a hundred who reflects upon the purpose for which he ought to live. To withdraw us from cherishing such irrational propensities, the prophet here describes the main object of our existence. He declares it to be owing to the peculiar grace of the Holy Spirit, that any person keeps the law of God. Had he imagined that the preparing oneself for the observance of his law depended on his own free will, then this prayer would have been nothing else

than downright hypocrisy.

Very similar is the doctrine contained in the next verse. Having acknowledged, that power to keep the law is imparted to men by God, he, at the same time, adds, that every man is blind, until he also enlighten the eyes of his understanding. Admitting that God gives light to us by his word, the prophet here means that we are blind amid the clearest light, until he remove the veil from our eyes. When he confesses that his eyes are veiled and shut, rendering him unable to discern the light of the heavenly doctrine, until God, by the invisible grace of his Spirit, open them, he speaks as if he were deploring his own blindness, and that of the whole human race. But, while God claims this power for himself, he tells us that the remedy is at hand, provided we do not, by trusting to our own wisdom, reject the gracious illumination offered to us. Let us learn, too, that we do not receive the illumination of the Spirit of God to make us contemn the external word, and take pleasure only in secret inspirations, like many fanatics, who do not regard themselves spiritual, except they reject the word of God, and substitute in its place their own wild speculations. Very different is the prophet’s aim, which is to inform us that our illumination is to enable us to discern the light of life, that God manifests by his word. He designates the doctrine of the law, marvelous things, (404) to humble us, to contemplate with admiration its height; and to convince us the more of our need of the grace of God, to comprehend the mysteries, which surpass our limited capacity. From which we infer, that not only the ten commandments are included in the term la but also the covenant of eternal salvation, with all its provisions, which God has made. And knowing, as we do, that Christ, “in whom are hid all the treasures of knowledge and wisdom,” “is the end of the law,” we need not be surprised at the prophet commending it, in consequence of the sublime mysteries which it contains, Colossians 2:3; Romans 10:4

SPURGEO�, "Ver. 17-24 In this section the trials of the way appear to be manifest to the Psalmist's mind, and he prays accordingly for the help which will meet his case. As in the last eight verses he prayed as a youth newly come into the world, so here he pleads as a servant and a pilgrim, who growingly finds himself to be a stranger in an enemy's country. His appeal is to God alone, and his prayer is specially direct and personal. He speaks with the Lord as a man speaketh with his friend.Ver. 17. Deal bountifully with thy servant. He takes pleasure in owning his duty to God, and counts it the joy of his heart to be in the service of his God. Out of his condition he makes a plea, for a servant has some hold upon a master; but in this case the wording of the plea shuts out the idea of legal claim, since he seeks bounty rather than reward. Let my wage be according to thy goodness, and not according to my merit. Reward me according to the largeness of thy liberality, and not according to the scantiness of my service. The hired servants of our Father have all of them bread enough and to spare, and he will not leave one of his household to perish with hunger, .If the Lord will only treat us as he treats the least of his servants we may be well content, for all his true servants are sons, princes of the blood, heirs of life eternal. David felt that his great needs required a bountiful provision, and that his little desert would never earn such a supply; hence he must

throw himself upon God's grace, and look for the great things he needed from the great goodness of the Lord. He begs for a liberality of grace, after the fashion of one who prayed, "O Lord, thou must give me great mercy or no mercy, for little mercy will not serve my turn."That I may live. Without abundant mercy he could not live. It takes great grace to keep a saint alive. Even life is a gift of divine bounty to such undeserving ones as we are. Only the Lord can keep us in being, and it is mighty grace which preserves to us the life which we have forfeited by our sin. It is right to desire to live, it is meet to pray to live, it is just to ascribe prolonged life to the favour of God. Spiritual life, without which this natural life is mere existence, is also to be sought of the Lord's bounty, for it is the noblest work of divine grace, and in it the bounty of God is gloriously displayed. The Lord's servants cannot serve him in their own strength, for they cannot even live unless his grace abounds towards them.And keep thy word. This should be the rule, the object, and the joy of our life. We may not wish to live and sin; but we may pray to live and keep God's word. Being is a poor thing if it be not well being. Life is only worth keeping while we can keep God's word; indeed, there is no life in the highest sense apart from holiness: life while we break the law is but a name to live.The prayer of this verse shows that it is only through divine bounty or grace that we can live as faithful servants of God, and manifest obedience to his commands. If we give God service it must be because he gives us grace. We work for him because he works in us. Thus we may make a chain out of the opening verses of the three first octaves of this Psalm: Psalms 119:1 blesses the holy man, Psalms 119:9 asks how we can attain to such holiness, and Psalms 119:17 traces such holiness to its secret source, and shows us how to seek the blessing. The more a man prizes holiness and the more earnestly he strives after it, the more will he be driven towards God for help therein, for he will plainly perceive that his own strength is insufficient, and that he cannot even so much as live without the bounteous assistance of the Lord his God.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 17. Deal bountifully with thy servant, etc. These words might be— Render unto thy servant, or upon thy servant. A deep signification seems to be here involved. The holy man will take the responsibility of being dealt with, not certainly as a mere sinful man, but as a man placing himself in the way appointed for reconciliation. Such we find to be the actual case, as you read in Psalms 119:16, in the Part immediately preceding— "I will delight myself in thy statutes; I will not forget thy word." �ow, the statutes of the Lord referred preeminently to the sacrifices for sin, and the cleansing for purifications that were prescribed in the Law. You have to conceive of the man of God as being in the midst of the Levitical ritual, for which you find him making all preparations: 1 Chronicles 22:1-19; 1 Chronicles 23:1-32; 1 Chronicles 24:1-31. Placing himself, therefore, upon these, he would pray the Lord to deal with him according to them; or, as we, in �ew Testament language, would say, — placing himself on the great atonement, the believer would pray the Lord to deal with him according to his standing in Christ, which would be in graciousness or bounty. For if the Lord be just to condemn without the atonement, he is also just to pardon through the atonement; yea, he is just, and the justifier of him that believeth in Jesus. John Stephen.

Ver. 17. Deal bountifully, etc. O Lord, I am constantly resolved to obey and adhere to thy known will all the days of my life: O make me those gracious returns which thou hast promised to all such. Henry Hammond.Ver. 17. Deal bountifully... that I may keep thy word, etc. A faithful servant should count his by past service richly rewarded by being employed yet more in further service, as this prayer teacheth; for David entreats that he may live and keep God's word. David Dickson.Ver. 17. Bountifully. And indeed, remembering what a poor, weak, empty, and helpless creature the most experienced believer is in himself, it is not to be conceived that anything short of a bountiful supply of grace can answer the emergency. Charles Bridges.Ver. 17. Thy servant. That he styles himself so frequently the servant of God notes the reverent estimation he had of his God, in that he accounts it more honourable to be called the servant of God who was above him than the king of a mighty, ancient, and most famous people that were under him. And indeed, since the angels are styled his ministers, shall men think it a shame to serve him? and especially since he of his goodness hath made them our servants, "ministering spirits" to us? Should we not joyfully serve him who hath made all his creatures to serve us, and exempted us from the service of all other, and hath only bound us to serve himself? William Cowper.Ver. 17. That I may live. As a man must "live" in order to work, the first petition is, that God would "deal with his servant, "according to the measure of grace and mercy, enabling him to "live" the life of faith, and strengthening him by the Spirit of might in the inner man. George Horne, 1730-1792.Ver. 17. That I may live, and keep thy word. David joins here two together, which whosoever disjoins cannot be blessed. He desires to live; but so to live that he may keep God's word. To a reprobate man, who lives a rebel to his Maker, it had been good (as our Saviour said of Judas) that he had never been born. The shorter his life is, the fewer are his sins and the smaller his judgments. But to an elect man, life is a great benefit; for by it he goes from election to glorification, by the way of sanctification. The longer he lives, the more good he doth, to the glory of God, the edification of others, and confirmation of his own salvation; making it sure to himself by wrestling and victory in temptations, and perseverance in well doing. William Cowper.

BE�SO�, "Verse 17-18GIMEL.Psalms 119:17-18. Deal bountifully with thy servant — I plead no merit, but only thy free grace and rich mercy; that I may live — Safely and comfortably; and keep thy word — For I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service. Open thou mine eyes — Enlighten my mind by thy Holy Spirit, and dispel all ignorance and error. That I may behold wondrous things out of thy law — Those great and marvellous depths of divine wisdom and goodness, and those profound mysteries of Christ, and of God’s grace to mankind, and that everlasting state, which are not to be known but by divine illumination.

COFFMA�, "Verse 17

STROPHE 3

GOD'S LAW IS COU�SELOR AGAI�ST PLOTTI�G PRI�CES

Gimel

"Deal bountifully with thy servant that I may live;

So will I observe thy word.

Open mine eyes, that I may behold

Wondrous things out of thy law.

I am a sojourner in the earth:

Hide not thy commandments from me.

My soul breaketh for the longing

That it hath unto thine ordinances at all times.

Thou hast rebuked the proud that are cursed,

That do wander from thy commandments.

Take away from me reproach and contempt;

For I have kept thy testimonies.

Princes also sat and talked against me;

But thy servant did meditate on thy statutes.

Thy testimonies also are my delight

And my counselors."

"Princes sat and talked against me" (Psalms 119:23). See Psalms 119:161 for comment on this.

"These verse are the first indication in the psalm (except in Psalms 119:8b) of the psalmist's personal troubles. The insolent or the proud (RSV has `godless') in Psalms 119:21,23 are referred to again in Psalms 119:51,69,78,85,122. Apparently the reference is to irreligious Jews. The princes also were probably Hebrews, but of the nobility."[22] McCullough and others have made such deduction on the basis that there is no reference to Gentiles in the passage.

COKE, "Psalms 119:17. Deal bountifully with thy servant— The original word גמלgamal, signifies either to do good, or to render or return good: If we understand it in this latter sense, this return must be here considered as a reward, not of merit but of mercy.

CO�STABLE, "Verses 17-243. An appreciation for God"s Word119:17-24

The psalmist"s prayer for God to illuminate his understanding concerning His Word is one that all God"s people need to pray ( Psalm 119:17-18). Psalm 119:19-20 reflect the writer"s great appetite for the Word. In contrast to the wicked, whom the psalmist asked God to remove, he delighted in God"s Word ( Psalm 119:21-24). The wicked who oppress those who love the Scriptures come into view quite often in this psalm ( Psalm 119:23; Psalm 119:53; Psalm 119:61; Psalm 119:69-70; Psalm 119:78; Psalm 119:85-87; Psalm 119:95; Psalm 119:110; Psalm 119:115; Psalm 119:119; Psalm 119:122; Psalm 119:134; Psalm 119:155; Psalm 119:157-158; Psalm 119:161).

One of the writer"s favorite titles for himself in this psalm was God"s "servant" ( Psalm 119:17; Psalm 119:23; Psalm 119:38; Psalm 119:49; Psalm 119:65; Psalm 119:76; Psalm 119:84; Psalm 119:124-125; Psalm 119:135; Psalm 119:140; Psalm 119:176).

EBC, "In Psalms 119:17 the psalmist desires continued life, mainly because it affords the opportunity of continued obedience. He will "observe Thy Word," not only in token of gratitude, but because to him life is precious chiefly because in its activities he can serve God. Such a reason for wishing to live may easily change to a willingness to die, as it did with Paul, who had learned that a better obedience was possible when he had passed through the dark gates, and therefore could say, "To die is gain." Psalms 119:18-19 are connected in so far as the former desires subjective illumination and the latter objective revelation. Opened eyes are useless, if commandments are hidden; and the disclosure of the latter is in vain unless there are eyes to see them. Two great truths lie in the former petition-namely, that scales cover our spiritual vision which only God can take away, and that His revelation has in its depths truths and treasures which can only be discerned by His help. The cognate petition in Psalms 119:19 is based upon the pathetic thought that man is a stranger on earth, and therefore needs what will take away his sense of homelessness and unrest. All other creatures are adapted to their environments, but he has a consciousness that he is an exile here, a haunting, stinging sense, which vaguely feels after repose in his native land. "Thy commandments" can still it. To know God’s will, with knowledge which is acceptance and love, gives rest, and makes every place a mansion in the Father’s house.

18 Open my eyes that I may see wonderful things in your law.

BAR�ES, "Open thou mine eyes -Margin, “Reveal.” So the Septuagint and the Latin Vulgate. The Hebrew word means to be naked; then to make naked, to uncover, to disclose, to reveal. Here it is the same as “uncover;” that is, take away from the eyes what is before them to prevent clear vision. Compare Num_22:31; Num_24:4, Num_24:16.

That I may behold wondrous things - Things which are suited to excite wonder and amazement: that is, things which are secret or hidden from the common view; the deep, spiritual meaning of the word of God. By natural vision he might see the surface -the letter; to see the deep, hidden, real, meaning, he needed the special influence of God. Compare 1Co_2:12, 1Co_2:14-15. He believed that there were such things in the law of God; he desired to see them.

Out of thy law - Out of the written word; out of the Scriptures. The word “law” here is used to denote “all” that God had revealed to mankind; all that is contained in the volume of inspiration. The truths taught here are

(1) That there are deep, hidden, secret things in the word of God, which are not perceived by the natural man;

(2) That those things, when understood, are suited to excite wonder, or to fill the mind with admiring views of God;

(3) That a special illumination of God is necessary that man may perceive these things; and

(4) That the proper understanding of these things is connected with prayer, and can be hoped for only in answer to prayer.

No one has a proper appreciation of divine truth - of the beauty, the spiritual meaning, the grandeur, the sublimity of the Bible - until he is a renewed - a praying - man. Compare the notes at 1Co_2:6-15.

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

GILL, "Open thou mine eyes,.... The eyes of my heart or understanding, as Kimchi; or, "reveal mine eyes" (t); take off the veil from them: there is a veil of darkness and ignorance on the hearts of all men, with respect to divine and spiritual things; their

understandings are darkened, yea, darkness itself. This veil must be removed; the scales must drop from their eyes; their eyes must be opened and enlightened, before they can discern spiritual things contained in the word of God; and even good men need to have the eyes of their understandings more and more enlightened into these things, as the psalmist here petitions, and the apostle prays for his Ephesians, Eph_1:17;

that I may behold wondrous things out of thy law; the law strictly taken, which had great and excellent things in it; and was wonderful for the compendiousness of it; for the justice, holiness, and equity of its precepts; especially for its spirituality, and above all for Christ, being the end of it; the two last more particularly could only be discerned by a spiritual man: or rather the five books of Moses, the almost only Scriptures extant in David's time, in which there were many wonderful things concerning Christ; some delivered by way of promise and prophecy of him, under the characters of the seed of the woman, the seed of Abraham, the Shiloh, and the great Prophet; and many others in dark figures, types, and shadows, which required a spiritual sight to look into; of which the rock and manna, the brasen serpent, passover, &c. are instances: but rather, as the word "law" signifies "doctrine", the doctrine of the Gospel may be meant; which contains mysteries in it, respecting the trinity of Persons in the Godhead, the person of Christ, his incarnation, sufferings and death; the blessings of grace through him; the doctrines of peace, pardon, righteousness, eternal life, and the resurrection of the dead; with many others.

HE�RY, "Observe here, 1. That there are wondrous things in God's law, which we are all

concerned, and should covet, to behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long hidden from the wise and prudent, but are now revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach to look into them, 1Pe_1:12. Those that would see the wondrous things of God's law and gospel must beg of him to open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said, Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.

SPURGEO�, "Ver. 18. Open thou mine eyes. This is a part of the bountiful dealing which he has asked for; no bounty is greater than that which benefits our person, our soul, our mind, and benefits it in so important an organ as the eye. It is far better to have the eyes opened than to be placed in the midst of the noblest prospects and remain blind to their beauty.That l may behold wondrous things out of thy law. Some men can perceive no wonders in the gospel, but David felt sure that there were glorious things in the law: he had not half the Bible, but he prized it more than some men prize the whole. He felt that God had laid up great bounties in his word, and he begs for power to

perceive, appreciate, and enjoy the same. We need not so much that God should give us more benefits, as the ability to see what he has given.The prayer implies a conscious darkness, a dimness of spiritual vision, a powerlessness to remove that defect, and a full assurance that God can remove it. It shows also that the writer knew that there were vast treasures in the word which he had not yet fully seen, marvels which he had not yet beheld, mysteries which he had scarcely believed. The Scriptures teem with marvels; the Bible is wonder land; it not only relates miracles, but it is itself a world of wonders. Yet what are these to closed eyes? And what man can open his own eyes, since he is born blind? God himself must reveal revelation to each heart. Scripture needs opening, but not one half so much as our eyes do: the veil is not on the book, but on our hearts. What perfect precepts, what precious promises, what priceless privileges are neglected by us because we wander among them like blind men among the beauties of nature, and they are to us as a landscape shrouded in darkness!The Psalmist had a measure of spiritual perception, or he would never have known that there were wondrous things to be seen, nor would he have prayed, "open thou mine eyes"; but what he had seen made him long for a clearer and wider sight. This longing proved the genuineness of what he possessed, for it is a test mark of the true knowledge of God that it causes its possessor to thirst for deeper knowledge.David's prayer in this verse is a good sequel to Psalms 119:10, which corresponds to it in position in its octave: there he said, "O let me not wander, "and who so apt to wander as a blind man? and there, too, he declared, "with my whole heart have I sought thee, "and hence the desire to see the object of his search. Very singular are the interlacings of the boughs of the huge tree of this Psalm, which has many wonders even within itself if we have opened eyes to mark them.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 18. Open thou mine eyes. Who is able to know the secret and hidden things of the Scriptures unless Christ opens his eyes? Certainly, no one; for "�o man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whom the Son will reveal him." Wherefore, as suppliants, we draw near to him, saying, "Open thou mine eyes, "etc. The words of God cannot be kept except they be known; neither can they be known unless the eyes shall be opened, — hence it is written, "That I may live and keep thy word"; and then, "Open thou mine eyes." Paulus Palanterius.Ver. 18. Open thou mine eyes. "What wilt thou that I shall do unto thee?" was the gracious inquiry of the loving Jesus to a poor longing one on earth. "Lord! that I may receive my sight, "was the instant answer. So here, in the same spirit, and to the same compassionate and loving Lord, does the Psalmist pray, "Open thou mine eyes"; and both in this and the preceding petition, "Deal bountifully with thy servant, "we see at once who prompted the prayer. Barton Bouchier.Ver. 18. Open thou mine eyes. If it be asked, seeing David was a regenerate man, and so illumined already, how is it that he prays for the opening of his eyes? The answer is easy: that our regeneration is wrought by degrees. The beginnings of light in his mind made him long for more; for no man can account of sense, but he who hath it. The light which he had caused him to see his own darkness; and therefore, feeling his wants, he sought to have them supplied by the Lord. William Cowper.Ver. 18. Open thou mine eyes. The saints do not complain of the obscurity of the

law, but of their own blindness. The Psalmist doth not say, Lord make a plainer law, but, Lord open mine eyes:blind men might as well complain of God, that he doth not make a sun whereby they might see. The word is "a light that shineth in a dark place" (2 Peter 1:19). There is no want of light in the Scripture, but there is a veil of darkness upon our hearts; so that if in this clear light we cannot see, the defect is not in the word, but in ourselves.The light which they beg is not anything besides the word. When God is said to enlighten us, it is not that we should expect new revelations, but that we may see the wonders in his word, or get a clear sight of what is already revealed. Those that vent their own dreams under the name of the Spirit, and divine light, they do not give you mysteria, but monstra, portentous opinions; they do not show you the wondrous things of God's law, but the prodigies of their own brain; unhappy abortives, that die as soon as they come to light. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isaiah 8:20). The light which we have is not without the word, but by the word.The Hebrew phrase signifieth "unveil mine eyes." There is a double work, negative and positive. There is a taking away of the veil, and an infusion of light. Paul's cure of his natural blindness is a fit emblem of our cure of spiritual blindness: "Immediately there fell from his eyes as it had been scales: and he received sight forthwith" (Acts 9:18). First, the scales fall from our eyes, and then we receive sight. Thomas Manton.Ver. 18. The Psalmist asks for no new revelation. It was in God's hand to give this, and he did it in his own time to those ancient believers; but to all of them at every time there was enough given for the purposes of life. The request is not for more, but that he may employ well that which he possesses. Still better does such a form of request suit us, to whom life and immortality have been brought to light in Christ. If we do not find sufficient to exercise our thoughts with constant freshness, and our soul with the grandest and most attractive subjects, it is because we want the eye sight. It is of great importance for us to be persuaded of this truth, that there are many things in the Bible still to be found out, and that, if we come in the right spirit, we may be made discoverers of some of them. These things disclose themselves, not so much to learning, though that is not to be despised, as to spiritual sight, to a humble, loving heart.And this at least is certain, that we shall always find things that are new to ourselves. However frequently we traverse the field, we shall perceive some fresh golden vein turning up its glance to us, and we shall wonder how our eyes were formerly holden that we did not see it. It was all there waiting for us, and we feel that more is waiting, if we had the vision. There is a great Spirit in it that holds deeper and even deeper converse with our souls.This further may be observed, that the Psalmist asks for no new faculty. The eyes are there already, and they need only to be opened. It is not the bestowal of a new and supernatural power which enables a man to read the Bible to profit, but the quickening of a power he already possesses. In one view it is supernatural, as God is the Author of the illumination by a direct act of his Spirit; in another it is natural, as it operates through the faculties existing in a man's soul. God gives "the spirit of wisdom and revelation in the knowledge of Christ, that the eyes of man's understanding may be enlightened." (Ephesians 1:17) It is important to remember

this also, for here lies our responsibility, that we have the faculty, and here also is the point at which we must begin action with the help of God. A man will never grow into the knowledge of God's word by idly waiting for some new gift of discernment, but by diligently using that which God has already bestowed upon him, and using at the same time all other helps that lie within his reach. There are men and books that seem, beyond others, to have the power of aiding insight. All of us have felt it in the contact of some affinity of nature which makes them our best helpers; the kindred clay upon the eyes by which the great Enlightener removes our blindness (John 9:6). Let us seek for such, and if we find them let us employ them without leaning on them. Above all, let us give our whole mind in patient, loving study to the book itself, and where we fail, at any essential part, God will either send his evangelist Philip to our aid (Acts 8:26-40) or instruct us himself. But it is only to patient, loving study that help is given. God could have poured all knowledge into us by easy inspiration, but it is by earnest search alone that it can become the treasure of the soul.But if so, it may still be asked what is the meaning of this prayer, and why does the Bible itself insist so often on the indispensable need of the Spirit of God to teach? �ow there is a side here as true as the other, and in no way inconsistent with it. If prayer without effort would be presumptuous, effort without prayer would be vain. The great reason why men do not feel the power and beauty of the Bible is a spiritual one. They do not realize the grand evil which the Bible has come to cure, and they have not a heart to the blessings which it offers to bestow. The film of a fallen nature, self maintained, is upon their eyes while they read: "The eyes of their understanding are darkened, being alienated from the life of God" (Ephesians 4:18). All the natural powers will never find the true key to the Bible, till the thoughts of sin and redemption enter the heart, and are put in the centre of the Book. It is the part of the Father of lights, by the teaching of his Spirit, to give this to the soul, and he will, if it humbly approaches him with this request. Thus we shall study as one might a book with the author at hand, to set forth the height of his argument, or as one might look on a noble composition, when the artist breathes into us a portion of his soul, to let us feel the centre of its harmonies of form and colour. Those who have given to the Bible thought and prayer will own that these are not empty promises. John Ker, in a Sermon entitled, "God's Word Suited to Man's Sense of Wonder, "1877.Ver. 18. O let us never forget; that the wonderful things contained in the divine law can neither be discovered nor relished by the "natural man, "whose powers of perception and enjoyment are limited in their range to the objects of time and sense. It is the divine Spirit alone who can lighten the darkness of our sinful state, and who can enable us to perceive the glory, the harmony, and moral loveliness which everywhere shine forth in the pages of revealed truth. John Morison, 1829.Ver. 18. Uncover my eyes and I will look— wonders out of thy law. The last clause is a kind of exclamation after his eyes have been uncovered. This figure is often used to denote inspiration or a special divine communication. "Out of thy law, "i.e., brought out to view, as if from a place of concealment. Joseph Addison Alexander.Ver. 18. Wondrous things. Many were the signs and miracles which God wrought in the midst of the people of Israel, which they did not understand. What was the reason? Moses tells us expressly what if was: "Yet the Lord hath not given you an

heart to perceive and eyes to see, and ears to hear, unto this day" (De 29:4). They had sensitive eyes and ears, yea, they had a rational heart or mind; but they wanted a spiritual ear to hear, a spiritual heart or mind to apprehend and improve those wonderful works of God; and these they had not, because God had not given them such eyes, ears, and hearts. Wonders without grace cannot open the eyes fully; but grace without wonders can. And as man hath not an eye to see the wonderful works of God spiritually, until it is given; so, much less hath he an eye to see the wonders of the word of God till it be given him from above; and therefore David prays, Open thou mine eyes, that I may behold wondrous things out of thy law. And if the wondrous things of the law are not much seen till God give an eye, then much less are the wondrous things of the Gospel. The light of nature shows us somewhat of the Law; but nothing of the Gospel was ever seen by the light of nature. Many who have seen and admired some excellencies in the Law could never see, and therefore have derided, that which is the excellency of the Gospel, till God had opened their heart to understand. Joseph Caryl, 1602-1673.Ver. 18. "The word is very nigh" unto us; and, holding in our hand a document that teems with what is wonderful, the sole question is, "Have we an eye to its marvels, a heart for its mercies?" Here is the precise use of the Holy Spirit. The Spirit puts nothing new into the Bible; he only so enlightens and strengthens our faculties, that we can discern and admire what is there already. It is not the telescope which draws out that rich sparkling of stars on the blue space, which to the naked eye seem points of light, and untenanted: it is not the microscope which condenses the business of a stirring population into the circumference of a drop of water, and clothes with a thousand tints the scarcely discernible wing of the ephemeral insect. The stars are shining in their glory, whether or no we have the instruments to penetrate the azure; and the tiny tenantry are carrying on their usual concerns, and a rich garniture still forms the covering of the insect, whether or no the powerful lens has turned for us the atom into a world, and transformed the almost imperceptible down into the sparkling plumage of the bird of paradise. Thus the wonderful things are already in the Bible. The Spirit who indited them at first brings them not as new revelations to the individual; but, by removing the mists of carnal prejudice, by taking away the scales of pride and self sufficiency, and by rectifying the will, which causes the judgment to look at truth through a distorted medium, — by influencing the heart, so that the affections shall no longer blind the understanding, — by these and other modes, which might be easily enumerated, the Holy Ghost enables men to recognize what is hid, to perceive beauty and to discover splendour where all before had appeared without form and comeliness; and thus brings round the result of the Bible, in putting on the lip the wonderful prayer which he had himself inspired: Open thou mine eyes, that I may behold wondrous things out of thy law. Henry Melvill, 1798-1871.Ver. 18. The wondrous things seem to be the great things of an eternal world— he had turned his enquiring eyes upon the wonders of nature, sun, moon, and stars, mountains, trees, and rivers. He had seen many of the wonders of art; but now, he wanted to see the spiritual wonders contained in the Bible. He wanted to know about God himself in all his majesty, purity, and grace. He wanted to learn the way of salvation by a crucified Redeemer, and the glory that is to follow.Open mine eyes. — David was not blind— his eye was not dim. He could read the

Bible from end to end, and yet he felt that he needed more light. He felt that he needed to see deeper, to have the eyes of his understanding opened. He felt that if he had nothing but his own eyes and natural understanding, he would not discover the wonders which he panted to see. He wanted divine teaching— the eye salve of the Spirit; and therefore he would not open the Bible without this prayer, "Open thou mine eyes." Robert Murray Macheyne, 1813-1843.Ver. 18. Wondrous things. Wherefore useth he this word "wondrous"? It is as if he would have said, Although the world taketh the law of God to be but a light thing, and it seemeth to be given but as it were for simple souls and young children; yet for all that there seemeth such a wisdom to be in it, as that it surmounts all the wisdom of the world, and that therein lie hid wonderful secrets. John Calvin.Ver. 18. Thy law. That which is the object of the understanding prayed for, that in the knowledge whereof the Psalmist would be illuminated, is hrwt. The word signifies instruction; and being referred unto God, it is his teaching or instruction of us by the revelation of himself, the same which we intend by the Scripture. When the books of the Old Testament were completed they were, for distinction's sake, distributed into hrwt, Mybwtk, and Myaybg, or the "Law, "the "Psalms, "and the "Prophets, "Lu 24:44. Under that distribution Torah signifies the five books of Moses. But whereas these books of Moses were, as it were, the foundation of all future revelations under the Old Testament, which were given in the explication thereof, all the writings of it were usually called "the Law, "Isaiah 8:20. By the law, therefore, in this place, the Psalmist understands all the books that were then given unto the church by revelation for the rule of its faith and obedience. And that by the law, in the Psalms, the written law is intended, is evident from the first of them, wherein he is declared blessed who "meditates therein day and night, "Psalms 1:2; which hath respect unto the command of reading and meditating on the books thereof in that manner, Joshua 1:8. That, therefore, which is intended by this word is the entire revelation of the will of God, given unto the church for the rule of its faith and obedience— that is, the holy Scripture.In this law there are twalpg "wonderful things." alp signifies to be "wonderful, "to be "hidden, "to be "great" and "high; "that which men by the use of reason cannot attain unto or understand (hence twalpg are things that have such an impression of divine wisdom and power upon them as that they are justly the object of our admiration); that which is too hard for us as De 17:8, rkr Kmm alpy yk — "If a matter be too hard for thee, "hid from thee. And it is the name whereby the miraculous works of God are expressed, Ps 77:11 78:11. Wherefore, these "wonderful things of the law" are those expressions and effects of divine wisdom in the Scripture which are above the natural reason and understanding of men to find out and comprehend. Such are the mysteries of divine truth in the Scripture, especially because Christ is in them, whose name is" Wonderful, "Isaiah 9:6; for all the great and marvellous effects of infinite wisdom meet in him. John Owen, 1616-1683.Ver. 18. Wondrous things. There are promises in God's word that no man has ever tried, to find. There are treasures of gold and silver in it that no man has taken the pains to dig for. There are medicines in it for the want of a knowledge of which hundreds have died. It seems to me like some old baronial estate that has descended to a man (who lives in a modern house) and thinks it scarcely worth while to go and

look into the venerable mansion. Year after year passes away and he pays no attention to it, since he has no suspicion of the valuable treasures it contains, till, at last, some man says to him, "Have you been up in the country to look at that estate?" He makes up his mind that he will take a look at it. As he goes through the porch he is surprised to see the skill that has been displayed in its construction: he is more and more surprised as he goes through the halls. He enters a large room, and is astonished as he beholds the wealth of pictures on the walls, among which are portraits of many of his revered ancestors. He stands in amazement before them. There is a Titian, there a Raphael, there is a Correggio, and there is a Giorgione. He says, "I never had any idea of these before." "Ah, "says the steward, "there is many another thing that you know nothing about in the castle, "and he takes him from room to room and shows carved plate, and wonderful statues, and the man exclaims, "Here I have been for a score of years the owner of this estate, and have never before known what things were in it." But no architect ever conceived of such an estate as God's word, and no artist, or carver, or sculptor, ever conceived of such pictures, and carved dishes, and statues as adorn its apartments. It contains treasures that silver, and gold, and precious stones are not to be mentioned with. Henry Ward Beecher, 1872.Ver. 18. That I may behold wondrous things. The great end of the Word of God in the Psalmist's time, as now, was practical; but there is a secondary use here referred to, which is worthy of consideration, — its power of meeting man's faculty of wonder. God knows our frame, for he made it, and he must have adapted the Bible to all its parts. If we can show this, it may be another token that the book comes from Him who made man... That God has bestowed upon man the faculty of wonder we all know. It is one of the first and most constant emotions in our nature. We can see this in children, and in all whose feelings are still fresh and natural. It is the parent of the desire to know, and all through life it is urging men to enquire. John Ker.Ver. 18. Wondrous things out of thy law. In 118 we had the "wondrous" character of redemption; in 119 we have the "wonders" (Psalms 119:18; Psalms 119:27; Psalms 119:129), of God's revelation. William Kay, 1871.Ver. 18-19. When I cannot have Moses to tell me the meaning, saith Saint Augustine, give me that Spirit that thou gavest to Moses. And this is that which every man that will understand must pray for: this David prayed for; — Open thou mine eyes that I may see the wonders of the Law; and (Psalms 119:19) hide not thy commandments from me. And Christ saith, "If you, being evil, can give good gifts to your children; how much more shall your heavenly Father give his Holy Spirit to them that ask him?" so that then we shall see the secrets of God. Richard Stock, (1626).

COKE, "Psalms 119:18. Open thou mine eyes— That is, "Illuminate the eyes of my mind by thy grace, that I may clearly discern the admirable wisdom hidden in thy law;" for the Hebrew word נפלאות niphlaoth, rendered wondrous things, signifies hidden wonders. The distressed circumstances of the Psalmist, when compared with the magnificent promises made in the law to the righteous, might fill him with perplexity; and as he was unable to reconcile his condition with the letter of the law, he might possibly address God for illumination in this point, which was to him otherwise inexplicable, and, what he elegantly stiles it, a hidden wonder. See Mr.

Boyle on the Stile of the Sacred Scripture. I am a stranger in the earth, in the next verse, would be better rendered, I am a stranger in the land, as being forced to wander from place to place. See 1 Samuel 23:13.

�ISBET, "WO�DROUS THI�GS‘Wondrous things out of Thy law.’Psalms 119:18The life of the soul has its wonders as well as the life of the body and the life of nature. It is a complex and mysterious thing. �one but ‘opened eyes’ can discern its marvellous treasures; and with them the further we see the greater is the wonder. God’s discipline, God’s patience, God’s adjustment of men’s powers and defects, God’s method of answering prayer or seeming to be deaf to it—in these and similar dealings we can, if we will, find ever-fresh food for wonder, if only He grant us the gift of a teachable heart and an open eye.

I. Think of the phenomenon, so well known to all Christians, God’s strength made perfect in weakness.—Sometimes it is in spite of men’s weakness; sometimes it is actually in consequence of it. The wonderful thing is to see how God’s strength often takes hold of a weak character, and works upon it His miracles of purification. Where the worldly critic despairs, the instructed Christian hopes.

II. Consider another phenomenon in God’s discipline: the use which He makes of disappointment.—Is there no room for wonder here? To a very young boy disappointment is crushing and blinding. Everything and everybody seem set against him. But when growing years or a riper Christian experience has at last opened his eyes, he begins to discern ‘wondrous things’ in the Divine law of disappointment. He sees, and others perhaps see still more plainly, that that was the rock on which his character was built.

III. �otice another wondrous thing of God’s law: His permission of sin.—Sin is overruled into a trainer of righteousness. There are few more wondrous things in the moral world than to trace how a good man has been trained by his own sins, or rather trained by the Holy Spirit of God through the permitted instrumentality of his own personal sins.

IV. Once more, if we look at the method by which God works His plans of improvement, may we not find abundant cause for reverent wonder?—Think of His patience; His choice of feeble instruments; His choice, too, of unexpected and, as we should have thought, inappropriate means to work out His own ends; His discouragement sometimes of the higher agencies, and apparent preference for the lower. ‘O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!’

Rev. Dr. H. M. Butler.

SIMEO�, "HOW TO ATTAI� DIVI�E K�OWLEDGE

Psalms 119:18. Open thou mine eyes, that I may behold wondrous things out of thy law!

THE necessity of Divine teaching, in order to a spiritual acquaintance with the truth of God, is by many denied; and all expectation of the Holy Spirit’s influence for that end is derided as enthusiasm. But, however the profane ungodly world may scoff at the idea, it is “by the Spirit of God alone that we can know the things which are freely given to us of God [�ote: 1 Corinthians 2:12.]:” and the wisest of men, as much as the most ignorant, has reason to adopt the petition in our text, “Open thou mine eyes, that I may behold wondrous things out of thy law!”

From these words we shall take occasion to shew,

I. What wondrous things are contained in God’s law—

If we understand the law here spoken of, as importing the Law of Moses, it certainly is full of wonders: the moral law, being a perfect transcript of the mind of God; and the ceremonial law, being a shadow of all those good things which are revealed to us in the Gospel. But we apprehend that David is speaking rather of the Gospel, even of that “law which is come forth from Zion, and that word which has proceeded from Jerusalem.” �o one of the prophets, scarcely excepting even Isaiah himself, had clearer or richer views of Christ than David; and as he speaks of Christ in almost all his psalms, we may justly suppose, that in this place he refers to the wonders that are contained in the Gospel of Christ.

Consider the Gospel generally—

[In it is revealed salvation, salvation purchased by the blood and righteousness of God’s only-begotten Son. What a mystery is this! The God of heaven and earth assuming our nature, that in that nature he may expiate the guilt of a ruined world! We are accustomed to hear of this, and therefore listen to it without emotion: but what should we think of it, if it now reached our ears for the first time? Truly “great is this mystery of godliness!” We, through unbelief and indifference, think little of it: but “the angels,” though infinitely less interested in it than we, “desire day and night to look into it,” and to comprehend, if it were possible, the heights and depths of love that are contained in it [�ote: 1 Peter 1:12.].]

Consider it more particularly—

[Mark well the character of this salvation; its freeness, its fulness, its suitableness! It is as free as the light we see, or the air we breathe. It has come to us unsolicited, unsought: and it is given to us “without money and without price [�ote: Isaiah 55:1.].” The whole world are invited to come to Christ as to an overflowing fountain, and to “take of the water of life freely [�ote: Revelation 22:17.].” So full is it, that it neither wants, nor is capable of, any addition. �othing is left to be supplied by man: he gives nothing, but receives all. “All is treasured up for us in Christ [�ote:

Colossians 1:19.],” “who of God is made unto us wisdom, and righteousness, and sanctification, and complete redemption [�ote: 1 Corinthians 1:30.].” If only we are content to receive out of his fulness, we shall never lack any thing that is necessary either for our present or eternal happiness [�ote: John 1:16. Galatians 2:20.]. And this is exactly such a salvation as is suitable to fallen man. If we were required to add any thing to what Christ has done and suffered for us, in order to render it sufficient for our salvation, what could we add? What have we of our own, but sin? The more any one knows of himself, the more he would despair, if any thing were required of him, as a price whereby to purchase an interest in Christ. Doubtless we must repent, and believe, and obey the Gospel, before we can be saved: but repentance, faith, and obedience, though necessary as means to an end, merit nothing at the hands of God; nor have we of ourselves any sufficiency for those things: even those graces are wrought in us by the Spirit of God, who “gives us both to will and to do of his own good pleasure.” Salvation, from first to last, is altogether of grace; and therefore it is equally suitable to all; to the thief when dying on the cross, as to �icodemus, or �athanael, whose whole life and conduct had been so exemplary, and who lived to adorn the doctrine they professed.

Contemplate these things, and say whether they contain not “wonders” that surpass the comprehension, both of men and angels? — — —]

From the text however we may learn,

II. How we are to attain the knowledge of them—

Doubtless we must “search the Scriptures,” and that with all diligence [�ote: John 5:39.]. But, if we search them in dependence on our own wisdom, we shall never succeed. We must look up to God for the teachings of his good Spirit, even as David did, and pray, “Open thou mine eyes, that I may behold wondrous things out of thy law.”

This is the way prescribed by God—

[God regards all men as blind [�ote: Revelation 3:17.], and incapable of comprehending spiritual things, till he himself has opened their eyes, and given them a spiritual discernment [�ote: 1 Corinthians 2:14. Ephesians 4:18.] — — —Hence he counsels all to come to the Lord Jesus Christ “for eye-salve, that they muy see [�ote: Revelation 3:18.];” and to look to him as the only Author of true wisdom [�ote: James 1:5.]. He represents it as the Holy Spirit’s office to take of the things that are Christ’s, and to shew them unto us [�ote: John 16:8; John 16:11; John 16:13-14.];” and to bring home to the minds of men a clear perception of those various truths which are most of all interesting to their souls. He considers all men as equally under the necessity of submitting to the teachings of his Spirit [�ote: John 6:45.]. The efforts of those who lean to their own understanding, he derides [�ote: 1 Corinthians 1:19-20.], and will communicate to “babes the things which he conceals from the wise and prudent [�ote: Matthew 11:25.].” True it is, that God uses both the written and preached word as the means of conveying instruction: but

the due reception of that instruction he ascribes to the operation of his own almighty power [�ote: 1 Corinthians 3:5-7.]. Even the disciples whom Jesus himself had instructed for three or four years, were not able rightly to apprehend his word, till “he opened their understandings to understand the Scriptures [�ote: Luke 24:45.]:” and, when Peter confessed his Lord to be the Christ, he was expressly told, that “flesh and blood had not revealed it” to him, but God himself [�ote: Matthew 16:17.]. Be it known then to all, that every child of man, whether learned or unlearned, must “hear and learn of the Father,” who is “the Father of lights, and from whom cometh every good and perfect gift [�ote: James 1:17.].”]

This is the way pursued by the saints in all ages—

[Who more instructed than David? yet he was not ashamed to seek from God a spiritual illumination. The saints at Ephesus were inferior to no Church whatever, in a comprehension of divine truth: yet did St. Paul pray for them, that they might yet further “be enlightened by the Spirit of wisdom and revelation, through whose gracious influences alone they could grow either in knowledge or in grace [�ote: Ephesians 1:17-18.]. If we look to those of later times, we find this truth acknowledged by all, excepting those infidels who “deny the Lord that bought them.” The Reformers of our Church have most unequivocally sanctioned the use of these means, and encouraged us to look up to God for “the inspiration of his Spirit,” “that we may both perceive and know what things we ought to do, and also have grace and power faithfully to fulfil the same [�ote: See Collects for First Sunday after Epiphany; and for Whitsunday.].” Let us not be contented with any efforts of our own, or any instructions from man; but let us “cry after knowledge, and lift up our voice for understanding, knowing that it is the Lord alone who giveth wisdom, and that out of his mouth cometh knowledge and understanding [�ote: Proverbs 2:1-6.].”]

Address—

1. To those who are studying the Holy Scriptures—

[It is surprising what pains many take to acquire a critical knowledge of the Bible, whilst yet they remain contentedly ignorant of those deep things which none but God can teach. But let me entreat you to seek above all things to behold the glory of God in the face of Jesus Christ, even that glory which He only who commanded light to shine out of darkness can make known unto you [�ote: 2 Corinthians 4:6.] — — —]

2. To those who, though incapable of entering critically into the letter of the Scriptures, have yet, through grace, a knowledge of the spiritual truths contained in them—

[Blessed be God, there are some amongst us, of whom, though unskilled in human knowledge, it may be said, “To you it is given to know the mysteries of the kingdom of heaven.” “They were once blind; but now they see:” “They were once darkness;

but are now light in the Lord.” Be thankful to him who has so highly favoured and distinguished you [�ote: 1 Corinthians 1:27-28.]; and endeavour to walk worthy of him who has vouchsafed unto you this invaluable blessing [�ote: 1 Peter 2:9.]. If ye be “light in the Lord, then walk as children of the light” and of the day [�ote: Ephesians 5:8.].]

SBC, "I. Consider the sense of wonder in man, and what generally excites it. That God has bestowed on man such a faculty we all know. It is one of the first and most constant emotions in our nature. The greatest minds and the truest hearts preserve this feeling fresh to the very last, and go through life finding new cause for intelligent wonder day after day. The feeling may be excited: (1) by the new or unexpected; (2) by the beautiful or grand; (3) by the mysterious which surrounds man.

II. God has made provision for this sense of wonder in His revealed word. (1) The Bible addresses our sense of wonder by constantly presenting the new and unexpected to us. (2) It sets before us also things beautiful and grand, without which the new would be a matter of idle curiosity. (3) If we come to the third source of wonder, that which raises it to awe, it is the peculiar province of the Bible to deal with this.

III.. Notice the means we are to use in order to have God’s word thus unfolded. The prayer of the Psalmist may be our guide, "Open Thou mine eyes, that I may see." (1) He asks for no new revelation. The request is not for more, but that he may employ well that which he possesses. (2) He asks for no new faculty. The eyes are there already, and they need only to be opened.

J. Ker, Sermons, p. 29.

I. We are all born spiritually blind. When man lost his innocence, he lost also his sight. Blindness is the effect of sin.

II. Consider some of the characteristics of this blindness. (1) Blindness deprives its subjects of many pleasures which God’s goodness lavishes on us, and through our eyes pours into our hearts. (2) Blindness makes the condition of its subjects one of. painful dependence. (3) Blindness exposes its subjects to deception. (4) Blindness exposes us to danger.

III. The eyes of the blind being opened, they behold wondrous things out of the law of God. Open a blind man’s eyes. With what amazement, happiness, overflowing joy, will he gaze, nor tire gazing, on all above and around him, from the sun blazing in heaven to the tiniest flower that springs in beauty at his feet! And let God open a sinner’s eyes, the Bible will seem to him a new book, and he seem to himself a new creature. He will see his heart, and wonder at its wickedness. He will see the Saviour, and wonder at His love. He will see how God has spared him, and wonder at His longsuffering. He will see salvation as the one thing needful, and wonder he could have taken a night’s rest, ventured to close his eyes in sleep, till he had found peace with God.

IV. God only can open our eyes. We need sight as well as light. Abroad, among the Alps, where the road, leaving the gay and smiling valley, climbs into the realms of eternal winter, or is cut out of the face of precipices, down which one false step hurls the traveller into a gorge where the foaming torrent seems but a silver thread, tall crosses stand. And so, when the path is buried in the drift that spreads a treacherous crust over

yawning crevice and deadly crag, he, by keeping the line of crosses, braves the tempest, and walks safely where otherwise it were death to venture. But set a blind man on such a road, and he never reaches home; the earth his bed and the snow his shroud, he sleeps the sleep that knows no waking. Now there is a Cross that points out man’s way to heaven; but unless the eyes that sin sealed are open—have been opened by God to see it, and all the way-marks that mercy has set up to that happy home—our feet shall "stumble upon the dark mountains,", and we shall perish for ever.

T. Guthrie, Speaking to the Heart, p. 183.

Two forms of Divine teaching are implied in these words: revelation and spiritual apprehension to receive that which is revealed, truth in the written word and the inward illumination of the Holy Spirit, the one therefore universal, common to all men—the open Bible, the Gospel preached to every creature under heaven—the other personal, private, incommunicable by man to man. And in this prayer both these are equally recognised as God’s gift. "Open Thou mine eyes, that I may behold wondrous things out of Thy law."

I. Notice, first, that the distinction which is here implied is in perfect harmony and analogy with all the conditions of human knowledge. Every branch of human knowledge has its objective and subjective side. In every art, every science, every pursuit, there are these two things: (1) general laws, rules, theories, principles, illustrations, examples, which can be committed to writing, stored up in books, taught in words by the teacher to the scholar; and (2) there is the personal aptitude, which may be developed by culture if it be latent, but which can never be bestowed when it is wanting.

II. The Bible amply recognises and abundantly teaches this double character of Divine knowledge, this analogy between Divine knowledge and every other kind of knowledge, but at the same time with a broad and vital difference. According to the teaching of the Bible, incapacity for spiritual truth is not the misfortune of individuals; it is the calamity of the human race: and, on the other hand, power to receive and apprehend spiritual truth is not the gift of genius, not the acquirement of plodding industry; it is the dark gift of God; it is the open eye, which God has opened to behold the great things out of His law.

III. It is an unspeakably consoling and delightful reflection that this impossibility of attaining spiritual truth apart from Divine teaching, which God’s word so plainly sets forth, puts no hindrance in any man’s way, no hindrance in the way of the simplest learner, no hindrance in the way of the unbeliever any more than of the believer, if only the unbeliever is desirous of knowing what is truth.

IV. This prayer implies the Divine inspiration and authority of the Bible; for is it not plainly incontrovertible that if the Bible be a book which the wisest man cannot understand, and therefore cannot interpret, without Divine teaching direct from God, it must be a book which no man could have written without such teaching?

E. R. Conder, Christian World Pulpit, vol. xxi., p. 280.

The life of the soul has its wonders as well as the life of the body and the life of nature. It is a complex and mysterious thing. None but "opened eyes" can discern its marvellous treasures; and with them the further we see the greater is the wonder. God’s discipline, God’s patience, God’s adjustment of men’s powers and defects, God’s method of answering prayer or seeming to be deaf to it—in these and similar dealings we can, if we will, find ever-fresh food for wonder, if only He grant us the gift of a teachable heart and an open eye.

I. Think of that phenomenon, so well known to all Christians, God’s strength made perfect in weakness. Sometimes it is in spite of men’s weakness; sometimes it is actually in consequence of it. The wonderful thing is to see how God’s strength often takes hold of a weak character, and works upon it His miracles of purification. Where the worldly critic despairs, the instructed Christian hopes.

II. Consider another phenomenon in God’s discipline: the use which He makes of disappointment. Is there no room for wonder here? To a very young boy disappointment is crushing and blinding. Everything and everybody seem set against him. But when growing years or a riper Christian experience has at last opened his eyes, he begins to discern "wondrous things" in the Divine law of disappointment. He sees, and others perhaps see still more plainly that that was the rock on which his character was built.

III. Notice another wondrous thing of God’s law: His permission of sin. Sin is overruled into a trainer of righteousness. There are few more wondrous things in the moral world than to trace how a good man has been trained by his own sins, or rather trained by the Holy. Spirit of God through the permitted instrumentality of his own personal sins.

IV. Once more, if we look at the method by which God works His plans of improvement, may we not find abundant cause for reverent wonder? Think of His patience; His choice of feeble instruments; His choice, too, of unexpected and, as we should have thought, inappropriate means to work out His own ends; His discouragement sometimes of the higher agencies, and apparent preference for the lower. "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!"

H. M. Butler, Harrow Sermons, 2nd series, p. 169.

The man who uttered these words felt that he was under Divine law. He felt that he knew it badly, and that it deeply concerned him to know it well; that to realise its sublimity and comprehensiveness, its marvellous wisdom, its perfect righteousness, would be light, and strength, and life to his soul, but that so to realise it God must vouchsafe to him a sacred influence, a spiritual enlightenment, and, he adds, sufficient faith in his God to believe that He was able and willing thus to help him.

I. There are assuredly countless wonders to be beheld in God’s law, and we need only open eyes to behold them. In the Bible and other books we have the statements of God’s laws; but these laws themselves are far too real to be in any book. No law of God, natural or spiritual, can be shut up in a book.

II. While all the laws of God should, as far as possible, be objects of interest and admiration, yet these laws are not all of the same practical importance to us. There are many of them which we must all be ignorant of, and which we may safely be ignorant of; there are many of them which we might know had we only time to make ourselves

acquainted with them, yet we cannot consistently with duty spare the time necessary to understand them. On the other hand, there is a class of laws of awful significance to us, of which we must on no account be ignorant. Clearly it was these laws, which he also describes as the commandments, and precepts, and statutes of God, His righteous judgments, and His testimonies, that the Psalmist prayed to behold.

III. It is not enough to have God’s law before us, or His truth disclosed; but we need also to have our eyes opened to see the law, our minds helped to understand the truth. The reason of man can no more act independently of God than his will can. Just as the will has been made to find its life in the holiness of God, reason has been made to find its life in the wisdom of God. Unless God open our eyes to behold the wonders of His law, no clearness in the outward revelation of its wonders will give us a true view of it. We shall see and yet not perceive.

R. Flint, Christian World Pulpit, vol. xxii., p. 8.

BI, "Open Thou mine eyes, that I may behold wondrous things out of Thy law.

Moral blindness

Moral blindness is the worst kind of blindness.

I. Physical blindness has its compensations. Other faculties and organs generally become so keen and active as to make up for the loss of the eye. The imagination also, as in the case of Milton, Homer, etc., gets power to create sunny worlds.

II. Physical blindness is not criminal. It is a calamity. All blindness arises from one of three causes, the want of the visual faculty, the want of light, or the non-employment of the visual faculty. Man is morally blind not from the first cause, for he has conscience, that is, the eye of the soul; not from the second, for he has a moral revelation outside and inside of him. It is the last; he closes his eyes.

III. Physical blindness conceals the hideous. To look upon the hideous is painful. The blind man sees them not. But the man who is morally blind has often terrible visions of the most horrible things, his conscience scares and scathes him. (Homilist.)

Spiritual illumination

I. Man by nature is spiritually blind. “Open thou mine eyes.”

1. This spiritual blindness is the effect of sin.

2. It is universal.

3. It deprives man of his prerogatives.

4. It exposes man to danger. The refuge is before him, but he travels the path that leads to ruin. Who so blind as the sinner?

II. The removal of this spiritual blindness will enable man to perceive the truth of god’s law. He is brought into a new sphere and new world.

1. The Bible is replete with realities.

2. The realities of the Bible are wonderful.

3. They are inexhaustible.

4. Mankind stands in need of perceiving these wonderful realities.

III. The removal of this spiritual blindness is God’s work.

1. By the agency of His Word.

2. By the agency of His Holy Spirit, who applies the Word to the conscience.

IV. Application.

1. The necessity of applying to God for the removal of this spiritual darkness.

2. The impossibility of being happy without Divine light and life.

3. The obligation of the Christian to God for being possessed with light to perceive the truths of the Bible. (J. O. Griffiths.)

God’s Word suited to man’s sense of wonder

I. The sense of wonder in man, and what generally excites it. It is a great thing not to lose the sense of wonder, and yet to keep it for right objects.

2. The feeling may be excited by different objects.

(1) The new and unexpected.

(2) Things beautiful and grand.

(3) The mysterious.

II. God has made provision for this sense of wonder in his revealed Word.

1. The Bible addresses our sense of wonder by constantly presenting the new and unexpected to us.

(1) As to its form, it has gone on from first to last to add something new and fresh to all it had said before, and, if its circle has now closed, it is because it is already wide enough never to become old.

(2) As to the spirit of the Bible, we know how it exhorts us to search, to meditate, to “dig for wisdom as for hid treasures,” which must mean that we should bring out the fresh and unexplored.

2. While the Bible makes provision for constantly new views of truth, it sets before us also things beautiful and grand, without which the new would be a matter of idle curiosity.

3. And then, if we come to the third source of wonder, that which raises it to awe, it is the peculiar province of the Bible to deal with this. Its aim is, all through, to lead us to such subjects as the soul, and God, and the eternal world, and sin, the great mystery and root of mysteries, and the marvellous remedy which has been provided for it in the descent of the Divine nature to the human, that great mystery of godliness, “God manifest in the flesh.”

III. The means we are to use in order to have God’s Word thus unfolded.

The prayer of the psalmist may be our guide—“Open Thou mine eyes that I may see.”

1. He asks for no new revelation. It was in God’s hand to give this, and He did it in His own time to those ancient believers; but to all of them at every time there was

enough given for the purposes of life. The request is not for more, but that he may employ well that which he possesses. Still better does such a form of request suit us, to whom life and immortality have been brought to light in Christ.

2. He asks for no new faculty. The eyes are there already, and they need only to be opened. It is not the bestowal of a new and supernatural power which enables a man to read the Bible to profit, but the quickening of a power he already possesses. In one view it is supernatural, as God is the Author of the illumination by a direct act of His Spirit; in another it is natural, as it operates through the faculties existing in man’s soul. (John Ker, D. D.)

A necessary prayer

There are two classes of persons who may learn something from this prayer of the psalmist.

I. There are those-and many of them good Christians—who do not take so large a view of the Bible as they ought. They confine themselves to some doctrines and precepts, central and needful, and they read the Bible to find these in constantly recurring forms, just as some men look on flowers chiefly as verifying some botanical theory. This reduces the Book of God to a set of doctrinal moulds, and often makes what should be the most interesting of all books, one to which they have to urge themselves by a constraint of conscience, when they might be drawn to it by the attraction of constant freshness and growing beauty. For our own sakes, and for the sake of presenting it in its true light to the world, let us seek to study it in all the vividness of life and variety of colour with which God has set it forth. The special want of our time is to make the Bible more human without making it less Divine.

2. There is another class who may have given much thought to the Bible, and obtained from it fresh views of man and nature and God, but they have not yet lifted up the heart with this petition, “Open Thou mine eyes,” etc. They have not felt their need of any such enlightenment, because they have not felt the presence of sin, nor realized the darkness that it pours over the spiritual vision. Let them ask of its Author the Divine eye-salve with which He anoints the eyes. Its first revelations may be unwelcome, and men may be startled to see how fancied wealth and fulness sink into spiritual poverty and misery. But continued vision will open up Divine remedies, gold tried in the fire, and white raiment, the value of which will only be enhanced by growing insight. (John Ker, D. D.)

The Bible as containing the wonderful

The Bible contains “Wondrous things.” Wonderful in their nature, wonderful in their number, and wonderful in their influence. As containing the wonderful—

I. It agrees with the constitution of the human mind.

1. Man has a craving for the wonderful.

2. Man has a need for the wonderful to excite his faculties, to stimulate his inquiries, to challenge his powers.

II. It accords with the character of nature. All nature is crowded with the wonderful. We need not take the microscope to search the myriad worlds invisible to the naked eye, or

the telescope innumerable worlds and systems rolling through infinite space to discover the wonderful. The wonderful comes under our eye, sounds in our ear, and beats in our pulse every moment. If the Bible did not contain the wonderful it would not be in harmony with nature, not in harmony with the works of God, either in this planet or in any parts of immensity.

III. It reproves the dogmatism of religionists. “(Homilist.)

Spiritual discernment

Two forms of Divine teaching are implied in these words—revelation and spiritual apprehension to receive that which is revealed; truth in the written Word, and the inward illumination of the Holy Spirit; the one therefore universal, common to all men—the open Bible, the Gospel preached to every creature under heaven; the other personal, private, incommunicable by man to man; the one the noonday sunshine flooding the whole world with light from the hills on the horizon to the grass and pebbles at your feet; the other the eye in which a clouded lens or a palsied nerve leaves you dark in the midst of the blaze of noon.

1. The distinction which is here implied is in perfect harmony and analogy with all the conditions of human knowledge. Every branch of human knowledge has what in the philosophical language of the day is called its objective and subjective side. In every art, every science, every pursuit, there are these two things; there are general laws, rules, theories, principles, illustrations, examples, which can be committed to writing, stored up in books, taught in words by the teacher to the scholar; and there is the personal aptitude, which may be developed by culture if it be latent, but which can never be bestowed when it is wanting. In the very same family one child has a talent for drawing and painting, and no ear whatever for music; another, if he were to drudge with the pencil or brush for years would never make anything of it, but music speaks a language that seems like his native tongue, and, with moderate teaching and moderate opportunities, yields up its secret to his ear and his finger. So it is familiarly in business as well as in art and in science, in everything that man can teach man; one succeeds where another fails, and the best and ablest, and most skilful teacher has often to say in despair, “If you cannot see it, I cannot make you see it.” Now, if we find something exactly corresponding to this in regard to spiritual truth; if this book is one book to one man and quite another book to another; if doctrines which to some minds shine by their own light need no proof but what is in them, are to others dark, mysterious, difficult, and to others totally incredible or utterly uninteresting—this, you observe, is no more than you might expect; it is merely the repetition within the sphere or region of spiritual truth of what is abundantly familiar to us in all other directions. But it does not follow that the difference between the Christian and the unbeliever, between the earnest inquirer after Divine truth, and the careless, unintelligent, irreligious hearer, is to be accounted for on the same principles, and is simply of the same kind, as the difference between the musician and the painter, between the linguist and the mathematician, between the keen successful man of business and the blunderer who is always failing. Thank God, no; but surely this follows, that the prevalence of scepticism or of irreligion, were these a hundred times more prevalent than they are, does not produce the shadow of a presumption that the Christian is wrong in his faith, or that he is deluded in his experience.

2. The Bible amply recognizes and abundantly teaches this double character of

Divine knowledge, this analogy between Divine knowledge and every other kind of knowledge, but at the same time with a broad and vital difference. The Bible knows nothing, either in the Old Testament or in the New, of any doctrine of reserve. Where it speaks it speaks to all; its “voice is to the sons of men”; its “sound is gone out through all the earth, and its word is to the end of the world”; but at the same time nothing is more emphatically and plainly taught in the Bible itself than that these open pages, open to the whole world, and even to be pressed upon the eyes of all men who can be persuaded to look into them, are all the while a sealed book except to those who have eyes to see. So far as it is possible for truth to be put into words, so far the Holy Scriptures are “able to make us wise unto salvation.” But the Scriptures themselves tell us that there is a learning that cannot be put into words, that cannot be written, or printed, or spoken, and that, therefore, cannot be communicated by man to his fellow-man; that there must be the eye to see and the ear to hear.

3. It is an unspeakably consoling and delightful reflection that this impossibility of attaining spiritual truth apart from Divine teaching which God’s Word so plainly sets forth, puts no hindrance in any man’s way, no hindrance in the way of the simplest learner, no hindrance in the way of the unbeliever any more than of the believer, if only the unbeliever is desirous of knowing what is truth. Our Saviour’s words, when He says, “No man can come to Me, except the Father who hath sent Me, draw him,” are not building up a barrier between Himself and any human soul; they are throwing down all barriers; they are assuring us that so far as is possible, God has put all men upon one spiritual level of privilege and opportunity. It is not that a hindrance and a barrier has been built up; it is that human nature, as it exists, needs the Divine light, the Divine grace, the Divine help, as it needs the Divine atonement and the Divine Saviour, and that as man cannot lift himself, even a single foot or inch from his mother earth by his own power, so much less can he lift himself one step towards God, unless not only the light shine down and shows him what he is, and what God is, but the saving hand lays hold of him and inspires within his heart the assurance that the hand that has once taken hold upon him shall never loose its hold. (E. R. Conder, D. D.)

Divine illumination

I. Some things in which it does not consist.

1. It does not consist in any degree of knowledge acquired in the ordinary manner.

2. It does not consist in revelations of new truths.

3. It does not consist merely in lively and affecting views of the truths already revealed in the Word of God.

4. It does not consist in any conceptions, or creations of the imagination, respecting God, Christ, heaven, or hell.

II. In what, then, does it consist? It is a sense Of Divine things. In its results it differs entirely from a mere opinion or judgment of the mind. There may be an opinion founded on the testimony of others, that light is pleasant; but of this pleasantness the blind man has no just conception. If sight is granted to him, he will find light to be widely different from anything which he had ever conceived. So of Divine things. The natural man may believe them to be excellent and glorious, but of this excellency and glory he has no just conception. The natural man discerneth not the things of the Spirit. A sense of their

superlative excellency and glory in the mind is as certainly the work of God as sight in the natural eye, or hearing in the natural ear, or tasting in its appropriate organ.

III. The production of this spiritual understanding His people is everywhere in the Scriptures literally and immediately ascribed to the Almighty.

IV. Conclusion. This subject suggests,

1. The reason why those who have been newly born into the kingdom of Christ seem to regard everything as new, and feel themselves to be in a new world.

2. That persons of very limited capacities may have spiritual understanding.

3. The importance of inquiring concerning the nature of our understanding in a spiritual respect.

4. No other knowledge is so pure and elevated as that which is thus acquired.

5. No other knowledge is so capable of producing sacred joy.

6. No other knowledge is so purifying in its influence. A spiritual understanding of the character of God, a holy sense of His presence, a sacred view of the character of Christ, a holy sense of the presence and work of the Spirit, a spiritual appreciation of the extent and spirituality of the law—all these things are pre-eminently calculated to excite the renovated heart to walk in the statutes and commandments of the Lord. (J. Foot, D. D.)

Divine revelation

I. It contains wonders. The Bible has many wonders, but the great “wonder” is the Incarnation of Christ. It is that into which angels desire to look, that which will be the study of eternity.

II. Man should discover these wonders. To know Christ is of paramount importance to him. It is his life eternal.

III. To discover these wonders god must open man’s eyes. Man has spiritual eyes, eyes to see moral truth and God. These eyes are closed. No one can open them but the Divine Ophthalmist. Oh that men saw things as they really are! (Homilist.)

Spiritual vision

I. We are all born spiritually blind. Think of Samson when the Philistines put out his eyes. What a picture of misery l and further, what a picture of man l a mirror where unconverted men, had they eyes to see, might behold themselves. Was he taken captive of the Philistines?—so are they of their vices. Did he pass his days in the service of his enemies?—slaves of Satan, they serve one who hates them with cruel hatred. Was he bound in fetters of brass?—what are fetters of brass or iron to the chains of the drunkard, of the licentious, of the miser, of the lover of this world? Was he blinded as well as bound?—so are they. “Eyes have they, but they see not;” “the god of this world hath blinded the minds of them which believe not;” they are insensible to their state. But here fails the parallel. Samson felt his degradation keenly; longed for liberty; groped about to find a door of escape. How different the poor sinner! He hugs his chain, and delights in the vices that enslave him.

II. Consider some of the characteristics of this blindness.

1. Blindness deprives its subjects of many pleasures which God’s goodness lavishes on us, and, through our eyes, pours into our hearts.

2. Blindness makes the condition of its subjects one of painful dependence.

3. Blindness exposes its subjects to deception. Satan makes thousands believe that all is right, that the path they tread is one of safety, when all the while, step by step down, but gently down, he conducts his blind, deluded, singing, dancing joyous victims on to the brink of ruin, and to that last, fatal step which plunges them into hell.

4. Again, blindness exposes us to danger. A blind man will starve with bread within his reach; parched and perishing with thirst, he will pass the well that invited his lips to drink; drowning, with a rope thrown within his grasp, and the cries of eager voices in his ear, Lay hold of life! he will sink into a watery grave—lost, when he might have been saved. Such is the case of the unconverted.

III. The eyes of the blind being opened, they behold wondrous things out of the law of God. There was an eminent philosopher who had devoted a lifetime to the pursuits of science, and not, as he thought, in vain. She had crowned his brow with laurels, and inscribed his name in the temple of fame. In the evening of his days, at the eleventh hour, God was pleased to call him, open his eyes, convert him; and now, he who was deeply read in science and conversant with its loftiest speculations, as he bent his grey head over the Bible, declared that, if he had his life to live over again, he would spend it in the study of the Word of God. He felt like a miner, who, after toiling long and to little purpose in search of gold, with one stroke of his pick-axe lays open a vein of the precious metal and becomes rich at once—the owner of a vein that grows the richer the deeper the mine is driven. Such a treasure the Bible offers to those whose eyes God has opened to its wonders of grace and glory. It is inexhaustible.

IV. God only can open our eyes. Hence to Him David directs the prayer of my text; and also this—Lighten mine eyes, lest I sleep the sleep of death. Men use instruments to restore sight, and nowhere does surgery achieve a nobler triumph, or bestow greater blessings on mankind, than in yonder theatre, where skill and a steady hand cut into the sightless balls; and man, opening a way for the light of heaven, imitates Christ in His divine works of might and mercy—pouring light into the blind man’s eyes, and joy into the blind man’s heart. God also uses instruments—His instrument the Word, His agent the Holy Spirit. By these, working faith in men, and renewing them in the spirit of their minds, He has often answered, and is now ready to answer the prayer, Open Thou mine eyes. (T. Guthrie, D. D.)

The lifted veil

It was an ancient custom for the reader of the Law in a Jewish synagogue to put a veil upon his face. Originally designed as an act of reverence, as if the glory of this law was too dazzling for the human eye to behold, the veil upon the countenance has become an awful type of the veil that is Upon the heart. Century after century has passed away, and still in every Jewish synagogue “Moses is read.” But so blinded are the minds of those who read, and of those who listen, that they do not perceive the beauty, or understand the meaning of their own Scriptures—an affecting proof of the necessity of the Spirit’s teaching, for the right understanding of the Word of God.

I. God’s law contains “wondrous things.” All the Divine works are wonderful. There is not a leaf which God has moulded, or an insect He has formed, or an atom He has made, which does not demand, and will not repay, our thoughtful study. But Revelation contains a brighter display of His wisdom and love than nature with all its sublime and glorious discoveries.

II. The enlightened mind can alone understand it.

1. There is ignorance. “Having the understanding darkened,” is the brief but solemn description which the apostle gives of the Gentiles, and it is a true representation of unregenerate nature.

2. Then there is prejudice. We cannot understand a truth, if we dislike that truth.

3. Unbelief prompts men to misinterpret Scripture, and renders them ingenious in their objections against it.

4. Worldliness is another veil which hides from our view the wonders of God’s Word.

III. That God only can communicate the light we need.

1. The Spirit humbles us, and humility enables us to understand the Scriptures.

2. The Spirit purifies the heart, and purity enables us to understand the Scriptures.

3. The Spirit fills our hearts with love, and love enables us to understand the Scriptures. (H. J. Gamble.)

Longing for spiritual sight

I. The involved acknowledgment of spiritual ignorance.

II. The reasons upon which the plea rests.

1. Spiritual sight or knowledge is of itself a great blessing

2. Such a petition honours and acknowledges the work of the Holy Ghost.

3. There are wonders in the system of revealed truth which have yet to be explored and known.

4. The opening of our eyes is a work of Divine grace and power, and stands intimately connected with our pardon and regeneration.

5. This prayer stands before us as a spiritual and heaven-inspired petition, because of its opposition to the spirit and desires of the carnal mind.

6. Unless this prayer, or its equivalent, be uttered in an earnest and believing spirit, a blinding process will go on, which can only terminate in the darkness of death eternal. (A. Barrett.)

The need of spiritual

vision:—In the Old Testament what do we see? A great many Christian people see very little in the Old Testament, and they are always ready to criticize. I know men in the Church who go into raptures over the poetry of Homer, or the eloquence of Demosthenes, or the philosophy of Plato, about the artistry of Greece or about the

jurisprudence of Rome; but they have no enthusiasm whatever for these great, noble teachers who declare the simple everlasting laws which are the very light and fire. In this great Book of Righteousness, this Old Testament, a good many of us see but little into the gleam here and there; our eyes have not been opened to its breadth and depth and significance. I remember once looking over a magnificent piece of scenery—mountains, rocks, and sea—and all of it bathed in the splendours of the setting sun. And I heard a lady close to me complain that she did not think much about it because it was all land and water. Exactly. But, I say, what if Claude had been there? What if Turner had been there? What would they have seen in that panorama of splendour and delight? What did your Master see in the Old Testament? How Christ appealed to these prophets, minstrels, and seers, and how He brought out of that Old Testament all the wondrous things of the Sermon on the Mount! The Church wants its eyes opening to the full noon of the Old Testament, where God has given to us such grand histories, and statutes, and suggestions. You may well pray, Open Thou mine eyes that I may understand these great teachings, that I may appreciate these great parables of truth and of righteousness. What do a great many of us see in the New Testament? Do you think, to-day, that we see all the glory of the incarnate Christ? Do you think that we have seen with open eyes the crucified Christ—the Christ of the Resurrection? “My soul has feelers, not eyes; I grope, I do not see. Oh, that I might get eyes, that I could see,” that I could see the glory of God, that I could see the beauty of Christ, that I could see the majesty of His higher law, that I could see a door opening into heaven t Open Thou mine eyes, that I may see the wonderful things out of Thy law. There is another thing. Here you consider the special appeal: that I may see wonderful things out of Thy law. What wonderful things? I tell you one is this: We ought all to pray to God that He would open our eyes to the reality of the law of righteousness. Oh, what you want God to do with this generation is to work into its understanding and soul the truth, the reality, the inviolability of the moral commandment. One French writer says he does not like Christianity because it condemns a man if he does not believe in it. And the law of gravitation condemns you if you do not believe in it. I wish we could for once believe that the law, the higher law, is as true as the law of gravitation, and that it will as certainly inflict upon the transgressor a penalty, only infinitely more disastrous. But there is another thing which we want to have our eyes opened to about the law of righteousness, and that is its universal application; that it is like the sky shutting us all down. Oh, that society might feel the obligation universally, the absolute obligation, rich and poor, intellectual and vulgar; clergy and laity; public virtue and private virtue all under one great commandments—“thou shalt,” “thou shalt not!” We want our eyes opening to the broad, solid, imperative commandment, as we shall all one day stand before one throne and each and all give an account of themselves. (W. L. Watkinson.)

The wonders of God’s law

There is nothing so wonderful as God’s law; nay, it may justly be said to include in itself all that is most wonderful, all that truly merits our admiration, all that will really reward our curiosity. For what is it? The psalmist here was not thinking merely of the law given to Moses, or of the words written in any book, however sacred; he was not thinking of spoken words or written characters, but of God’s eternal realities. He was an earnest man, and his mind sought to be in contact with truth itself; he was a pious man, and his heart longed for nothing less or lower than communion with the living God. He felt himself in the Divine presence, and he felt that the Divine law was within and around him. The wonders of physical nature, and the human soul and human history, and of

redeeming love and grace, are all wonders of that law of God which the psalmist longed and prayed to behold, that law which ruleth alike in what is least and greatest, to which all things in heaven and earth do homage, the seat of which is the bosom of the Eternal, the voice of which is the harmony of the universe. There is no science cultivated among us which can ever have anything else for its highest aim than simply to discover and exhibit some part of the Divine law, since the end of every kind of study worthy of our engaging in is directly or indirectly to extend our knowledge of laws which we distinguish from one another by calling laws of astronomy or chemistry, laws of language or history, physical, morn], or spiritual laws, but which all agree in being laws of God, the operations of His will, the expressions of His character, the rules which He has implanted in His creatures, and assigned to them as the conditions and limits of their workings. But the most important of God’s laws are those which He has given us for the regulation of our own lives. In reality, whether we see it or not, there is far more that is wonderful in these laws than in any other. They are, for example, the laws of God in a far higher sense than other laws; the laws of the physical world might have been quite different from what they are. God made them to be what they are by making the physical world itself what it is; if He had made quite a different material world, with quite other laws, He would have been none the less God, the true object of our worship. But He did not make by any forth-putting of His will the fundamental laws of moral life to be what they are; they are eternal and unchangeable. That God should alter them would be for Him to cease to be wise and righteous and holy and loving, it would be for Him to cease to be good. The wonders of these laws are thus the wonders of the Divine nature, and far greater, therefore, than any wonders of created nature; at the same time these laws are the laws of our natures, of our spirits, of what is much higher and much more wonderful than anything else to be beheld in nature. On earth, it has been said, there is nothing great but man, and in man there is nothing great but mind; and certainly a soul is a far more wonderful thing than even a star, a spiritual being than a material world, and its laws far more wonderful. It is spiritual law which determines men’s relations to their God and one another, and it is on obedience or disobedience to it that the weal or woe of individuals or societies chiefly depends, so that all the marvels and mysteries of human life and destiny gather around. If we would see, however, the wonders in the most impressive light, we must turn to Revelation. Every miracle, every prophecy, every striking dispensation recorded in Scripture, whatever else it may have meant, was always a proclamation of God to men that they should reverence this His law. If we can see no wonders in the law which Christ died to satisfy and glorify, if we do not see it to be unspeakably more wonderful than all other law, assuredly our blindness is great indeed, and we cannot too earnestly cry to a merciful God, “open Thou mine eyes.” (R. Flint, D. D.)

The wonders of God’s law

The psalmist’s delight in God’s law, and intense desire to know God’s judgments, may thus be read as an expression of a feeling which we may cherish towards everything that is going on in our world and among the stars. There are wondrous things for us to behold in the processes of nature and human life. The more our eyes are open to the ordering and the law of God in all existences and events the more fascinating will our view of the universe become to us; and as our brief sojourning here draws toward its close, the more intensely interesting will all our experience of life and the vistas of promise beyond become to us. Consider, first, why it is that we take pleasure in watching the course of events. What deeper motive is there which leads men with increasing

civilization to ask daily, “What is the news?” Why is it that we wish to live where we can keep in quick touch with everything that is transpiring throughout the whole world? Not simply because they are current events, but because they are events in history; because they are things happening in the life and progress of the world; because these facts are parts and moments of some vast half-discovered whole of human history; because they are not mere happenings, but they are orderings of events; because they are not mere blows of events struck over and over again upon the hollow round of the world, sounding ever the same dull tone; but because they are events beaten out to some single purpose; because they are successive notes in the world’s marching music. What beyond our passing sympathy interests us so much is not merely the event, or the fact in itself, but something to which the fact belongs, the movement, the order, the problem, the on-reaching history, the providential purpose to which it belongs. Oh, the charm of the seen is the unseen, and the perpetual fascination of history is the revealing of its Messianic law and order l Consider as another instance our interest in common human life. What is that ultimately, in the last analysis of our comradeships or our friendships? Some of you can remember for many years past. But in what, as one whole, lies to you the real human interest of all this which you have been seeing, and knowing in your sojourning here? The persons, the events, the friends, the faces? Yes, they shall always Be of concern, some of dear memory and hope to you; but the supreme interest of your life as a whole, in all its human contacts and experiences, lies after all not in what you have seen and known, but in something that you have half seen, or dimly grasped after, or at times without seeing have become inwardly, deeply sure of; it has been the leading of God through it all; something more than human felt through all human love and sorrow; the Infinite surrounding the finiteness of it all; the eternal giving and taking the lives of men back into itself; the larger hope, the ever forward movement, the eventful Providence; the mystery of some higher purpose, measureless, unknown, let with moments of bright revealings; oh, this is something vaster and diviner, which as you sit and think over the long past, seems to take it all up, events, persons, sorrows, joys, all that you have been and seen, and felt, into one indistinguishable memory and dream and hope of glory, and to leave your heart, like the psalmist of old, saying. “I have seen wondrous things,” etc. (Newman Smyth, D. D.)

Spiritual sight

The spiritual eyesight must be opened in order that the spiritual beauty and wisdom and glory of the Divine Word may be discovered. When the great philosopher, Sir David Brewster, was dying, he said to Sir James Simpson, “I have had the light for many years, and oh, how bright it is! I feel so perfectly sure, so perfectly happy.” “Come and see.” That is the short, simple, earnest common-sense appeal which is made to every honest seeker after truth, every soul troubled with a sense of sin and guilt. Come and see. (Christian Age.)

Removing obstruction to sight

The other day (writes Mr. Reader Harris, K.C.) I had the privilege Of witnessing one of our great surgeons remove the cataract from a woman’s eye. It is a beautiful illustration of God’s work of deliverance from sin. It was done almost instantaneously. The cataract was taken out of the eye. The surgeon took it right out, and then, very soon afterwards, he put glasses on that woman’s eye, and he said: “Mr. Harris, take out your watch,” and

to the woman he said: “How long have you been blind?” She said: “I have been blind for six years.” “Now,” he said, “look through this glass, and tell what his watch says.” She read it at once, hour hand and minute hand. Why? Because the surgeon had taken out of the eye that which obscured the vision; and because that operator had not only taken out what hindered the vision but he had given her, in the lens, that which could take the place of it. May God clarify our spiritual vision by purifying our hearts, and filling them with the Holy Ghost! (Sunday Circle.)

Spiritual Vision

The naked eye can see only about 3,500 stars, but the man who looks and sees through the telescope the star dust of eighty-five million worlds grows more interested through deeper views into the skies. So with the Bible, when the eyes of our understanding are opened on the vast firmament of Bible truth by the aid of the telescope of spiritual discernment. (J. Crafts.)

19 I am a stranger on earth; do not hide your commands from me.

BAR�ES, "I am a stranger in the earth - A wayfaring man; a pilgrim; a so-journer; a man whose permanent home is not in this world. The word is applicable to one who belongs to another country, and who is now merely passing through a foreign land, or sojourning there for a time. Compare the notes at Heb_11:13. The home of the child of God is heaven. Here he is in a strange - a foreign - land. He is to abide here but for a little time, and then to pass on to his eternal habitation.

Hide not thy commandments from me -Make me to know them; keep them continually before me. In this strange land, away from my home, let me have the comfort of feeling that thy commands are ever with me to guide me; thy promises to comfort me. The feeling is that of one in a strange land who would desire, if possible, to keep up constant communications with his home - his family, his friends, his kindred there. On earth, the place of our sojourning - of our pilgrimage - the friend of God desires to have constant contact with heaven, his final home; not to be left to the desolate feeling that he is cut off from all contact with that world where he is forever to dwell.

CLARKE, "I am a stranger in the earth - In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the

captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.

GILL, "I am a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the Spirit, and his operations in their hearts; to their own hearts, and the plague of them; to the Gospel, and its truths; nor to the people of God, and fellowship with them: but to the world, among whom they are, not being known, valued, and respected by them; and they also behaving as strangers to the world, having no fellowship with them in their sinful works; as also not being natives here, but belonging to another city and country, an heavenly one; see 1Ch_29:15;

hide not thy commandments from me; the doctrines of the Gospel, the word which God has commanded to a thousand generations; which is pure, and enlightens the eyes, and so needful to strangers in their pilgrimage, Psa_19:8; which God sometimes hides from the wise and prudent, and which the psalmist here deprecates with respect to himself, Mat_11:25. Or the precepts of the world may be meant, which are a light to the feet, and a lamp to the paths, a good direction to travellers and strangers in the way: David, being such an one, prayed that these might not be hid from him, but be showed unto him; that he might know his way, and not go out of it; but walk as a child of light, wisely and circumspectly.

HE�RY, "Here we have, 1. The acknowledgment which David makes of his own condition: I am a stranger in the earth. We all are so, and all good people confess themselves to be so; for heaven is their home, and the world is but their inn, the land of their pilgrimage. David was a man that knew as much of the world, and was as well known in it, as most men. God built him a house, established his throne; strangers submitted to him, and people that he had not known served him; he had a name like the names of the great men, and yet he calls himself a stranger. We are all strangers on earth and must so account ourselves. 2. The request he makes to God thereupon: Hide not thy commandments from me. He means more: “Lord, show thy commandments to me; let me never know the want of the word of God, but, as long as I live, give me to be growing in my acquaintance with it. I am a stranger, and therefore stand in need of a guide, a guard, a companion, a comforter; let me have thy commandments always in view, for they will be all this to me, all that a poor stranger can desire. I am a stranger here, and must be gone shortly; by thy commandments let me be prepared for my removal hence.”

SBC, "I. The stranger. The literal stranger is easily recognised, not so easily, perhaps, in a great city, where there are always thousands of strangers and foreigners, but easily in country towns and villages and on country roads. The life-spelling of the word "onward" sits in his look. His home, wherever it may be, is not here. There is one word which, as it seems to me, expresses more than any other single word of the real meaning of the principal term of this verse: "stranger"—the word "reserve." A principle, an instinct, a habit, of reserve will be found running through the whole of life on the earthly side of it with the stranger, as, for instance, (1) reserve in secular occupations, in what we call the business of life; (2) reserve in pleasure; (3) reserve even in the sphere of highest duty.

The stranger is one who holds himself in reserve, who lifts himself up, who looks far and high, who directs his being inwards.

II. The prayer is perfectly suited to the condition which has been described. "A stranger"—here but for a little, and yet morally beginning the great hereafter, "never continuing in one stay," and yet possessing one being, and developing and settling that being into character. God’s commandments, revealed and brought home to the heart, will yield plentifully all that can be needed in the pilgrim state. In one way or other they touch all the chances and hazards of the journey and all the requirements of the traveller, while they all combine to make one supreme influence of preparation for what will come when the earthly journey is over.

A. Raleigh, The Little Sanctuary, p. 313.

I. Man’s solitude: "I am a stranger upon earth."

II. Man’s true companionship: "Thy commandments."

III. Man’s true source of power: "Hide not"—teach me—"Thy commandments."

Bishop King, Contemporary Pulpit, vol. i., p. 243.

I. I am as a stranger in the earth because of the impermanence of my position.

II. I am as a stranger in the earth because of my life and language.

III. I am as a stranger in the earth because of the perils to which I am exposed.

IV. "Hide not Thy commandments from me." These words show that God has not been unmindful of the earthly life of His saints, but has provided for its effectual protection.

Parker, Pulpit Analyst, vol. i., p. 601.

Psalms 119:19

Psa_119:19, Psa_119:54

Taken together, these words set forth our condition as strangers and pilgrims on the earth, and God’s bountiful provision for meeting that condition in Christ.

I. The fact that we are strangers is forced upon us by our ignorance. Apart from revelation, we know almost nothing of the world we live in, and absolutely nothing of its Lord. In every age and to every thinking soul arise the great questions, Who sent me into this earth? Why am I here? Whither am I going? A yearning for replies to these questions springs up in every heart. "O unknown Maker, I am a stranger on the earth; hide not Thy laws from me." The Gospel is God’s answer to this cry. It is the revelation of the light which is behind sun and stars. Christ puts that great word "Father" into all our thoughts. He lifts the light of it over the whole universe. And the knowledge and glory of

a living, loving, personal Father stream in upon us from every side.

II. Our sins still more than our ignorance have put the sense of strangeness into our hearts and the marks of it upon our countenance. When the soul awakens to spiritual consciousness and finds itself in the presence of this great truth of the Fatherhood of God, the first fact which confronts it is a sense of farness from the Father. It is God’s mercy that He has not left us to rest in this depth of strangeness. He has made a way for us in Christ—the new and living way by the blood. God’s own Son has died to put our estrangement away. "We are no more strangers and foreigners." The blood has brought us near.

III. Another proof that we are strangers is the estrangement we find among men. Of this problem also the solution is provided in the Gospel. Christ comes as the great Uniter and Binder together. He comes sowing over all the waste of estrangement and alienation this healing word: "One is your Father." He comes with the grand purpose of binding those who receive that word into a holy and abiding fellowship.

IV. The last and saddest mark of the stranger upon us is death. If there had been no light for this shadow, how great our misery should be. But, blessed be God, He has not hidden the future from His child. This also is laid bare to our hungering hearts in Christ. A home awaits us beyond the grave. A new life blooms for us in the very presence of God. Our torn and suffering earthly existence is to be crowned with: glory and immortality in the world of the risen dead. Christ the Resurrection! Christ the Life!—that is our song in the home on which the shadows have begun to fall.

A. Macleod, Days of Heaven upon Earth, p. 291.

CALVI�, "19.I am a stranger on the earth. It is proper to inquire into the reason for his calling himself a sojourner and stranger in the world. The great concern of the unholy and worldly is to spend their life here easily and quietly; but those who know that they have their journey to pursue, and have their inheritance reserved for them in heaven, are not engrossed nor entangled with these perishable things, but aspire after that place to which they are invited. The meaning may be thus summed up: “Lord, since I must pass quickly through the earth, what will become of me if I am deprived of the doctrine of thy law?” We learn from these words from what point we must commence our journey, if we would go on our way cheerfully unto God.

Besides, God is said to conceal his commandments from those whose eyes he does not open, because, not being endued with spiritual vision, in seeing they see not, so that what is before their eyes is hid from them. And, to demonstrate that he does not present his request in a careless manner, the prophet adds, that his affection for the law is most intense; for it is no common ardor which is expressed by him in the following language, My soul is rent with the desire it hath at all times unto thy judgments. As the man who may concentrate all his thoughts on one point with such intensity as almost to deprive him of the power of perception, may be said to be the victim of his intemperate zeal, so the prophet declares the energy of his mind to be paralyzed and exhausted by his ardent love for the law. (405) The clause, at all times, is meant to express his perseverance; for it may occasionally happen that a man may apply himself with great ardor to the study of the heavenly doctrine; but it

is only temporary-his zeal soon vanishes away. Steadfastness is therefore necessary, lest, through weariness, we become faint in our minds.

SPURGEO�, "Ver. 19. I am a stranger in the earth. This is meant for a plea. By divine command men are bound to be kind to strangers, and what God commands in others he will exemplify in himself. The Psalmist was a stranger for God's sake, else had he been as much at home as worldlings are: he was not a stranger to God, but a stranger to the world, a banished man so long as he was out of heaven. Therefore he pleads,Hide not thy commandments from me. If these are gone, what have I else? Since nothing around me is mine, what can I do if I lose thy word? Since none around me know or care to know the way to thyself, what shall I do if I fail to see thy commands, by which alone I can guide my steps to the land where thou dwellest? David implies that God's commands were his solace in his exile: they reminded him of home, and they showed him the way thither, and therefore he begged that they might never be hidden from him, by his being unable either to— understand them or to obey them. If spiritual light be withdrawn the command is hidden, and this a gracious heart greatly deprecates. What would be the use of opened eyes if the best object of sight were hidden from their view? While we wander here we can endure all the ills of this foreign land with patience if the word of God is applied to our hearts by the Spirit of God; but if the heavenly things which make for our peace were hid from our eyes we should be in an evil case, — in fact, we should be at sea without a compass, in a desert without a guide, in an enemy's country without a friend.This prayer is a supplement to "open thou mine eyes", and, as the one prays to see, the other deprecates the negative of seeing, namely, the command being hidden, and so out of sight. We do well to look at both sides of the blessing we are seeking, and to plead for it from every point of view. The prayers are appropriate to the characters mentioned: as he is a servant he asks for opened eyes that his eyes may ever be towards his Lord, as the eyes of a servant should be; as a stranger he begs that he may not be strange to the way in which he is to walk towards his home. In each case his entire dependence is upon God alone.�ote how the third of the second octave (11) has the same keyword as this third of the third octave: "Thy word have I hid, ""Hide not thy commandments from me." This invites a meditation upon the different senses of hiding in and hiding from.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 19. I am a stranger in the earth. David had experience of peace and war, of riches and poverty, of pleasure and woe. He had been a private and public person; a shepherd, a painful calling; a soldier, a bloody trade; a courtier, an honourable slavery, which joins together in one the lord and the parasite, the gentleman and the drudge; and he was a king, — a glorious name, filled up with fears and cares. All these he had passed through, and found least rest when he was at the highest, less content on the throne than in the sheepfolds. All this he had observed and laid up in his memory, and this his confession is an epitome and brief of all; and in effect he telleth us, that whatsoever he had seen in this his passage, whatsoever he had enjoyed, yet he found nothing so certain as this, — that he had found nothing

certain, nothing that he could abide with or would abide with him, but that he was still as a passenger and "stranger in the earth." Anthony Farindon, 1596-1658.Ver. 19. I am a stranger in the earth, etc. As a sojourner, he hath renounced the world, which is therefore become his enemy; as "a stranger" he is fearful of losing his way; on these accounts he requests that God would compensate the loss of earthly comforts by affording the light of heaven; that he would not "hide his commandments, "but show and teach him those steps, by which he may ascend toward heaven, rejoicing in hope of future glory. George Horne, 1730-1792.Ver. 19. I am a stranger in the earth. This confession from a solitary wanderer would have had little comparative meaning; but in the mouth of one who was probably surrounded with every source of worldly enjoyment, it shows at once the vanity of "earth's best joys, " and the heavenly tendency of the religion of the Bible. Charles Bridges.Ver. 19. I am a stranger in the earth, etc.1. Every man here upon earth (especially a godly man) is but a stranger and a passenger.2. It concerns him that is a stranger to look after a better and a more durable state. Every man should do so. A man's greatest care should be for that place where he lives longest; therefore eternity should be his scope. A godly man will do so. Those whose hearts are not set upon earthly things, they must have heaven. The more their affections are estranged from the one, the more they are taken up about the other (Colossians 3:2); heaven and earth are like two scales in a balance, that which is taken from the one is put into the other.3. There is of sufficient direction how to obtain this durable estate, but in the word of God. Without this we are but like poor pilgrims and wayfaring men in a strange country, not able to discern the way home. A blessed state is only sufficiently revealed in the word: "Life and immortality is brought to light through the gospel" (2 Timothy 1:10). The heathens did but guess at it, and had some obscure sense of an estate after this life; but as it is brought to light with most clearness in the word, so the way thither is only pointed out by the word. It is the word of God makes us wise to salvation, and which is our line and rule to heavenly Canaan; and therefore it concerns those that look after this durable state to consult with the word.4. There is no understanding God's word but by the light of the Spirit. "There is a spirit in man: and the inspiration of the Almighty giveth them understanding" (Job 32:8). Though the word have light in it, yet the spirit of man cannot move till God enlightens us with that lively light that makes way for the dominion of the truth in our hearts, and conveys influence into our hearts. This is the light David begs when he says, "Hide not thy commandments from me." David was not ignorant of the Ten Commandments, of their sound; but he begs their spiritual sense and use.5. If we would have the Spirit we must ask it of God in prayer; for God gives the "Spirit to them that ask him" (Lu 11:13); and therefore we must say, as David, "O send out thy light and thy truth: let them lead me: let them bring me unto thy holy hill, and to thy tabernacles" (Ps 43:33). Thomas Manton.Ver. 19. I am a stranger in the earth, etc. When a child is born, it is spoken of sometimes under the designation of "a little stranger!" Friends calling will ask if, as a privilege, they may "see the little stranger." A stranger, indeed! come from far. From the immensities. From the presence, and touch, and being of God! And goingâ

€” into the immensities again— into, and through all the unreckonable ages of duration.But the little stranger grows, and in a while begins to take vigorous root. He works, and wins, and builds, and plants, and buys, and holds, and, in his own feeling, becomes so "settled" that he would be almost amused with anyone who should describe him as a stranger now.And still life goes on, deepening and widening in its flow, and holding in itself manifold and still multiplying elements of interest. Increasingly the man is caught by these— like a ship, from which many anchors are cast into the sea. He strives among the struggling, rejoices with the gay, feels the spur of honour, enters the race of acquisition, does some hard and many kindly things by turns; multiplies his engagements, his relationships, his friends, and then — just when after such preparations, life ought to be fully beginning, and opening itself out into a great restful, sunny plain— lo! the shadows begin to fall, which tell, too surely, that it is drawing fast to a close. The voice, which, soon or late, everyone must hear, is calling for "the little stranger, "who was born not long ago, whose first lesson is over, and who is wanted now to enter by the door called death, into another school. And the stranger is not ready. He has thrown out so many anchors, and they have taken such a fast hold of the ground that it will be no slight matter to raise them. He is settled. He has no pilgrim's staff at hand; and his eye, familiar enough with surrounding things, is not accustomed to the onward and ascending way, cannot so well measure the mountain altitude, or reckon the far distance. The progress of time has been much swifter than the progress of his thought. Alas! he has made one long mistake. He has "looked at the things which are seen, "and forgotten the things which are not seen. And "the things which are seen" are temporal, and go with time into extinction; while "those which are not seen, are eternal." And so there is hurry, and confusion, and distress in the last hours, and in the going away. �ow, all this may be obviated and escaped, thoroughly, if a man will but say— I am a stranger in the earth: hide not thy commandments from me. Alexander Raleigh, in "The Little Sanctuary, and other Meditations." 1872.Ver. 19. I am a stranger in the earth, etc. In the law, God recommends strangers to the care and compassion of his people; now David returns the arguments to him, to persuade him to deal kindly with him. Robert Leighton, 1611-1684.Ver. 19. In the earth. He makes no exception here; the whole earth he acknowledged a place of his pilgrimage. �ot only when he was banished among the Moabites and Philistines was he a stranger; but even when he lived peaceably at home in Canaan, still he thinks himself a stranger. This consideration moved godly Basil to despise the threatening of Modestus, the deputy of Valens the emperor, when he braved him with banishment. Ab exilii metu liber sum, unam hominum cognoscens esse patram, paradisum omnem autem terram commune naturae exilium. And it shall move us to keep spiritual sobriety in the midst of pleasures, if we remember that in our houses, at our own fireside, and in our own beds, we are but strangers, from which we must shortly remove, to give place to others. William Cowper.Ver. 19. Hide not thy commandments from me. The manner of David's reasoning is this. I am here a stranger and I know not the way, therefore, Lord, direct me. The similitude is taken from passengers, who coming to an uncouth country where they are ignorant of the way, seek the benefit of a guide. But the dissimilitude is here: in

any country people can guide a stranger to the place where he would be; but the dwellers of the earth cannot show the way to heaven; and therefore David seeks no guide among them, but prays the Lord to direct him. William Cowper.Ver. 19. Hide not thy commandments from me. There is a hiding of the word of God when means to hear it explained by preachers are wanting; and there is a hiding of the comfortable and lively light of the Spirit, who must quicken the word into us. From both those evils we may, and we should, pray to be saved. David Dickson.

BE�SO�, "Verse 19-20Psalms 119:19-20. I am a stranger in the earth — Or, a sojourner. I am not here as in my home, but as a pilgrim travelling homeward in a strange land: a condition which calls for thy pity and help: see note on Psalms 39:12. Hide not thy commandments from me — Which are my chief support and guide in my pilgrimage, My soul breaketh, &c. — Fainteth, as the soul frequently does, when a thing vehemently desired is denied or delayed. Or, as גרסה נפשי is rendered by some, my soul is taken up, or wholly employed, in longing for, or in love to, thy judgments. The whole stream of its desires runs in this channel. I shall think myself quite broken and undone, if I want the word of God to conduct and comfort me.

MACLARE�, "A STRA�GER I� THE EARTHPsalms 119:19, Psalms 119:64.There is something very remarkable in the variety-in-monotony of this, the longest of the psalms. Though it be the longest it is in one sense the simplest, inasmuch as there is but one thought in it, beaten out into all manner of forms and based upon all various considerations. It reminds one of the great violinist who out of one string managed to bring such music and melody.

The one thought is the infinite preciousness of God’s law, by which, of course, is not meant the written record of that law which lies in Scripture, but the utterances of God’s law in any form, by which men may receive it. You will find that that wider signification of the word ‘law,’ ‘commandment,’ ‘statute,’ is essential to the understanding of every portion of this psalm.And now these two petitions which I have put together base the prayer, which they both offer, in slightly varied form {‘Teach me Thy statutes,’ or ‘Hide not Thy commandments from me,’} upon two diverse considerations, which, taken in conjunction, are extremely interesting.The two facts on which the one petition rests, are like two great piers on two opposite sides of a river, each of which holds one end of the arch. ‘The earth is full of Thy mercy’; ay! but ‘I am a stranger upon the earth.’ These two things are both true, and from each of them, and still more from both of them taken together, rises up this petition. Let us look then at the facts, and then at the prayer that is built upon them.Take first that thought of the rejoicing earth, full of God’s mercy as some cup is full of rich wine, or as the flowers in the morning are filled with dew. The Bible does not look at the external world, the material universe, from a scientific point of view, nor does it look at it from a poetical point of view, but from a simply religious one. �othing that modern science has taught us to say about the world in the least affects

this principle which the Psalmist lays down, that it is all full of God’s mercy. The thought is intended to exclude man and man’s ways and all connected with him, as we shall see presently, but the Psalmist looks out upon the earth and all the rest of its inhabitants, and he is sure of two things: one, that God’s direct act is at work in it all, so as that every creature that lives, and everything that is, lives and is because God is there, and working there; and next, that everything about us is the object of loving thoughts of God’s; and has, as it were, some reflection of God’s smile cast across it like the light of flowers upon the grass. Spring days with life ‘re-orient out of dust,’ and the annual miracle beginning again all round, with the birds in the trees, that even dwellers in towns can hear singing as if their hearts would burst for very mirth and hopefulness, the blossoms beginning to push above the frosty ground, and the life breaking out of the branches that were stiff and dry all through the winter, proclaim the same truth as the Psalmist was contemplating when he spoke thus. He looks all round, and everywhere sees the signature of a loving divine Hand.The earth is full to brimming of Thy mercy. It takes faith to see that; it takes a deeper and a firmer hold of the thought of a present God than most men have, to feel that. For the most of us, the world has got to be very empty of God now. We hear rather the creaking of the wheels of a great machine, or see the workings of a blind, impersonal force. But I believe that all that is precious and good in the growth of knowledge since the old days when this Psalmist wrote may be joyfully accepted by us, and deep down below all we may see the deeper, larger truth of the living purpose and will of God Himself. And I know no reason why twentieth-century men, full to the fingertips of modern scientific thought, may not say as heartily as the old Psalmist said, ‘The earth, O Lord! is full of Thy mercy.’But then there is another side to all this. Amidst all this sunny play of gladness, and apocalypse of blessing, there stands one exception. Hearken to the other word of my texts, ‘I am a stranger upon the earth.’ Man is out of joint with the great whole, out of harmony with the music, the only hungry one at the feast. All other creatures are admirably adapted for the place they fill, and the place they fill is sufficient for them. But I stand here, knowing that I do not belong to this goodly fellowship, feeling that I am an exception to the rule. As Colonel Gardiner said, ‘I looked at the dog, and I wished that I was a dog.’ Ah! many another man has felt, Why is it that whilst every creature, the motes that dance in the sunbeam, and the minutest living things, however insignificant, are all filled to the very brim of their capacity-why is it that I, the roof and crown of things, stand here, a sad and solitary stranger, having made acquaintance with grief; having learned what they know not, the burden of toil and care, cursed with forecast and anticipation, saddened by memory, torn by desires? ‘We look before and after, and pine for what is not.’ All other beings fit their place, and their place fits them like a glove upon a fair hand, but I stand here ‘a stranger upon the earth.’ And the more I feel, or at least the more I am convinced that it is full of God’s mercy, the more I feel that there is something else which I need to make me, in my fashion, as really and as completely blessed as the lowest of His creatures.The Psalmist tells us what that something more is: ‘I am a stranger upon the earth; hide not Thy commandments from me.’ That is my food, that is what I need; that is the one thing that will make our souls feel at rest, that we shall have not merely a

Bible in our hands, but the will of God, the knowledge and the love of the will of God, in our hearts. When we can say ‘I delight to do Thy will, and my whole being seeks to lay itself beneath the mould of Thine impressing purpose, and to be shaped accordingly’; Oh! then, then the care and the toil and the sorrow and the restlessness and the sense of transiency, all change. Some of them pass away altogether; those of them that survive are transfigured from darkness to glory. Just as some gloomy cliff, impending over the plain, when the rising sun smites upon it, is changed into a rosy and golden glory, so the frowning peaks that look down upon us, are all transmuted and glorified, when once the light of God’s recognised will falls upon them.‘All is right that seems most wrong,If it be His sweet will.’And when He has not hidden His commandments from us, but we have them in our hearts, for the joy and the strength of our lives, then, then it does not matter, though we have to say, ‘foxes have holes, and birds of the air have their roosting-places,’ and I only, in creation, have ‘not where to lay my head.’ If we have His will in our hearts, and are humbly and yet lovingly trying to do it, then toil becomes easy, and work becomes blessedness. If we have His will in our hearts, and are seeking to cleave to it, then and only then, do we cease to feel that it is sad that we should be strangers upon the earth, because then and then only can we say ‘we seek for a better country, that is, a heavenly.’Oh, dear friends! we shall be cursed with restlessness and ‘weighed upon with sore distress’; and a fleeting world will, by its very fleetingness, be a misery to us, until we have learned to yield our wills to God, and to drink in His law as the joy and the rejoicing of our hearts. A stranger upon the earth needs the statutes of the Lord, he needs no more, and then they will be as the Psalmist says in another place, ‘his song in the house of his pilgrimage.’But the first of our two texts suggests further to us the certainty that this petition shall not be in vain. If the thought, ‘I am a stranger in the earth,’ teaches us our need of God’s commandments, the thought, ‘the earth is full of Thy mercies,’ assures us that we shall get what we need.Surely it is not going to be the case that we only are to be left hungry when all other creatures sit at His table and feast there. Surely He who knows what each living thing requires, and opens His hand, and satisfies their desires, is not going to leave the nobler famishing of an immortal soul uncared for.Surely if all through the universe besides, we see that the measure of a creature’s capacity is the measure of God’s gift to it, there is not going to be, there need not be, any disproportion between what we require and what we possess. Surely if His ear can hear and translate, and His loving hand can open to satisfy, the croaking of the young raven when it cries, He will neither mistake nor neglect the voice of a man’s heart, when it is asking what is so in accordance with His will as that He should let him know and love His statutes.It is not meant to be the case that we lie in the middle of His creation, the one exception to the universal law, like Gideon’s fleece, dry and dusty, while every poor bit of bush and grass round about is soaked with His dew. If ‘the earth is full of Thy mercy,’ Thou thereby hast pledged Thyself that my heart shall be full of Thy law and Thy grace, if I desire it.

And so, dear brethren! whilst the one of these twin considerations should send us to our knees, the other should hearten and wing our prayers. And if, on the one hand, we feel that to bring us up to the level of the poorest of His creatures, we need a firm grasp and a hearty love of His law deep in our spirits, on the other hand, the fact that the feeblest and the poorest of His creatures is saturated and soaked with as much of God’s goodness as it can suck in, may make us quite sure that our souls will not vainly pant after Him in a ‘dry and thirsty land where no water is.’ ‘The earth, O Lord! is full of Thy mercy.’ Am I to be empty of the highest mercy, the knowledge of Thy will? �ever! never!And so, ‘Say not, Who shall ascend up into the heavens? say not, Who shall pass over the sea to bring Thy law near, that we may hear and do it? Behold! the word is very nigh thee.’ The law, the will of God, and the power to perform it are braided together, in inextricable union, in Jesus Christ Himself; and the prayer of my psalm most deeply understood, turns itself all into this:-Give me Christ, more of the knowledge of Him who is my law and Thine uttered will; more of the love of Him whom to love is to be at home everywhere, and to be filled with Thy mercy; more of the likeness to Him whom to imitate is holiness; whom to resemble is perfection. ‘The earth is full of Thy mercy.’ ‘The Word was made flesh, and dwelt among us; and we beheld His glory, full of grace and truth.’ And of that fulness can all we receive. Then will we be strangers here no longer; and our hearts will be replenished with a better mercy than all the universe beside is capable of containing.

20 My soul is consumed with longing for your laws at all times.

BAR�ES, "My soul breaketh - This word means to break; to crush; to break in pieces by scraping, rubbing, or grating. The idea would seem to be, not that he was crushed as by a single blow, but that his soul - his strength - was worn away by little and little. The desire to know more of the commands of God acted continually on him, exhausting his strength, and overcoming him. He so longed for God that, in our language, “it wore upon him” - as any ungratified desire does. It was not the possession of the knowledge of God that exhausted him; it was the intenseness of his desire that he might know more of God.

For the longing - For the earnest desire.

That it hath unto thy judgments at all times - Thy law; thy commands. This was a constant feeling. It was not fitful or spasmodic. It was the steady, habitual state of the soul on the subject. He had never seen enough of the beauty and glory of the law of God to feel that all the needs of his nature were satisfied, or that he could see and know no

more; he had seen and felt enough to excite in him an ardent desire to be made fully acquainted with all that there is in the law of God. Compare the notes at Psa_17:15.

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

GILL, "My soul breaketh for the longing,.... His heart was just ready to break, and his soul fainted; he was ready to die, through a vehement desire of enjoying the object longed for, after mentioned; "hope deferred makes the heart sick", Pro_13:1; the phrase is expressive of the greatness, vehemence, and eagerness of his mind after the thing he desired, which follows:

that it hath unto thy judgments at all times; not the judgments of God on wicked men, though these are desirable for the glorifying of his justice; nor his dark dispensations of providence, though good men cannot but desire and long for the time when these judgments shall be made manifest: but rather the righteous laws and precepts of God are designed, which he desired to have a more perfect knowledge of, and yield a more constant obedience unto; or, best of all, the doctrines of grace and righteousness, that should be more clearly revealed in the times of the Messiah; who was to set judgment in the earth, his Gospel; and to bring in everlasting righteousness, and glorify the justice of God; than which nothing was more earnestly and importunately wished and longed for by Old Testament saints; see Psa_119:81.

HE�RY, "David had prayed that God would open his eyes (Psa_119:18) and open the law (Psa_119:19); now here he pleads the earnestness of his desire for knowledge and grace, for it is the fervent prayer that avails much. 1. His desire was importunate: My soul breaketh for the longing it hath to thy judgments, or (as some read it) “It is taken up, and wholly employed, in longing for thy judgments; the whole stream of its desires runs in this channel. I shall think myself quite broken and undone if I want the word of God, the direction, converse, and comfort of it.” 2. It was constant - at all times. It was not now and then, in a good humour, that he was so fond of the word of God; but it is the habitual temper of every sanctified soul to hunger after the word of God as its necessary food, which there is no living without.

SPURGEO�, "Ver. 20. My soul breaketh for the longing that it hath unto thy judgments at all times. True godliness lies very much in desires. As we are not what we shall be, so also we are not what we would be. The desires of gracious men after holiness are intense, — they cause a wear of heart, a straining of the mind, till it feels ready to snap with the heavenly pull. A high value of the Lord's commandment leads to a pressing desire to know and to do it, and this so weighs upon the soul that it is ready to break in pieces under the crush of its own longings. What a blessing it is when all our desires are after the things of God. We may well long for such

longings.God's judgments are his decisions upon points which else had been in dispute. Every precept is a judgment of the highest court upon a point of action, an infallible and immutable decision upon a moral or spiritual question. The word of God is a code of justice from which there is no appeal."This is the Judge which ends the strifeWhere wit and reason fail;Our guide through devious paths of life,Our shield when doubts assail." Watts.David had such reverence for the word, and such a desire to know it, and to be conformed to it, that his longings caused him a sort of heart break, which he here pleads before God. Longing is the soul of praying, and when the soul longs till it breaks, it cannot be long before the blessing will be granted. The most intimate communion between the soul and its God is carried on by the process described in the text. God reveals his will, and our heart longs to be conformed thereto. God judges, and our heart rejoices in the verdict. This is fellowship of heart most real and thorough.�ote well that our desire after the mind of God should be constant; we should feel holy longings "at all times." Desires which can be put off and on like our garments are at best but mere wishes, and possibly they are hardly true enough to be called by that name, — they are temporary emotions born of excitement, and doomed to die when the heat which created them has cooled down. He who always longs to know and do the right is the truly right man. His judgment is sound, for he loves all God's judgments, and follows them with constancy. His times shall be good, since he longs to be good and to do good at all times.Remark how this fourth of the third eight chimes with the fourth of the fourth eight. "My soul breaketh"; "my soul melteth." There is surely some recondite poetic art about all this, and it is well for us to be careful in studying what the psalmist was so careful in composing.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 20. My soul breaketh, etc. Here is a protestation of that earnest desire he had to the obedience of the word of God; he amplifies it two ways: first, it was no light motion, but such as being deeply rooted made his heart to break when he saw that he could not do in the obedience thereof what he would. �ext, it was no vanishing motion, like the morning dew; but it was permanent, omni tempore, he had it at all times. William Cowper.Ver. 20. My soul breaketh for the longing, as one that with straining breaks a vein. William Gurnall.Ver. 20. My soul breaketh, etc. This breaking is by rubbing, chafing, or crushing. The spirit was so fretted with its yearning desire after the things which Jehovah had spoken, that it was broken as by heavy friction. The "longing" to find out and follow the hidden wonders was almost unbearable. This longing continued with the Psalmist "at all times, "or "in every season." Prosperity could not make him forget it; adversity could not quench it. In sickness or health, in happiness or sadness, in company or alone, nothing overcame that longing. "The wondrous things" were so wonderful, and still so hidden. To see a little of "the beauty of the Lord" is to get to know how much there is which we fail to see, and thus to long more than ever. He

who pursues ardently the wonders of the word of the Lord, will never set that longing at rest as long as he remains "in the earth." It is only when we shall "be like him, " and "shall see him as he is, "that we shall cry, "Enough, Lord!" "I shall be satisfied when I awake in thy likeness." F. G. Marchant.Ver. 20. My soul breaketh for the longing. For the earnest desire. "That it hath unto thy judgments at all times." Thy law; thy commands. This was a constant feeling. It was not fitful, or spasmodic. It was the steady, habitual state of the soul on the subject. He had never seen enough of the beauty and glory of the law of God to feel that all the wants of his nature were satisfied, or that he could see and know no more; he had seen and felt enough to excite in him an ardent desire to be made fully acquainted with all that there is in the law of God. Albert Barnes.Ver. 20. My soul breaketh for the longing, etc. The desire after God's appointments becomes painfully intense. A longing— an intense longing— for the judgments of the Lord— at all times. These are the particulars of his breaking soul. His whole mind is toward the things of God. He prays that he may behold the wondrous things of Jehovah's law, and that he may not hide his commandments from him; and here his soul breaks for longing towards his judgments at all times. The state of the Psalmist's mind would not lead us here to suppose that he was awaiting the manifestation of the Lord's judgments in vindicating his cause against ungodly men, or that he was longing for opportunity of fulfilling all the deeds of righteousness towards his fellow men; for this he was doing to the utmost. Evidently he is intent upon the ordinances of religion, which were called "judgments" in reference to the solemn sanctions with which they were enjoined. The man of God so longed to join with the Lord's people in these, that his heart was ready to break with desire, as he was forced from place to place in the wilderness. The renewed heart is here. Another might long to be delivered from persecution, to be at rest, to be restored to home, relations, and comfort. The man of God could not but desire those natural enjoyments; but, over all, his holy mind longed with ardour for the celebration of Jehovah's worship. John Stephen.Ver. 20. Thy judgments. God's judgments are of two sorts: first, his commands; so called because by them right is judged and discerned from wrong. �ext, his plagues executed upon transgressors according to his word. David here refers to the first. Let men who have not the like of David's desire, remember, that they whose heart cannot break for transgressing God's word because they love it, shall find the plagues of God to bruise their body and break their heart also. Let us delight in the first sort of these judgments, and the second shall never come upon us. William Cowper.Ver. 20. Mark that word, at all times. Bad men have their good moods, as good men have their bad moods. A bad man may, under gripes of conscience, a smarting rod, the approaches of death, or the fears of hell, or when he is sermon sick, cry out to the Lord for grace, for righteousness, for holiness; but he is the only blessed man that hungers and thirsts after righteousness at all times. Thomas Brooks, 1608-1680.Ver. 20. At all times. Some prize the word in adversity, when they have no other comfort to live upon; then they can be content to study the word to comfort them in their distresses; but when they are well at ease, they despise it. But David made use of it "at all times; " in prosperity, to humble him; in adversity, to comfort him; in the one, to keep him from pride; in the other, to keep him from despair; in affliction,

the word was his cordial; in worldly increase, it was his antidote; and so at all times his heart was carried out to the word either for one necessity or another. Thomas Manton.Ver. 20. At all times. How few are there even among the servants of God who know anything of the intense feeling of devotion here expressed! O that our cold and stubborn hearts were warmed and subdued by divine grace, that we might be ready to faint by reason of the longing which we had "at all times" for the judgments of our God. How fitful are our best feelings! If today we ascend the mount of communion with God, tomorrow we are in danger of being again entangled with the things of earth. How happy are they whose hearts are "at all times" filled with longings after fellowship with the great and glorious object of their love! John Morison, 1829.Ver. 20. If you read the lives of good men, who have been, also, intellectually great, you will be struck, I think, even to surprise, a surprise, however, which will not be unpleasant, to find them, at the close of life, in their own estimation so ignorant, so utterly imperfect, so little the better of the long life lesson. Dr. Chalmers, after kindling churches and arousing nations to their duties, summed up his own attainments in the word "desirousness, "and took as the text that best described his inner state, that passionate, almost painful cry of David, My soul breaketh for the longing that it hath unto thy judgments. But how grand was the attainment! To be in old age as simple as a little child before God! To be still learning at threescore years and ten! How beautiful seem the great men in their simplicity! Alexander Raleigh, in "The Little Sanctuary, "1872.

EBC, "There may possibly be a connection between Psalms 119:20 and Psalms 119:21 -the terrible fate of those who wander from the commandments, as described in the latter verse, being the motive for the psalmist’s longing expressed in the former. The "judgments" for which he longed, with a yearning which seemed to bruise his soul, are not, as might be supposed, God’s judicial acts, but the word is a synonym for "commandments," as throughout the psalm.

The last three verses of the section appear to be linked together. They relate to the persecutions of the psalmist for his faithfulness to God’s law. In Psalms 119:22 he prays that reproach and shame, which wrapped him like a covering, may be lifted from him; and his plea in Psalms 119:22 b declares that he lay under these because he was true to God’s statutes. In Psalms 119:23 we see the source of the reproach and shame, in the conclave of men in authority, whether foreign princes or Jewish rulers, who were busy slandering him and plotting his ruin; while, with wonderful beauty, the contrasted picture in b shows the object of that busy talk, sitting silently absorbed in meditation on the higher things of God’s statutes. As long as a man can do that, he has a magic circle drawn round him, across which fears and cares cannot step. Psalms 119:24 heightens the impression of the psalmist’s rest. Also Thy testimonies are my delight"-not only the subjects of his meditation, but bringing inward sweetness, though earth is in arms against him; and not only are they his delights, but "the men of his counsel," in whom he, solitary as he is, finds companionship that arms him with resources against that knot of whispering enemies.

The exigencies of the acrostic plan are very obvious in this section, five of the verses of which begin with "way" or "ways," and two of the remaining three with "cleaves." The variety secured under such conditions is remarkable. The psalmist’s soul cleaves to the dust-i.e., is bowed in mourning; {cf. Psalms 44:25} but still, though thus darkened by sorrow and weeping itself away for grief (Psalms 119:28), it cleaves to "Thy testimonies" (Psalms 119:31). Happy in their sorrow are they who, by reason of the force which bows their sensitive nature to the dust, cling the more closely in their true selves to the declared will of God! Their sorrow appeals to God’s heart, and is blessed if it dictates the prayer for His quickening (Psalms 119:25). Their cleaving to His law warrants their hope that He will not put them to shame.

SIMEO�, "DAVID’S DESIRE AFTER GOD’S WORD

Psalms 119:20. My soul breaketh for the longing that it hath unto thy judgments at all times.

I� general, there is no other connexion between the different verses of this psalm, than the accidental one of their beginning with the same letter of the Hebrew alphabet: yet possibly the collocation of them may occasionally have been determined by their bearing upon some particular point. The whole psalm is an eulogy upon the word of God, and a declaration of the love which David bare towards it. And, whilst we apprehend that every distinct sentence was put down as it occurred to the Psalmist’s mind, without any particular dependence on its context, we suppose that, in the arrangement of some parts, there may have been a design in placing some observations so as to confirm or enforce others which had preceded them. In the 18th verse, David had said, “Open thou mine eyes, that I may behold wondrous things out of thy Law:” and in the two following verses, as they stand, he may be considered as enforcing that petition; first, by the consideration of the shortness of his continuance here; and, then, by the exceeding greatness of his wish to obtain the desired blessing: “I am a stranger in the earth: hide not thy commandments from me. My soul breaketh for the longing that it hath unto thy judgments at all times.” �ow, this expression being so exceeding strong, I will take occasion from it to point out,

I. The intensity of his desire after the word of God—

Often does he say that he has “longed” for God’s word [�ote: ver. 40, 131, 174.]; but here he says, “My soul breaketh for the longing that it hath.” To enter into the force of this expression, let us compare his desire after God’s word with the desire felt by others in cases of extreme emergency.

Let us compare it with the desire of,

1. A hunted deer—

[Let us conceive of a deer that has for many hours been fleeing from its pursuers, till its strength is altogether exhausted, and it is ready to faint with fatigue. Let us suppose that its fears are raised to the uttermost, by the rapid advance of its enemies, ready to seize and tear it in pieces. How intense must be its thirst! How gladly would it pause a few moments at a water-brook, to revive its parched frame, and to renovate its strength for further flight! Of this we may form some conception: and it may serve in a measure to convey to us an idea of David’s thirst after the judgments of his God. “O God,” says he, “thou art my God; early will I seek thee: my soul thirsteth for thee; my flesh longeth for thee in a dry and thirsty land, where no water is [�ote: Psalms 63:1.].” “My soul longeth, yea, even fainteth, for the courts of the Lord: my heart and my flesh cry out for the living God [�ote: Psalms 84:2.].” “As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God. When shall I come and appear before God? My tears have been my meat day and night; while they continually say unto me, Where is thy God [�ote: Psalms 42:1-3.]”?]

2. An endangered mariner—

[Mariners for the most part are men of great intrepidity: but when ready to be overwhelmed in the tempestuous ocean, they sink like other men. “When God commandeth, and raiseth the stormy wind, which lifteth up the waves of the sea, the mariners mount up to the heaven; they go down again to the depths; their soul is melted because of the trouble. They reel to and fro, and stagger like a drunken man, and are at their wit’s end [�ote: Psalms 107:25-27.].” Such is the description given of them by God himself. But let us take an instance upon record. When Paul was “sailing by Crete, there arose a tempestuous wind, called Euroclydon;” and the ship becoming unmanageable, “they let her drive;” and “fearing they should fall into the quicksands, they strake sail, and so were driven.” “Being exceedingly tossed with the tempest, they lightened the ship, casting out with their own hands the very tackling” which they had stowed up for the management of the ship. In this perilous condition they continued a whole fortnight, not having taken during all that time so much as one regular meal. St. Paul, in the immediate prospect of having the ship dashed to pieces, and no hope remaining to any of them of safety unless on broken pieces of the ship, said to them, “This is the fourteenth day that ye have tarried and continued fasting, having taken nothing: wherefore I pray you to take some meat; for this is for your health;” he administered to them some bread, and then “cast into the sea the very wheat” with which the ship was provisioned; and soon “the ship ran aground, and was broken in pieces by the violence of the waves [�ote: Acts 27:14-41.].” How must all this crew have longed for safety! How must their “soul have broken for the longing which they had” to escape from their peril! Yet not even this exceeded the desire which David had for the word of God.]

3. A deserted soul—

[This will come nearer to the point. The feelings of a hunted deer or an endangered mariner are merely natural: but those of a deserted soul are spiritual, and therefore more suited to illustrate those which David speaks of in our text. See the state of a

deserted soul in Job: “O that my grief were thoroughly weighed, and my calamity laid in the balances together! for now it would be heavier than the sand of the sea; therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me [�ote: Job 6:2-4.].” Or take the case recorded in the 88th Psalm: “Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Mine eye mourneth by reason of affliction. Lord, I have called daily upon thee; I have stretched out my hands unto thee. Lord, why casteth thou off my soul? Why hidest thou thy face from me? I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off [�ote: Psalms 88:6-7; Psalms 88:9; Psalms 88:14-16.].” Here we see what is meant by the soul breaking for the longing that it hath after God. And there is in this psalm another verse, which, to one who has ever felt what it is to have an overwhelming desire after God, will convey the true import of my text: “I opened my mouth and panted: for I longed for thy commandments [�ote: ver. 131. This is sadly weakened by Commentators, who interpret it as referring to a person running or oppressed with heat. The sigh of one overwhelmed with a desire after God, expresses the very thing.].”

�or was this a sudden emotion on some extraordinary occasion: no; it was the constant habit of David’s mind: it was what he felt “at all times:” “My soul breaketh for the longing that it hath unto thy judgments at all times.”]

I am aware that this may appear extravagant. But we must remember that this expression was not a poetic fiction, but an argument solemnly addressed to the heart-searching God. And that it was not stronger than the occasion called for, will appear whilst I shew you,

II. The reason of his so longing for God’s blessed word—

The reasons that might be assigned are numberless. But I will confine myself to three. He so longed for God’s word, because,

1. In it he found God himself—

[In the works of creation somewhat of God may be discerned; but it is in his word alone that all his perfections are displayed, and all his eternal counsels are made known. In this respect, “God has magnified his word above all his name,” and all the means whereby he has made himself known to men [�ote: Psalms 138:2.]. There he met Jehovah, as Adam met him, amidst the trees of the garden in Paradise. There “he walked with God, and conversed with him as a friend.” There he had such “fellowship with the Father and with his Son Jesus Christ,” and such “communion with the Holy Ghost,” as he could never find in any other field, nor ever attain but by meditation on the word of God. Can we, then, wonder that he so longed for that word, and that his very soul brake for the longing that he had for it? The wonder rather is, that there should be a person upon earth who could have access to that

sacred volume, and not so value it — — —]

2. From it he obtained all that his necessities required—

[Did he desire the forgiveness of all his sins? There he found “a fountain opened for sin and for uncleanness,” a fountain capable of washing him from all the guilt he had contracted in the matter of Bathsheba and Uriah. In reference to those very transactions, and to the efficacy of the atoning blood of Christ, he cries, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow [�ote: Psalms 51:7.].” Did he need direction in difficulty, support in trouble, and strength for an unreserved obedience? There he found it all, and from thence derived it in the very hour of need, to the full extent of his necessities. Such were the refreshments which he found there, that corn and wine and oil, and all the delicacies of the universe, could but faintly shadow forth: and thence he derived such treasures as were absolutely unsearchable. Can we wonder, then, that the word of God was, in his estimation, sweeter than honey and the honey-comb, and infinitely more precious than the finest gold [�ote: Psalms 19:10.]?]

3. By it he gained a foretaste of heaven itself—

[The word was to him as Jacob’s ladder, by which he held intercourse with heaven itself. By it he ascended to Mount Pisgah, and surveyed the Promised Land in all its length and breadth. In it he beheld his Saviour, as it were, transfigured before his eyes, yea, and seated on his throne of glory, surrounded by myriads of saints and angels; yea, and beheld the very throne reserved for himself, and the crown of glory prepared for him, and the golden harp already tuned for him to bear his part amongst the heavenly choir.

I forbear to speak more on this subject; because, if what I have already spoken do not justify the language of my text, nothing that I can add can be of any weight. Only let any person read this psalm, in which no less than one hundred and seventy-six times the excellency of the sacred volume is set forth in every variety of expression that David could invent; and he will see, that the language of my text was no other than what every child of man should both feel and utter.]

But from all this, who does not see—

1. That religion is not a mere form, but a reality?

[Religion, if it be genuine, occupies, not the head, but the heart and soul, every faculty of which it controls and regulates. Religion is in the soul, what the soul is in the body — — — O that we all felt it so! But indeed, Brethren, so it is; and so it must be, if ever we would enjoy the benefits it is intended to convey — — —]

2. That we all have very abundant occasion for shame in a review both of our past and present state?

[We are not, like the unhappy papists, debarred from God’s blessed word. The very least and meanest amongst us has free access to it, and may read it for himself; yea, and derive still greater advantage from it than ever David himself reaped; by reason of the rich additions which have been made to it since his day, and the fuller discovery it gives us of God’s mind and will. Yet how many of us read it not at all, or only in a formal cursory manner, without any such feeling as that which is expressed in my text! My dear Brethren, we suffer loss, exceeding great loss, by our negligence in this respect. Did we but read the word, and meditate on it day and night, and pray over it, and converse with God by it, what might we not obtain, and what might we not enjoy? Well—I leave it, with “commending you to God and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified [�ote: Acts 20:32.].” Certain I am that “it is profitable for all that your souls can desire;” and that if you improve it aright, it shall render you perfect, thoroughly furnished unto all good works [�ote: 2 Timothy 3:17.],” and shall “make you wise unto salvation through faith that is in Christ Jesus [�ote: 2 Timothy 3:15.].”]

BI 20-21, "My soul breaketh for the longing that it hath unto Thy judgments at all times.

The right and the wrong

I. A hungering for the right. This hunger indicates:

1. The existence of rectitude. For every Divine instinct there is an objective provision.

2. The condition of healthfulness. As a rule, where there is hunger there is health. The soul that hungers for the right is not utterly diseased.

3. The certainty of supply. Physical hunger is not always satisfied, but spiritual always. Blessed are they that hunger, for they shall be filled.

II. A deploring for the wrong. Pride is a wrong.

1. That is Divinely rebuked and cursed.

2. Which turns men from the commandments of God. (Homilist.)

Holy longings

One of the best tests of a man’s character will be found in his deepest and heartiest longings. You cannot always judge a man by what he is doing at any one time, for he may be under constraint which compel him to act contrary to his true self, or he may be under a transient impulse from which he will soon be free. He may for a while be held back from that which is evil, and yet he may be radically bad; or he may be constrained by force of temptation to that which is wrong, and yet his real self may rejoice in righteousness. A man may not certainly be pronounced to be good because for the moment he is doing good, nor may he be condemned as evil because under certain constraints he may be committing sin. A man’s longings are more inward, and more near to his real self than his outward acts; they are more natural, in that they are entirely free, and beyond compulsion or restraint. As a man longeth in his heart, so is he.

I. The saint’s absorbing object. They long after God’s judgments, His revealed will.

1. The psalmist greatly reverenced the Word. All other books are at the best but as gold leaf, whereof it takes acres to make an ounce of the precious metal; but this book is solid gold; it contains ingots, masses, mines, yea, whole worlds of priceless treasure, nor could its contents be exchanged for pearls, rubies, or the “terrible crystal” itself. Even in the mental wealth of the wisest men there are no jewels like the truths of revelation.

2. He intensely desired to know its contents. He was not so well able to get at the truth as we are, since he had not the life of Christ to explain the types, nor apostolic explanations to open up the symbols of the law; therefore he sighed inwardly, and felt a killing heartbreak of desire to reach that which he knew was laid up in store for him. He saw the casket, but could not find the key.

3. He wished to feed upon God’s Word. The Word received into the heart changes us into its own nature, and by rejoicing in the decisions of the Lord we learn to judge after His judgment and to delight ourselves in that which pleases Him.

4. Doubtless, David longed be obey God’s Word—he wished in everything to do the will of God without fault either of omission or of commission. He prays in another place, “Teach me Thy law perfectly.”

II. The saint’s ardent longings.

1. They constitute a living experience, for dead things have no aspirations or cravings. You shall visit the graveyard, and exhume all the bodies you please, but you shall find neither desire nor craving. Where the heart is breaking with desire there is life.

2. The expression represents a humble sense of imperfection. The apostle of the Gentiles said, “Not as though I had already attained, either were already perfect”; and the man after God’s own heart, even David, when he was at his best, and I think he was so when he was writing this blessed psalm, says not so much that he had obtained anything as that he longed after it, not so much that he had yet grasped it, but sighed for it: “my soul breaketh for the longing that it hath.”

3. Furthermore, the expression of the text indicates an advanced experience. Augustine dwells upon this idea, for he rightly says, at first there is an aversion in the heart to God’s Word, and desire after it is a matter of growth. The more full a man is of grace the more he hungers for grace. Strange it is to say so, but the paradox is true, the more he drinks, and the more he is satisfied and ceases to thirst in one sense, the more is he devoured with thirst after the living God. It is an advanced experience, then.

4. It is an experience which I cannot quite describe to you, except by saying that it is a bitter sweet; or, rather, a sweet bitter, if the adjective is to be stronger than the noun. There is a bitterness about being crushed with desire; it is inevitable that there should be, but the aroma of this bitter herb is inexpressibly sweet, no perfume can excel it. After all, a bruised heart knows more peace and rest than a heart filled with the world’s delights. How safe such a soul is.

III. A few cheering reflections. Methinks this morning some heart has been saying, “There are comforting thoughts for me in all this. I am a poor thing, I have not grown much, I have not done much, I wish I had; but I have strong longings, I am very dissatisfied, and I am almost ready to die with desire after Christ.” My dear soul, listen—

let this encourage you.

1. God is at work in your soul. Never did a longing after God’s judgments grow up in the soul of itself. Weeds come up of themselves, but the rarer kind of plants I warrant you will never be found where there has been no sowing: and this flower, called love-lies-bleeding, this plant of intense eagerness after God, never sprang up in the human breast of itself. God alone has placed it there.

2. The result of God’s work is very precious. Thank Him for it. Though thou caner get no further than holy longing, be grateful for that longing.

3. Not only is the desire precious, but it is leading on to something more precious. “The desire of the righteous shall be granted.” Rest you sure of that, and cry mightily to Him with strong faith in His goodness.

4. Meanwhile, the desire itself is doing you good. It is driving you out of yourself, it is making you feel what a poor creature you are, for you can dig no well in your own nature, and find no supplies within your own spirit. It is compelling you to look alone to God. (C. H. Spurgeon.)

21 You rebuke the arrogant, who are accursed, those who stray from your commands.

BAR�ES, "Thou hast rebuked the proud - Compare Psa_9:5. The meaning is, that God had done this not by word but by deed. The proud were everywhere rebuked by God, alike in his law, and in his providence. The connection seems to be this: the psalmist is meditating on the benefit or advantage of keeping the law of God; of a humble, pious life. His mind naturally adverts to what would be the opposite of this - or to this in contrast with an opposite course of life; and he says, therefore, that God had in every way, and at all times, manifested his displeasure against that class of people. Such a course, therefore, must be attended with misery; but the course which he proposed to pursue must be attended with happiness.

That are cursed - The accursed; those who are regarded and treated by God as accursed, or as objects of his disapprobation.

Which do err from thy commandments -Who depart from thy law. The sense is, “I propose and intend to keep thy law. As a motive to this, I look at the consequences which must follow from disobeying it. I see it everywhere in the divine treatment of those who do disregard that law. They are subject to the displeasure - the solemn rebuke - of God. So all must be who disregard his law; and it is my purpose not to be found among their number.”

CLARKE, "Thou hast rebuked the proud - This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in

subjection, and whose kings were among the proudest of human beings. Instead of זדים

zedim, the proud, some MSS. read זרים zarim, strangers, and one reads גוים goyim, the heathen; and so the Syriac.

GILL, "Thou hast rebuked the proud,.... Which some understand of the fallen angels, who, in proud wrath, left their habitations, because they would not be subject to the Son of God in human nature; wherefore he scattered them in the imaginations of their hearts, and cast down these mighty ones into hell, where they are reserved in chains of darkness to the judgment of the great day. Others of the Scribes and Pharisees in Christ's time, this psalm being suited, as is thought, to Gospel times; who were proud of their own righteousness, and despised others less holy than themselves; and submitted not to the righteousness of Christ, whom he often rebuked, and at last punished. Rather all proud atheistical persons, profane and wicked men, are meant; who, Pharaoh like, say, who is the Lord that we should obey him? who reckon, their tongues to be their own, and employ them both against God and men, and regard neither: these God resists, sets himself against, and sooner or later severely punishes; for in the things they deal proudly he is above them, Exo_18:11;

that are cursed which do err from thy commandments; according to the law of God, being transgressors of it, and will hear the awful sentence, "go, ye cursed", Mat_25:41. The Targum, Septuagint, Vulgate Latin, and all the Oriental versions, join this with the next clause: "cursed are they which do err from thy commandments"; from the way of them, not observing them; from the end of them, Christ, not looking to him for righteousness.

HE�RY, "Here is, 1. The wretched character of wicked people. The temper of their minds is bad. They are proud; they magnify themselves above others. And yet that is not all: they magnify themselves against God, and set up their wills in competition with and opposition to the will of God, as if their hearts, and tongues, and all, were their own. There is something of pride at the bottom of every wilful sin, and the tenour of their lives is no better: They do err from thy commandments, as Israel, that did always err in their hearts; they err in judgment, and embrace principles contrary to thy commandments, and then no wonder that they err in practice, and wilfully turn aside out of the good way. This is the effect of their pride; for they say, What is the Almighty, that we should serve him? As Pharaoh, Who is the Lord? 2. The wretched case of such. They are certainly cursed, for God resists the proud; and those that throw off the commands of the law lay themselves under its curse (Gal_3:10), and he that now beholds them afar off will shortly say to them, Go, you cursed. The proud sinners bless themselves; God curses them; and, though the most direful effects of this curse are reserved for the other world, yet they are often severely rebuked in this world: Providence crosses them, vexes them, and, wherein they dealt proudly, God shows himself above them; and these rebukes are earnests of worse. David took notice of the rebukes proud men were under, and it made him cleave the more closely to the word of God and pray the more earnestly that he might not err from God's commandments. Thus saints get good by God's judgments on

sinners.

JAMISO�, "God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.

CALVI�, "21.Thou hast destroyed the proud. Others render it:, Thou hast rebuked the proud; a translation of which the Hebrew term גער , gaar, admits when the letter beth, is joined with it in construction; but this being awaiting, it is better to , בrender it destroy (406) It makes, however, little difference to the main drift of the passage, there being no doubt that the intention of the prophet is, to inform us that God’s judgments instructed him to apply his mind to the study of the law; and certainly this is an exercise which we ought on no account to defer till God visit us with chastisement.. But when we behold him taking vengeance upon the wicked, and the despisers of his word, we must be stupid, indeed, if his rod do not teach us wisdom; and, doubtless, it is an instance of special kindness on God’s part, to spare us, and only to terrify us from afar, that he may bring us to himself without injuring or chastising us at all.

It is not without reason that he denominates all unbelievers proud, because it is true faith alone which humbles us, and all rebellion is the offspring of pride. From this we learn how profitable it is to consider carefully and attentively the judgments of God, by which he overthrows such haughtiness. When the weak in faith see the wicked rise in furious. opposition against God, arrogantly casting off all restraint, and holding all religion in derision with impunity, they begin to question whether there be a God who sits as judge in heaven. God may, for a time, wink at this: by-and-bye, we witness him setting forth some indication of his judgment, to convince us that he hath not in vain uttered threatening against the violators of his law; and we ought to bear in mind that all who depart from him are reprobate.

Let it be carefully observed that,by wandering from his commandments, is not meant all kinds of transgression indiscriminately, but that unbridled licentiousness which proceeds from impious contempt of God. It is, indeed, given as a general sentence, that

“every one is cursed who continueth not in allthings which are written,” Deuteronomy 27:26

But as Godwin his paternal kindness, bears with those who fail through infirmity of the flesh, so here we must understand these judgments to be expressly executed upon the wicked and reprobate; and their end, as Isaiah declares, is,

“ that the inhabitants of the earth may learn righteousness,”(Isaiah 26:9)

SPURGEO�, "Ver. 21. Thou hast rebuked the proud that are cursed. This is one of God's judgments: he is sure to deal out a terrible portion to men of lofty looks. God rebuked Pharaoh with sore plagues, and at the Red Sea "In the foundations of the world were discovered at thy rebuke, O Lord." In the person of the naughty Egyptian he taught all the proud that he will certainly abase them. Proud men are cursed men: nobody blesses them, and they soon become a burden to themselves. In itself, pride is a plague and torment. Even if no curse came from the law of God, there seems to be a law of nature that proud men should be unhappy men. This led David to abhor pride; he dreaded the rebuke of God and the curse of the law. The proud sinners of his day were his enemies, and he felt happy that God was in the quarrel as well as he.Which do err from thy commandments. Only humble hearts are obedient, for they alone will yield to rule and government. Proud men's looks are high, too high to mark their own feet and keep the Lord's way. Pride lies at the root of all sin: if men were not arrogant they would not be disobedient.God rebukes pride even when the multitudes pay homage to it, for he sees in it rebellion against his own majesty, and the seeds of yet further rebellions. It is the sum of sin. Men talk of an honest pride; but if they were candid they would see that it is of all sins the least honest, and the least becoming in a creature, and especially in a fallen creature: yet so little do proud men know their own true condition under the curse of God, that they set up to censure the godly, and express contempt for them, as may be seen in the next verse. They are themselves contemptible, and yet they are contemptuous towards their betters. We may well love the judgments of God when we see them so decisively levelled against the haughty upstarts who would fain lord it over righteous men; and we may well be of good under the rebukes of the ungodly since their power to hurt us is destroyed by the Lord himself. "The Lord rebuke thee" is answer enough for all the accusations of men or devils.In the fifth of the former octave the Psalmist wrote, "I have declared all the judgments of thy mouth, "and here he continues in the same strain, giving a particular instance of the Lord's judgments against haughty rebels. In the next two portions the fifth verses deal with lying and vanity, and pride is one of the most common forms of those evils.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 21. Thou hast rebuked the proud that are cursed. If the proud escape here, as sometimes they do, hereafter they shall not; for, "the proud man is an abomination to the Lord"; Proverbs 16:5. God cannot endure him; Psalms 101:5. And what of that? Tu perdes superbos, Thou shalt destroy the proud. The very heathens devised the proud giants struck with thunder from heaven. And if God spared not the angels, whom he placed in the highest heavens, but for their pride threw them down headlong to the nethermost hell, how much less shall he spare the proud dust and ashes of the sons of men, but shall cast them from the height of their earthly altitude to the bottom of that infernal dungeon! "Humility makes men angels; pride makes angels devils; "as that father said: I may well add, makes devils of men. Alazoneiav outiv ekfeugei dikhn, says the heathen poet, Menander; "�ever soul escaped the revenge of pride, " never shall escape it. So sure as God is just, pride shall not go unpunished. I know now we are all ready to call for a bason, with Pilate, and to

wash our hands from this foul sin. Honourable and beloved, this vice is a close one; it will cleave fast to you; yea, so close that ye can hardly discern it from a piece of yourselves: this is it that aggravates the danger of it. For, as Aquinas notes well, some sins are more dangerous propter vehementiam impugnationis, "for the fury of their assault"; as the sin of anger: others for their correspondence to nature; as the sins of lust: other, propter latentiam sui, "for their close skulking" in our bosom; as the sin of pride. Oh, let us look seriously into the corners of our false hearts, even with the lanthorn of God's law, and find out this subtle devil; and never give peace to our souls till we have dispossessed him. Down with your proud plumes, O ye glorious peacocks of the world: look upon your black legs, and your snake like head: be ashamed of your miserable infirmities: else, God will down with them and yourselves in a fearful vengeance. There is not the holiest of us but is this way faulty: oh, let us be humbled by our repentance, that we may not be brought down to everlasting confusion: let us be cast down upon our knees, that we may not be cast down upon our faces. For God will make good his own word, one way; "A man's pride shall bring him low." Joseph Hall, 1574-1656.Ver. 21. Thou hast rebuked the proud. Let the histories of Cain, Pharaoh, Haman, �ebuchadnezzar, and Herod, exhibit the proud under the rebuke and curse of God. He abhors their persons and their offerings: he "knows them afar off": he "resisteth them": "he scattereth them in the imaginations of their hearts." Yet more especially hateful are they in his sight, when cloaking themselves under a spiritual garb, — "which say, Stand by thyself, come not near to me: for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day." David and Hezekiah are instructive beacons in the church, that God's people, whenever they give place to the workings of a proud heart, must not hope to escape his rebuke. "Thou wast a God that forgavest them, though thou tookest vengeance on their inventions:" Psalms 99:8. Charles Bridges.Ver. 21. Thou hast rebuked the proud. David addeth another reason whereby he is more enflamed to pray unto God and to address himself unto him to be taught in his word; to wit, when he seeth that he hath so, "rebuked the proud." For the chastisement and punishments which God layeth upon the faithless and rebellious should be a good instruction for us; as it is said that God hath executed judgment, and that the inhabitants of the land should learn his righteousness. It is not without cause that the prophet Isaiah also hath so said; for he signifieth unto us that God hath by divers and sundry means drawn us unto him, and that chiefly when he teacheth us to fear his majesty. For without it, alas, we shall soon become like unto brute beasts: if God lay the bridle on our necks, what license we will give unto ourselves experience very well teacheth us. �ow God seeing that we are so easily brought to run at random, sendeth us examples, because he would bring us to walk in fear and carefully. John Calvin.Ver. 21. The proud. This is a style commonly given to the wicked; because as it is our oldest evil, so is it the strongest and first that strives in our corrupt nature to carry men to transgress the bounds appointed by the Lord. From the time that pride entered into Adam's heart, that he would be higher than God had made him, he spared not to eat of the forbidden tree. And what else is the cause of all transgression, but that man's ignorant pride will have his will preferred to the will of God. William Cowper.

Ver. 21. The proud. Peter speaks of the proud, as if they did challenge God like champions, and provoke him like rebels, so that unless he did resist them, they would go about to deprive him of his rule, as Korah, Dathan, and Abiram undermined Moses. �umbers 16:1-33.For so the proud man saith, I will be like the highest, Isaiah 14:12-15, and, if he could, above the highest too. This is the creature that was taken out of the dust, Genesis 2:7, and so soon as he was made, he opposed himself against that majesty which the angels adore, the thrones worship, the devils fear, and the heavens obey. How many sins are in this sinful world! and yet, as Solomon saith of the good wife, Proverbs 31:29, "Many daughters have done virtuously, but you surmount them all"; so may I say of pride, many sins have done wickedly, but you surmount them all; for the wrathful man, the prodigal man, the lascivious man, the surfeiting man, the slothful man, is rather an enemy to himself than to God; but the proud man sets himself against God, because he doth against his laws; he maketh himself equal with God, because he doth all without God, and craves no help of him; he exalteth himself above God, because he will have his own will though it be contrary to God's will. As the humble man saith, �ot unto us, Lord, not unto us, but to thy name give the glory, Psalms 115:1; so the proud man saith, �ot unto Him, not unto Him, but unto us give the glory. Like unto Herod which took the name of God, and was honoured of all but the worms, and they showed that he was not a god, but a man, Acts 12:21. Therefore proud men may be called God's enemies, because as the covetous pull riches from men, so the proud pull honour from God. Beside, the proud man hath no cause to be proud, as other sinners have; the covetous for riches, the ambitious for honour, the voluptuous for pleasure, the envious for wrong, the slothful for ease; but the proud man hath no cause to be proud, but pride itself, which saith, like Pharaoh, "I will not obey, " Exodus 5:2. Henry Smith, 1560-1591.Ver. 21. Proud that are cursed. — Proud men endure the curse of never having friends; not in prosperity, because they know nobody; not in adversity, because then nobody knows them. John Whitecross, in "Anecdotes illustrative of the Old Testament."Ver. 21. This use of God's judgments upon others must we make to ourselves; first, that we may be brought to acknowledge our deserts, and so may fear; and, next, that we may so behold his justice upon the proud that we may have assurance of his mercy to the humble. This is hard to flesh and blood; for some can be brought to rejoice at the destruction of others, and cannot fear; and others, when they are made to fear, cannot receive comfort. But those which God hath joined together let us not separate: therefore let us make these uses of God's judgments. Richard Greenham.

BE�SO�, "Psalms 119:21. Thou hast rebuked — Or, dost rebuke, that is, reprove and punish, the proud — Obstinate and presumptuous sinners, who sin with a high hand; that are cursed — That are under the wrath and curse of God, and have his curse upon them in all that they do or possess, Deuteronomy 28:16-19. Which, do err — Hebrew, השגים, hashogim, wander, or stray, from thy commandments —�amely, knowingly, or wilfully, as proud sinners are wont to do.

22 Remove from me their scorn and contempt, for I keep your statutes.

BAR�ES, "Remove from me reproach and contempt - Show me thy favor, and let me not suffer in the estimation of mankind on account of my religion. Let me not be exposed to malicious charges; to accusations of hypocrisy, insincerity, and unfaithfulness on account of my religion. This “reproach and contempt” might arise from two sources;

(1) on account of religion itself, or because he was a true friend of God; or

(2) he may have been charged with hypocrisy and insincerity; with doing things inconsistent with the profession of religion. These accusations he prays may be removed from him:

(a) in order that the true religion might not be in itself a matter of reproach, but that God might honor his own religion, and make it esteemed among people;

(b) because he was conscious that so far as he was concerned, the charges were unfounded. He did not deserve the “reproach and contempt” that properly belong to a life of hypocrisy and insincerity.

For I have kept thy testimonies -My conscience assures me of this. I can appeal to thee, my God, in proof that I do not deserve the charge of insincerity and hypocrisy. Every professedly pious man ought to be able thus to appeal to conscience and to God, and to say, in the most solemn manner, that he does not deserve the reproach of hypocrisy and insincerity.

CLARKE, "Remove from me reproach and contempt - Of these the captives in Babylon had a more than ordinary load.

GILL, "Remove from me reproach and contempt,.... Or, "roll it from me" (u). It lay as a load, as a heavy burden upon him, which pressed him sore; and he therefore desired ease from it, being probably in a low frame of soul; otherwise saints do and should rejoice when reproached for Christ's sake; and esteem it, with Moses, more than all the treasures in Egypt, being what is common to them with their Lord;

for I have kept that testimonies; which was the reason why he was reproached and despised; for having a regard to the word of God, and embracing and professing the doctrines of it. Thus the word of the Lord was made a reproach to Jeremiah, or he was reproached for delivering it; as many good men have been vilified, and have suffered for the testimony of Jesus, Jer_20:8; and for walking according to the directions, of it;

wicked men thinking it strange they do not run into the same excess of not with them, and therefore speak evil of them, 1Pe_4:3.

HE�RY, "Here, 1. David prays against the reproach and contempt of men, that they might be removed, or (as the word is) rolled, from off him. This intimates that they lay upon him, and that neither his greatness nor his goodness could secure him from being libelled and lampooned. Some despised him and endeavoured to make him mean; others reproached him and endeavoured to make him odious. It has often been the lot of those that do well to be ill-spoken of. It intimates that they lay heavily upon him. Hard and foul words indeed break no bones, and yet they are very grievous to a tender and ingenuous spirit; therefore David prays, “Lord, remove them from me, that I may not be thereby either driven from my duty or discouraged in it.” God has all men's hearts and tongues in his hand, and can silence lying lips, and raise up a good name that is trodden in the dust. To him we may appeal as the assertor of right and avenger of wrong, and may depend on his promise that he will clear up our righteousness as the light, Psa_37:6. Reproach and contempt may humble us and do us good and then it shall be removed. 2. He pleads his constant adherence to the word and way of God: For I have kept thy testimonies. He not only pleads his innocency, that he was unjustly censured, but, (1.) That he was jeered for well-doing. He was despised and abused for his strictness and zeal in religion; so that it was for God's name's sake that he suffered reproach, and therefore he could with the more assurance beg of God to appear for him. The reproach of God's people, if it be not removed now, will be turned into the greater honour shortly. (2.) That he was not jeered out of well-doing: “Lord, remove it from me, for I have kept thy testimonies notwithstanding.” If in a day of trial we still retain our integrity, we may be sure it will end well.

BI 22-24, "Remove from me reproach and contempt; for I have kept Thy testimonies.

Social contempt and conscious rectitude

I. Social contempt (verse 22).

1. Is a thing to be deprecated.

2. Is a thing not always to be deserved. It is a characteristic of wicked society, that it condemns the good.

II. Conscious rectitude (verses 23, 24). Contrast social contempt with conscious rectitude.

1. The one is painful, the other pleasing.

2. The one depressing, the other elevating. (Homilist.)

CALVI�, "Verse 2222.Remove from me reproach This verse may admit of two senses: Let the children of God walk as circumspectly as it is possible for them to do, they will not escape being liable to many slanders, and therefore they have good reason to petition God to protect the unfeigned godliness which they practice against poisonous tongues. The following meaning may not inappropriately be given to the passage: O Lord, since I am conscious to myself, and thou art a witness of my unfeigned integrity, do not permit the unrighteous to sully my reputation, by laying unfounded accusations

to my charge. But the meaning will be more complete if we read it as forming one continued sentence: O God, permit not the ungodly to mock me for endeavoring to keep thy law. For this impiety has been rampant in the world even from the beginning, that the sincerity of God’s worshippers has been matter of reproach and derision; even as, at this day, the same reproaches are still cast upon God’s children, as if not satisfied with the common mode of living, they aspired being wiser than others. That which was spoken by Isaiah must now be accomplished, “Behold I and my children, whom thou hast given me to be for a sign;” so that God’s children, with Christ their head, are, among the profane, as persons to be wondered at. Accordingly, Peter testifies that they charge us with madness for not following their ways, (1 Peter 4:4;) and as this reproach — the becoming the subjects of ridicule on account of their unfeigned affection for God’s law — tends to the dishonor of his name, the prophet very justly demands the suppression of all these taunts; and Isaiah also, by his own example, directs us to flee to this refuge, because, although the wicked may arrogantly pour out their blasphemies on the earth, yet God sitteth in heaven as our judge.

In the following verse, he states more plainly that it was not in vain he besought God to vindicate him from such calumnies; for he was held in derision, not only by the common people, and by the most abandoned of mankind, but also by the chief men, who sat as judges. The term, to sit, imports that they had spoken injuriously and unjustly of him, not merely in their houses and at their tables, but publicly and on the very judgment-seat, where it behooved them to execute justice, and render to every one his due. The particle גם, gam, which he employs, and which signifies also or even, contains an implied contrast between the secret whisperings of the common people, and the imperious decisions of these imperious men, enhancing still more the baseness of their conduct. �evertheless, in the midst of all this he steadfastly persevered in following after godliness. Satan was assailing him with this device in order to drive him to despair, but he tells us that he sought a remedy from it in meditation on the law of God. We are here taught, that it is not unusual for earthly judges to oppress God’s servants, and make a mock of their piety. If David could not escape this reproach, why should we, in these times, expect to do so? Let us further learn, that there is nothing more perverse than to place dependence upon the judgments of men, because, in doing so, we must, of necessity, constantly be in a state of vacillation. Let us therefore rest satisfied with the approbation of God, though men causelessly defame us — not only men of low degree, but also the very judges themselves, from whom the utmost impartiality might be expected.

SPURGEO�, "Ver. 22. Remove from me reproach and contempt. These are painful things to tender minds. David could bear them for righteousness sake, but they were a heavy yoke, and he longed to be free from them. To be slandered, and then to be despised in consequence of the vile accusation, is a grievous affliction. �o one likes to be traduced, or even to be despised. He who says, "I care nothing for my reputation, " is not a wise man, for in Solomon's esteem, "a good name is better than precious ointment." The best way to deal with slander is to pray about it: God will either remove it, or remove the sting from it. Our own attempts at clearing ourselves are usually failures; we are like the boy who wished to remove the blot

from his copy, and by his bungling made it ten times worse. When we suffer from a libel it is better to pray about it than go to law over it, or even to demand an apology from the inventor. O ye who are reproached, take your matters before the highest court, and leave them with the Judge of all the earth. God will rebuke your proud accuser; be ye quiet and let your advocate plead your cause.For I have kept thy testimonies. Innocence may justly ask to be cleared from reproach. If there be truth in the charges alleged against us what can we urge with God? If, however, we are wrongfully accused our appeal has a locus standi in the court and cannot be refused. If through fear of reproach we forsake the divine testimony we shall deserve the coward's doom; our safety lies in sticking close to the true and to the right. God will keep those who keep his testimonies. A good conscience is the best security for a good name; reproach will not abide with those who abide with Christ, neither will contempt remain upon those who remain faithful to the ways of the Lord.This verse stands as a parallel both in sense and position to Psalms 119:6, and it has the catchword of "testimonies, "by which it chimes with Psalms 119:14.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 22. Remove from me reproach and contempt. Here David prays against the reproach and contempt of men; that they might be removed, or, as the word is, rolled from off him. This intimates that they lay upon him, and neither his greatness nor his goodness could secure him from being libelled and lampooned: some despised him and endeavoured to make him mean, others reproached him and endeavoured to make him odious. It has often been the lot of those that do well to be ill spoken of. It intimates, that this burden lay heavy upon him. Hard words indeed and foul words break no bones, and yet they are very grievous to a tender and ingenuous spirit: therefore David prays, Lord, "remove" them from me, that I may not be thereby either driven from any duty, or discouraged in it. Matthew HenryVer. 22. Remove from me reproach and contempt, etc. In the words (as in most of the other verses) you have, — 1. A request: Remove from me reproach and contempt. 2. A reason and argument to enforce the request: For I have kept thy testimonies.First, for the request, Remove from me reproach and contempt; the word signifies, Roll from upon me, let it not come at me, or let it not stay with me. And then the argument: for I have kept thy testimonies. The reason may be either thus: (1) He pleads that he was innocent of what was charged upon him, and had not deserved those aspersions. (2) He intimates that it was for his obedience, for this very cause, that he had kept the word, therefore was reproach rolled upon him. (3) It may be conceived thus, that his respect to God's word was not abated by this reproach, he still kept God's testimonies, how wicked soever he did appear in the eyes of the world. It is either an assertion of his innocency, or he shows the ground why this reproach came upon him, or he pleads that his respect to God and his service was not lessened, whatever reproach he met with in the performance of it.The points from hence are many.1. It is no strange thing that they which keep God's testimonies should be slandered and reproached.2. As it is the usual lot of God's people to be reproached; so it is very grievous to them, and heavy to bear.

3. It being grievous, we may lawfully seek the removal of it. So doth David, and so may we, with submission to God's will.4. In removal of it, it is best to deal with God about it; for God is the great witness of our sincerity, as knowing all things, and so to be appealed to in the case. Again, God is the most powerful asserter of our innocency; he hath the hearts and tongues of men in his own hands, and can either prevent the slanderer from uttering reproach, or the hearer from the entertainment of the reproach. He that hath such power over the consciences of men can clear up our innocency; therefore it is best to deal with God about it; and prayer many times proves a better vindication than an apology.5. In seeking relief with God from this evil, it is a great comfort and ground of confidence when we are innocent of what is charged. In some cases we must humble ourselves, and then God will take care for our credit; we must plead guilty when, by our own fault, we have given occasion to the slanders of the wicked: so, "Turn away my reproach, which I fear: for thy judgments are good" (Psalms 119:39). "My reproach, "for it was in part deserved by himself, and therefore he feared the sad consequences of it, and humbled himself before God. But at other times we may stand upon our integrity, as David saith here: "Turn away my reproach which I fear: for thy judgments are good." Thomas MantonL

BE�SO�, "Verses 22-24Psalms 119:22-24. Remove from me reproach — Which I suffer, and that unjustly, for thy sake; for I have kept thy testimonies — And therefore I am innocent of those things for which they censure and reproach me: or, and therefore thou wilt maintain mine honour and interest, according to thy promise made to such as keep thy testimonies. Princes also did sit and speak, &c. — Did continually speak against me; for sitting denotes continuance. When they sat upon their seats of judicature, or sat together in companies, they entertained one another with discourses to my prejudice. But thy servant did meditate, &c. — All their contumelies and reproaches did not discourage, nor divert me from the study, belief, and practice of thy word. Thy testimonies also are my delight — My chief comfort under all their censures and persecutions; and my counsellors — To teach me how to conduct myself under them.

23 Though rulers sit together and slander me, your servant will meditate on your decrees.

BAR�ES, "Princes also did sit and speak against me - This would have been applicable to David many times in his life, but it was also applicable to many others, and there is nothing in the language which would limit it to David. It is evident that the author of the psalm had been subject to reproach from those who were of exalted rank; it is clear also that he felt this keenly. It is natural, whether proper or not, that we should feel the reproach and contempt of those in elevated life - the rich, the honored, the learned - more than of those in humbler life. Their good opinion can be of value only as they may be better qualified than others to judge of what constitutes true excellence, or as they may have it in their power to do us more harm, or to do more to aid us in doing good, than others have; but truth and principle are never to be sacrificed that we may secure their favor; and if, in the faithful discharge of our duty, and the zealous adherence to the principles of our religion, we incur their frowns, we are to bear it - as the great Lord and Saviour of his people did. Heb_13:13.

But thy servant did meditate in thy statutes - I was engaged in this; I continued to do it; I was not deterred from it by their opposition; I found comfort in it, when they sat and talked against me. This would seem to have reference to some occasion when they were together - in public business, or in the social circle. They, the princes and nobles engaged in the ordinary topics of conversation, or in conversation connected with revelry, frivolity, or sin. Unwilling to participate in this - having different tastes - feeling that it was improper to be one of their companions in such a mode of spending time, or in such subjects of conversation, “he” withdrew, he turned his thoughts on the law of God, he sought comfort in meditation on that law and on God. He became, therefore, the subject of remark - perhaps of their jests - “because” he thus refused to mingle with them, or because he put on what seemed to be hypocritical seriousness, and was (what they deemed) stern, sour, unsocial, as if he thus publicly, though tacitly, meant to rebuke them. Nothing will be more “likely” to subject one to taunting remarks, to rebuke, to contempt, than to manifest a religious spirit, and to introduce religion in any way in the circles of the worldly and the frivolous.

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

GILL, "Princes also did sit and speak against me,.... The princes in the court of Saul, who suggested to him that David sought his hurt; the princes of his own court, Absalom, his own son, a prince of the blood, and Ahithophel, a counsellor of state: or the princes of the Gentiles, as Jarchi; so the princes of the Philistines spake against him in a very disdainful manner, "make this fellow return to his place again", 1Sa_29:4. Such as these might speak against him, as they sat and rode in their chariots; when at their tables, conversing together; or at their council boards, forming schemes against him: the phrase denotes their constant practice, as Kimchi observes; see Psa_50:20; herein David was a type of Christ, whom the princes of this world conspired against, and whose life they took away, Psa_2:2;

but thy servant did meditate in thy statutes; what the princes did or said against him did not divert his mind, or take off his thoughts from the word of God, and the ordinances of it; he thought of them, he spoke and discoursed of them; he declared them, as the word (w) sometimes signifies, and so the Targum takes it here; he was not afraid nor ashamed to profess his regard unto them: as Daniel, when he knew that the

presidents and princes had obtained a royal decree, and the writing was signed; yet went into his chamber, as at other times, and kneeled down and prayed to God, Dan_6:10.

HE�RY, "See here, 1. How David was abused even by great men, who should have known better his character and his case, and have been more generous: Princes did sit,sit in council, sit in judgment, and speak against me. What even princes say is not always right; but it is sad when judgment is thus turned to wormwood, when those that should be the protectors of the innocent are their betrayers. Herein David was a type of Christ, for they were the princes of this world that vilified and crucified the Lord of glory, 1Co_2:8. 2. What method he took to make himself easy under these abuses: he meditated in God's statutes, went on in his duty, and did not regard them; as a deaf man, he heard not. When they spoke against him, he found that in the word of God which spoke for him, and spoke comfort to him, and then none of these things moved him. Those that have pleasure in communion with God may easily despise the censures of men, even of princes.

BI, "Princes also did sit and speak against me.

1. It is a hard temptation when the godly are troubled by any wicked men; but much harder when they are troubled by men of honour and authority.

(1) First, by reason of their place: the greater power they have, the greater peril to encounter with their displeasure; therefore saith Solomon, The wrath of a king is the messenger of death.

(2) Next, because authorities and powers are ordained by God, not for the terror of the good, but of the evil. And therefore it is no small grief to the godly, when they find them abused to a contrary end; that where a ruler should be to good men like rain to the fields new mown; on the contrary, he becomes a favourer of evil men, and a persecutor of the good. Then justice is turned into wormwood; that which should bring comfort to such as fear God, is abused to oppress them.

2. And therefore, it should be accounted a great benefit of God, when He gives a people good and religious rulers. The Christians in the primitive Church, being sore troubled by the bloody persecutions of Nero and Domitian, thought it a great benefit unto them, when under Nerva the persecution was relented. Albeit he did not profess Christ with them, yet he did not persecute them. What then should we account of such a king, as is not only a protector of the Church, but a professor himself? so far from persecuting Christian religion; that for professing of it, many times hath his majesty been persecuted to the death, but blessed be the Lord, who hath given many glorious deliverances to His anointed. (Bp. Cowper.)

SPURGEO�, "Ver. 23. Princes also did sit and speak against me. David was high game, and the great ones of the earth went a hawking after him. Princes saw in him a greatness which they envied, and therefore they abused him. On their thrones they might have found something better to consider and speak about, but they turned the seat of judgment into the seat of the scorner. Most men covet a prince's good word, and to be spoken ill of by a great man is a great discouragement to them, but the Psalmist bore his trial with holy calmness. Many of the lordly ones were his enemies, and made it their business to speak ill of him: they held sittings for scandal, sessions

for slander, parliaments of falsehood, and yet he survived all their attempts upon him.But thy servant did meditate in thy statutes. This was brave indeed. He was God's servant, and therefore he attended to his Master's business; he was God's servant, and therefore felt sure that his Lord would defend him. He gave no heed to his princely slanderers, he did not even allow his thoughts to be disturbed by a knowledge of their plotting in conclave. Who were these malignants that they should rob God of his servant's attention, or deprive the Lord's chosen of a moment's devout communion. The rabble of princes were not worth five minutes' thought, if those five minutes had to be taken from holy meditation. It is very beautiful to see the two sittings: the princes sitting to reproach David, and David sitting with his God and his Bible, answering his traducers by never answering them at all. Those who feed upon the word grow strong and peaceful, and are by God's grace hidden from the strife of tongues.�ote that in the close of the former octave he had said, "I will meditate, "and here he shows how he had redeemed his promise, even under great provocation to forget it. It is a praiseworthy thing when the resolve of our happy hours is duly carried out in our seasons of affliction.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 23. Princes also did sit, under the shadow of justice, and speak against me. �ow this was a great temptation to David, that he was not only mocked and scorned at the taverns and inns, being there blazoned by dissolute jesters and scoffers, and talked of in the streets and market places; but even in the place of justice (which ought to be holy); it could not therefore be chosen but that they also would utterly defame and slander him, and condemn him to be, as it were, a most wicked and cursed man. When David then did see that he was thus unjustly entreated and handled, he makes his complaint unto God, and says, "O Lord, the princes and governors themselves do sit and speak evil against me; and yet for all that I have kept thy testimonies." Here in sum we are to gather out of this place, that if it so fall out, when we have walked uprightly and in a good conscience? that we are falsely slandered, and accused of this and that whereof we never once thought; yet ought we to bear all things patiently; for let us be sure of that, that we are not better than David, whatever great protestation of our integrity and purity we may dare to make. John Calvin.Ver. 23 But thy servant did meditate in thy statutes. As husbandmen, when their ground is overflowed by waters, make ditches and water furrows to carry it away; so, when our minds and thoughts are overwhelmed with trouble, it is good to divert them to some other matter. But every diversion will not become saints, it must be a holy diversion: "In the multitude of my thoughts within me thy comforts delight my soul" (Psalms 94:19). The case was the same with that of the text, when the throne of iniquity frameth mischief by a law; as you shall see here, when he had many perplexed thoughts about the abuse of power against himself. But now where lay his ease in diversion? Would every diversion suit his purpose? �o; "Thy comforts, "— comforts of God's allowance, of God's providing, comforts proper to saints. Wicked men in trouble run to their pot and pipe, and games and sports, and merry company, and so defeat the providence rather than improve it: but David, who was God's servant, must have God's comforts. So, elsewhere, when his thoughts were

troubled about the power of the wicked: "I went into the sanctuary of God; then understood I their end" (Psalms 73:17). He goeth to divert his mind by the use of God's ordinances, and so cometh to be settled against the temptation. Thomas Manton.Ver. 23. But thy servant did meditate in thy statutes. — Perceive here the armour by which David fights against his enemy. Arma justi quibus omnes adversariorum repellit impetus, his weapons are the word and player. He renders not injury for injury, reproach for reproach. It is dangerous to fight against Satan or his instruments with their own weapons; for so they shall easily overcome us. Let us fight with the armour of God— the exercises of the word and prayer: for a man may peaceably rest in his secret chamber, and in these two see the miserable end of all those who are enemies to God's children for God's sake. William Cowper.Ver. 23. Thy statutes. It is impossible to live either Christianly or comfortable without the daily use of Scripture. It is absolutely necessary for our direction in all our ways before we begin them, and when we have ended them, for the warrant of our approbation of them, for resolving of our doubts, and comforting us in our griefs. Without it our conscience is a blind guide, and leadeth us in a mist of ignorance, error, and confusion. Therein we hear God speaking to us, declaring his good will to us concerning our salvation, and the way of our obedience to meet him in his good will. What book can we read with such profit and comfort? For matter, it is wisdom: for authority, it is divine and absolute: for majesty, God himself under common words and letters expressing an unspeakable power to stamp our heart. Where shall we find our minds so enlightened, our hearts so deeply affected, our conscience so moved, both for casting us down and raising us up? I cannot find in all the books of the world, such an one speak to me, as in Scripture, with so absolute a conquest of all the powers of my soul.Contemners of Scripture lack food for their souls, light for their life and weapons for their spiritual warfare; but the lovers of Scripture have all that furniture. Therein we hear the voice of our Beloved, we smell the savour of his ointments, and have daily access unto the art of propitiation. If in our knowledge we desire divinity, excellency, antiquity, and efficiency, we cannot find it, but in God's word alone. It is the extract of heavenly wisdom, which Christ the eternal Word brought out of the bosom of his Father. William Struther, 1633.Ver. 23-24. The two last verses of this section contain two protestations of David's honest affection to the word. The first is, that albeit he was persecuted and evil spoken of, and that by great and honourable men of the world, such as Saul, and Abner, and Ahithophel; yet did he still meditate in the statutes of God. It is a hard temptation when the godly are troubled by any wicked men; but much harder when they are troubled by men of honour and authority. And that, first, by reason of their place:the greater power they have, the greater peril to encounter with their displeasure; therefore said Solomon, "The wrath of a king is as messengers of death." �ext, because authorities and powers are ordained by God, not for the terror of the good, but of the evil: Romans 13:3. And therefore it is no small grief to the godly, when they find them abused to a contrary end: that where a ruler should be to good men like rain to the fields new mown, he becomes a favourer of evil men and a persecutor of the good. Then justice is turned into wormwood; that which should bring comfort to such as fear God, is abused to oppress them. And therefore

it should be accounted a great benefit of God, when he gives a people good and religious rulers. William Cowper.Ver. 23, 51. If the 119th Psalm came from the pen of David, as multitudes believe, then I do not wonder that many have connected its composition with his residence in the school of the prophets of �aioth. The calm in which he then found himself, and the studies which he then prosecuted, might well have led his musings in the direction of that alphabetic code, while there are in it not a few expressions which, to say the least, may have particular reference to the dangers out of which he had so recently escaped, and by which he was still threatened. Such, for example, are the following: "Princes also did sit and speak against me": but thy servant did meditate in thy statutes. "The proud have had me greatly in derision: yet have I not declined from thy law." William M. Taylor, in "David, King of Israel; his Life and itsLessons." 1880.

COKE, "Psalms 119:23. Princes also did sit and speak— Though princes are continually consulting against me, thy servant will make thy ordinances his theme: Psalms 119:24. For thy testimonies are my delight, thy statutes my counsellors. See Mudge, Houbigant, and Psalms 50:20.

DALETH.

24 Your statutes are my delight; they are my counselors.

BAR�ES, "Thy testimonies also are my delight - See the notes at Psa_119:16. He found his main happiness in the word of God.

And my counselors -Margin, as in Hebrew, “men of my counsel.” He sought direction and advice from them as from a friend who would give him counsel. He looked to the revealed law of God to ascertain what was right; to know how he should act in the emergencies of life.

CLARKE, "Thy testimonies also are - my counsellors - ,anshey�atsathi אנשי�עצתי“the men of my counsel.” I sit with them; and I consider every testimony thou hast given as a particular counsellor; one whose advice I especially need.

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

GILL, "Thy testimonies also are my delight,.... Or "delights" (x); exceeding delightful to me. The whole of Scripture is so to a good man; he delights in the law of God, after the inward man; the Gospel is a joyful sound to him; the doctrines of peace, pardon, righteousness, and salvation by Christ, are very pleasant; the promises of it give more joy than the finding of a great spoil; and the precepts and ordinances of it are not grievous, but ways of pleasantness and peace;

and my counsellors; or, "the men of my counsel" (y); though David took counsel with men about affairs of state; yet concerning spiritual ones, or what related to his soul, and the concerns of that, not they, but the Scriptures, were the men of his counsel. The Gospel is the whole counsel of God relating to salvation; in it Christ, the wonderful Counsellor, gives advice to saints and sinners: the whole word of God may be profitably consulted on every occasion, and in every circumstance in which a child of God may be; all Scripture, being divinely inspired, is profitable for doctrine, for correction, and instruction in righteousness, 2Ti_3:16.

HE�RY, "Here David explains his meditating in God's statutes (Psa_119:23), which was of such use to him when princes sat and spoke against him. 1. Did the affliction make his sad? The word of God comforted him, and was his delight, more his delight than any of the pleasures either of court or camp, of city or country. Sometimes it proves that the comforts of the word of God are most pleasant to a gracious soul when other comforts are embittered. 2. Did it perplex him? Was he at a loss what to do when the princes spoke against him? God's statutes were his counsellors, and they counselled him to bear it patiently and commit his cause to God. God's testimonies will be the best counsellors both to princes and private persons. They are the men of my counsel; so the word is. There will be found more safety and satisfaction in consulting them than in the multitude of other counsellors. Observe here, Those that would have God's testimonies to be their delight must take them for their counsellors and be advised by them; and let those that take them for their counsellors in close walking take them for their delight in comfortable walking.

BI, "Thy testimonies also are my delight and my counsellors.

These are two great benefits, which commonly men crave: Pleasure to refresh them; Counsel to govern them. David protests he found them both in the Word and sends all other, who would have them, to seek them there where he found them.

1. As for joy and recreation of mind, commonly men seek it in other cisterns; but with no good success: for as a man in a hot fever is eased no longer by drinking strong drink, then he is in drinking of it; for then it seems to cool him, but incontinent it increaseth his heat; so is it with the troubled and heavy heart, which seeks comfort in external things; however, for a time they seem to mitigate the heaviness, they do but increase it. Only solid and permanent comfort must be drawn out of the fountains of the Word of God.

2. The other is wisdom, which without God’s Word can never be obtained. As Jeremiah spake of the wicked in his time (Jer_8:9). So is it true of all the wicked: The wisdom of this world is but foolishness. Achitophel his end, with innumerable more, may teach all men that he shall never be found wise who is not godly. The beginning of wisdom is the fear of the Lord. (Bp. Cowper.)

CALVI�, "24.Also thy testimonies are my delight The particle גם, gam, connects this with the preceding verse. To adhere unflinchingly to our purpose, when the world takes up an unjust opinion of us, and, at the same time, constantly to mediate on God’s law, is an example of Christian fortitude seldom to be met with. The prophet now informs us how he overcame this temptation. Thy testimonies, says he,are my delight: “ Although the cruel injustice of men, in charging me falsely, grieves and annoys me, yet the pleasurable delight which I take in thy law is a sufficient recompense for it all.” He adds, that God’s testimonies are his counselors, by which we are to understand he did not rely on his own judgment simply, but took counsel from the word of God. This point ought to be carefully considered, inasmuch as we see how blind affection predominates in directing the lives of men. Whence does the avaricious man ask council, but from the erroneous principle which he has assumed, that riches are superior to every thing? Why does the ambitious man aspire after nothing so much as power, but because he regards nothing equal to the holding of honorable rank in the world? It is not surprising, therefore, that men are so grievously misled, seeing they give themselves up to the direction of such evil counselors. Guided by the word of God, and prudently yielding obedience to its dictates, there will then be no inlet to the deceits of our flesh, and to the delusions of the world, and we will stand invincible against all the assaults of temptation.

SPURGEO�, "Ver. 24. Thy testimonies also are my delight and my counsellors. They were not only themes for meditation, but "also" sources of delight and means of guidance. While his enemies took counsel with each other the holy man took counsel with the testimonies of God. The fowlers could not drive the bird from its nest with all their noise. It was their delight to slander and his delight to meditate. The words of the Lord serve us for many purposes; in our sorrows they are our delight, and in our difficulties they are our guide; we derive joy from them and discover wisdom in them. If we desire to find comfort in the Scriptures we must submit ourselves to their counsel, and when we follow their counsel it must not be with reluctance but with delight. This is the safest way of dealing with those who plot for our ruin; let us give more heed to the true testimonies of the Lord than to the false witness of our foes. The best answer to accusing princes is the word of the justifying King.In Psalms 119:16 David said, "I will delight in thy statutes, "and here he says "they are my delight": thus resolutions formed in God's strength come to fruit, and spiritual desires ripen into actual attainments. O that it might be so with all the readers of these lines.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 24. Thy testimonies also are my delight and my counsellors. His delight and his counsellors, that is, his delight because his counsellors; his counsellors, and therefore his delight. We know how delightful it is to any to have the advantage of good counsel, according to the perplexities and distractions in which they may be. "Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel, "says Solomon, Proverbs 27:9. �ow this is the sweetness of Divine

communion, and of meditation on God and his word; it employs a man with seasonable counsel, which is a very great refreshment to us. T. Horton, 1673.Ver. 24. Thy testimonies also are my delight, etc. Those that would have God's testimonies to be their delight, must make them for their counsellors and be advised by them: and let those that take them for their counsellors in close walking, take them for their delight in comfortable walking. Matthew Henry.Ver. 24. Thy testimonies also are my delight and my counsellors. What could we want more in a time of difficulty than comfort and direction David had both these blessings. As the fruit of his "meditation in the Lord's statutes, "in his distress they were his "delight"; in his seasons of perplexity they were his "counsellors, "directing his behaviour in the perfect way. Charles Bridges.Ver. 24. My counsellors. In the Hebrew it is, "the men of my counsel, "which is fitly mentioned; for he had spoken of princes sitting in council against him. Princes do nothing without the advice of their Privy Council; a child of God hath also his Privy Council, God's testimonies. On the one side there was Saul and his nobles and counsellors; on the other side there was David and God's testimonies. �ow, who was better furnished, think you, they to persecute and trouble him, or David how to carry himself under this trouble? Alphonsus, king of Arragon, being asked who were the best counsellors? answered, "The dead (meaning books), which cannot flatter, but do without partiality declare the truth." �ow of all such dead counsellors, God's testimonies have the preeminence. A poor, godly man, even then when he is deserted of all, and hath nobody to plead for him, he hath his senate, and his council of state about him, the prophets and apostles, and "other holy men of God, that spake as they were moved by the Holy Ghost." A man so furnished, is never less alone than when alone; for he hath counsellors about him that tell him what is to be believed or done; and they are such counsellors as cannot err, as will not flatter him, nor applaud him in any sin, nor discourage or dissuade him from that which is good, whatever hazard it expose him to. And truly, if we be wise, we should choose such counsellors as these: "Thy testimonies are the men of my counsel." Thomas Manton.Ver. 24. My counsellors. See here a sentence worthy to be weighed of us, when David calleth the commandments of God his "counsellors." For, in the first place, he meaneth that he might scorn all the wisdom of the most able and most expert men in the world, since he was conducted by the word of God, and governed thereby. In the second place, he meaneth that when he shall be so governed by the word of God, he would not only be truly wise, but that it would be as if he had all the wisdom of all the men in the world, yea, and a great deal more. John Calvin.