PSALM 119, 49-72 COMME�TARYEDITED BY GLE�� PEASE

Zayin

49 Remember your word to your servant, for you have given me hope.

BAR�ES, "Remember the word unto thy servant - This commences a new

division of the psalm, in which each verse begins with the Hebrew letter Zayin (ז z) -answering to our “z.” There is nothing special in this portion of the psalm as indicated by the letter. The language here is a prayer that God would not forget what he had promised; that all that he had said might be fulfilled; that the expectations and hopes which he had raised in the mind might be realised. It is language which may be used with reverence, and without any implication that God would forget - as a child might with propriety and love ask a parent to remember a promise which he had made.

Upon which thou hast caused me to hope - That is, All the hope which I have has been excited by thy word; thy promises. I have no other source of hope; I cherish no other hope. I pray now, since that hope has been thus excited in me, that I may realise all I have been led to desire and to expect. The word of God is the only foundation of hope for people; and when our hopes are fairly built on that, we have a right to appeal to God that he will make it good.

CLARKE,"Remember the word - Thou hast promised to redeem us from our captivity; on that word we have built our hope. Remember that thou hast thus promised, and see that we thus hope.

GILL, "ZAIN.--The Seventh Part.

ZAIN. Remember the word unto thy servant,.... The word of promise made unto him, concerning establishing his house and kingdom for ever; which he desires God would show himself mindful of in fulfilling it, and renew and confirm his faith in it, and give him some fresh assurance of the performance of it, 2Sa_7:16. Not that God ever forgets his promise, or is unmindful of his word; but so it seems when he delays the accomplishment of it; and when unbelief prevails and doubts arise, and faith is not in lively exercise; and he has not so clear a view of the promise, and comfortable assurance

of its being performed;

upon which thou hast caused me to hope; which, when first made, he received in faith, and hoped and waited for the accomplishment of. A word of promise is a good ground of hope, let it be on what account it will; whether it relates to interest in God, as a covenant God and Father; or to pardon of sin; or to salvation by Christ; or to fresh supplies of grace and strength from him; or to eternal life through him: and the hope which is exercised on the promise is not of a man's self; it is the gift of God, a good hope through grace; which the Lord, by his Spirit and power, produces, and causes to abound in, or to exercise in a comfortable manner.

HE�RY, "Two things David here pleads with God in prayer for that mercy and grace which he hoped for, according to the word, by which his requests were guided: - 1. That God had given him the promise on which he hoped: “Lord, I desire no more than that thou wouldst remember thy word unto thy servant, and do as thou hast said;” see 1Ch_17:23. “Thou art wise, and therefore wilt perfect what thou hast purposed, and not change thy counsel. Thou art faithful, and therefore wilt perform what thou hast promised, and not break thy word.” Those that make God's promises their portion may with humble boldness make them their plea. “Lord, is not that the word which thou hast spoken; and wilt thou not make it good?” Gen_32:9; Exo_33:12. 2. That God, who had given him the promise in the word, had by his grace wrought in him a hope in that promise and enabled him to depend upon it, and had raised his expectations of great things from it. Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes? He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us.

JAMISON, "Zain. (Psalm 119:49-56).

Resting on the promises consoles under affliction and the tauntings of the insolent.

upon which— rather, “Remember Thy word unto Thy servant, because,” etc. So the Hebrew requires [Hengstenberg].

K&D 49-56, "The eightfold Zajin. God's word is his hope and his trust amidst all

derision; and when he burns with indignation at the apostates, God's word is his solace.

Since in Psa_119:49 the expression is not �ברך� but it is not to be interpreted ,�ברaccording to Psa_98:3; Psa_106:45, but: remember the word addressed to Thy servant,

because Thou hast made me hope (Piel causat. as e.g., נ�ה, to cause to forget, Gen_41:51), i.e., hast comforted me by promising me a blessed issue, and hast directed my expectation thereunto. This is his comfort in his dejected condition, that God's promissory declaration has quickened him and proved its reviving power in his case. In

frivolous ,לצים �eht�taht�d are justזדים ludificantur, it is implied that the ,(הליצוני) הליצוני

persons, libertines, free-thinkers (Pro_21:24). מש#טיך�, Psa_119:52, are the valid, verified decisions (judgments) of God revealed from the veriest olden times. In the remembrance of these, which determine the lot of a man according to the relation he holds towards them, the poet found comfort. It can be rendered: then I comforted myself; or according

to a later usage of the Hithpa.: I was comforted. Concerning זלעפה, aestus, vid., Psa_11:6, and on the subject-matter, Psa_119:21, Psa_119:104. The poet calls his earthly life “the house of his pilgrimage;” for it is true the earth is man's (Psa_115:16), but he has no

abiding resting-place there (1Ch_29:15), his ית�עולם, (Ecc_12:5) is elsewhere (vid., supra,

Psa_119:19, Psa_39:13). God's statutes are here his “songs,” which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. The Name of God has been in his mind hitherto, not merely by day, but also by night;

and in consequence of this he has kept God's law (ואשמרה, as five times besides in this

Psalm, cf. Psa_3:6, and to be distinguished from ואשמרה, Psa_119:44). Just this, that he keeps (observat) God's precepts, has fallen to his lot. To others something else is allotted (Psa_4:8), to him this one most needful thing.

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

SPURGEO�, "This octrain deals with the comfort of the word. It begins by seeking the main consolation, namely, the Lord's fulfilment of his promise, and then it shows how the word sustains us under affliction, and makes us so impervious to ridicule that we are moved by the harsh conduct of the wicked rather to horror of their sin than to any submission to their temptations. We are then shown how the Scripture furnishes songs for pilgrims, and memories for night watchers; and the psalm concludes by the general statement that the whole of this happiness and

comfort arises out of keeping the statutes of the Lord.Ver. 49. Remember the word unto thy servant. He asks for no new promise, but to have the old word fulfilled. He is grateful that he has received so good a word, he embraces it with all his heart, and now entreats the Lord to deal with him according to it. He does not say, "remember my service to thee, "but "thy word to me." The words of masters to servants are not always such that servants wish their lords to remember them; for they usually observe the faults and failings of the work done, in as much as it does not tally with the word of command. But we who serve the best of masters are not anxious to have one of his words fall to the ground, since the Lord will so kindly remember his word of command as to give us grace wherewith we may obey, and he will couple with it a remembrance of his word of promise, so that our hearts shall be comforted. If God's word to us as his servants is so precious, what shall we say of his word to us as his sons?The Psalmist does not fear a failure in the Lord's memory, but he makes use of the promise as a plea, and this is the form in which he speaks, after the manner of men when they plead with one another. When the Lord remembers the sins of his servant, and brings them before his conscience, the penitent cries, Lord, remember thy word of pardon, and therefore remember my sins and iniquities no more. There is a world of meaning in that word "remember, "as it is addressed to God; it is used in Scripture in the most tender sense, and suits the sorrowing and the depressed. The Psalmist cried, "Lord, remember David, and all his afflictions": Job also prayed that the Lord would appoint him a set time, and remember him. In the present instance the prayer is as personal as the "Remember me" of the thief, for its essence lies in the words— "unto thy servant." It would be all in vain for us if the promise were remembered to all others if it did not come true to ourselves; but there is no fear, for the Lord has never forgotten a single promise to a single believer.Upon which thou hast caused me to hope. The argument is that God, having given grace to hope in the promise, would surely never disappoint that hope. He cannot have caused us to hope without cause. If we hope upon his word we have a sure basis: our gracious Lord would never mock us by exciting false hopes. Hope deferred maketh the heart sick, hence the petition for immediate remembrance of the cheering word. Moreover, it the hope of a servant, and it is pot possible that a great and good master would disappoint his dependent; if such a master's word were not kept could only be through an oversight, hence the anxious cry, "Remember Our great Master will not forget his own servants, nor disappoint the expectation which he himself has raised: because we are the Lord's, and endeavour to remember his word by obeying it, we may be sure that he think upon his own servants, and remember his own promise by making good."This verse is the prayer of love fearing to be forgotten, of humility conscious of insignificance and anxious not to be overlooked, of trembling lest the evil of its sin should overshadow the promise, of a desire longing for the blessing, and of holy confidence which feels that that is wanted is comprehended in the word. Let but the Lord remember his promise, and the promised act is as good as done.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 49. — Remember the word unto thy servant, etc. Those that make God's promises their portion, may with humble boldness make them their plea. God gave the promise in which the Psalmist hoped, and the hope by which he embraced the

promise. — Matthew Henry.Ver. 49. — Remember the word unto thy servant, etc. When we hear any promise in the word of God, let us turn it into a prayer. God's promises are his bonds. Sue him on his bond. He loves that we should wrestle with him by his promises. Why, Lord, thou hast made this and that promise, thou canst not deny thyself, thou canst not deny thine own truth; thou canst not cease to be God, and thou canst as well cease to be God, as deny thy promise, that is thyself. "Lord, remember thy word." "I put thee in mind of thy promise, whereon thou hast caused me to hope." If I be deceived, thou hast deceived me. Thou hast made these promises, and caused me to trust in thee, and "thou never fullest those that trust in thee, therefore keep thy word to me." — Richard Sibbes.Ver. 49. — Remember the word unto thy servant, etc. God promises salvation before he giveth it, to excite our desire of it, to exercise our faith, to prove our sincerity, to perfect our patience. For these purposes he seemeth sometimes to have forgotten his word, and to have deserted those whom he had engaged to succour and relieve; in which case he would have us, as it were, to remind him of his promise, and solicit his performance of it. The Psalmist here instructs us to prefer our petition upon these grounds; first, that God cannot prove false to his own word: "Remember thy word; "secondly, that he will never disappoint an expectation which himself hath raised: "upon which thou hast caused me to hope." — George Horne.Ver. 49,52,55. — Remember. "I remembered." As David beseeches the Lord to remember his promise, so he protests, in Psalms 119:52, that he remembered the judgments of God, and was comforted; and in Psalms 119:55, that he remembered the name of the Lord in the night. It is but a mockery of God, to desire him to remember his promise made to us, when we make no conscience of the promise we have made to him. But alas, how often we fail in this duty, and by our own default, diminish that comfort we might have of God's promises in the day of our trouble. — William Cowper.Ver. 49. — Thy servant. Be sure of your qualification; for David pleadeth here, partly as a servant of God, and partly as a believer. First, "Remember the word unto thy servant; "and then, "upon which thou hast caused me to hope." There is a double qualification: with respect to the precept of subjection, and the promise of dependence. The precept is before the promise. They have right to the promises, and may justly lay hold upon them, who are God's servants; they who apply themselves to obey his precepts, these only can rightly apply his promises to themselves. �one can lay claim to rewarding grace but those who are partakers of sanctifying grace. Make it clear that you are God's servants, and then these promises which are generally offered are your own, no less than if your name were inserted in the promise, and written in the Bible. — Thomas Manton.Ver. 49. — Thou hast caused me to hope. Let us remember, first, that the promises made to us are of God's free mercy; that the grace to believe, which is the condition of the promise, is also of himself; for "faith is the gift of God"; thirdly, that the arguments by which he confirms our faith in the certainty of our salvation are drawn from himself, not from us. — William Cowper.

BE�SO�, "Verse 49-50

ZAI�.Psalms 119:49-50. Remember the word — That is, thy promises; upon which thou hast caused me to hope — By thy command requiring it of me, and by thy grace working it in me. This — �amely, thy word, as is evident both from the foregoing and following words; is my comfort in my affliction — Being the ground of my confidence and hope. “A comfort divine, strong, lasting; a comfort that will not, like all others, fail us when we most want it, in the day of sickness, and at the hour of death, but will always keep pace with our necessities, increasing in proportion as the pleasures of the world and the flesh decrease, and then becoming complete, when they are no more. So powerful is the word of God to revive us when dead, either in sins or in sorrows!”

COKE, "Psalms 119:49. Remember the word unto thy servant— i.e. "Be pleased, therefore, in due time to perform the promise which thou hast long ago made me, and concerning the performance whereof thou hast given me an assured hope." See 2 Samuel 5 and 1 Samuel 11:13.

EBC, "This section has only one verse of petition, the others being mainly avowals of adherence to the Law in the face of various trials. The single petition (Psalms 119:49) pleads the relation of servant, as giving a claim on the great Lord of the household, and adduces God’s having encouraged hope as imposing on Him an obligation to fulfil it. Expectations fairly deduced from His word are prophets of their own realisation. In Psalms 119:50, "This" points to the fact stated in b-namely, that the Word had already proved its power in the past by quickening the psalmist to new courage and hope-and declares that that remembered experience solaces his present sorrow. A heart that has been revived by life-giving contact with the Word has a hidden warmth beneath the deepest snows, and cleaves the more to that Word.

COFFMA�, "Verse 49STROPHE 7

PROUD SEDUCERS TORME�T LAW-KEEPERS BUT CA��OT DEPRIVE THEM OF COMFORT A�D JOY I� DOI�G SO

Zayin

"Remember the word unto thy servant,

Because thou hast made me to hope.

This is my comfort in my affliction;

For thy word hath quickened me.

The proud have had me greatly in derision:

Yet have I not swerved from thy law.

I have remembered thine ordinances of old, O Jehovah,

And have comforted myself.

Hot indignation hath taken hold upon me,

Because of the wicked that forsake thy law.

Thy statutes have been my songs

In the house of my pilgrimage.

I have remembered thy name, O Jehovah, in the night,

And have observed thy law.

This I have had,

Because I have kept thy precepts."

The new element in this strophe is the emphasis upon the proud seducers who oppose the psalmist, but have in no way diminished his loving respect for God's law, nor the comfort he receives from obeying it. Also, the mention of his "hot indignation" (Psalms 119:53) against such wickedness is here mentioned for the first time. The double affirmation that he indeed has kept the statutes of the Lord (Psalms 119:55b and Psalms 119:56b) is a recurring theme throughout the whole psalm, as in Psalms 119:15b,22b, and Psalms 119:30b.

"I have remembered thine ordinances of old" (Psalms 119:52). If the psalmist was a young man, as Delitzsch reasoned, he could not have meant here that he had personally remembered God's ordinances for some great length of time. "He is remembering all of the course of God's providential government of the world, including deliverances of God's servants."[24]

CO�STABLE, "Verses 49-567. God"s Word as a source of hope119:49-56

The poet next expressed his hope in God"s Word ( Psalm 119:49). He said it renews life ( Psalm 119:50). He despised the proud who scorn faith in God and have no use for His law ( Psalm 119:51-53; cf. Psalm 119:69; Psalm 119:78; Psalm 119:85). In contrast, he sang and thought about God"s precepts even at night ( Psalm 119:54-56).

"Remembering [ Psalm 119:49] is not recalling, for God never forgets; it is relating to His people in a special way." [�ote: Wiersbe, The . . . Wisdom . . ., p317.]

BI, "Remember the Word unto Thy servant, upon which Thou hast caused me to hope.

Pleading prayer

I admire in this psalm very greatly the singular amalgam that we have of testimony, of prayer, and of praise. In one verse the psalmist bears witness, in a second verse he praises, in a third verse he prays. It is an incense made up of many spices, but they are wonderfully compounded and worked together, so as to form one perfect sweetness. My text is a prayer, but there is testimony in it, and there is a measure of praise in it too.

I. The prayer. “Remember the Word unto Thy servant.”

1. “Remember.” That prayer is spoken after the manner of men, for God cannot forget.

2. It is language which has some trace of unbelief in it.

3. The intention of him who prayed this prayer was to ask God to remember His Word by fulfilling it. “Lord, let me not only be in Thy thoughts, but let me be in Thy acts! Thou hast promised to supply my needs; remember me by supplying my needs. Thou hast promised to forgive my sin; remember me by giving me a sense of pardon. Thou hast premised to help Thy servant, and give me strength according to my day; remember the word by fulfilling Thy Word, and granting strength to me according as I have need of it.”

4. Sometimes this word “remember” is very fitly used, because it seems to the mind that God is likely to remember something else which would be to our loss. Suppose you and I have been walking contrary to God—then the Lord may remember our sin, and He may begin to deal with us in a way of chastisement, and lay us very low. Then is the time to come in with this prayer: “Remember the Word unto Thy servant.”

II. The pleas which, the psalmist uses.

1. The first is, “Remember the Word.” It is a blessed plea—the Word; for by the Word upon which God has caused His servant to hope is meant God’s Word. He never makes His people to hope in anybody else’s word. Let us consider the power, the dignity, the glory of that Word. This is the greatest of all grounds of assurance.

2. The second plea lies in the words, “Thy servant.” “Remember the Worn unto Thy servant.” A man is bound to keep his word to anybody and everybody, but sometimes there may be special persons with whom a failure would be peculiarly dishonourable. Among the rest, a man must be true to his servant.

3. “Upon which Thou hast caused me to hope.” Lord, I have been hoping on Thy Word, and I have acted upon that hope: I believe the Word to be true, and I have pledged the truth of it. That is good pleading. (C. H. Spurgeon.)

A genuine hope

Hope is an instinct of the soul. As an instinct it implies—

1. An instinctive faith in the existence of a future good;

2. An instinctive faith in the possibility of obtaining it. Hope is either the greatest blessing or curse to a man: a blessing when it is realized, curse when it is disappointed. Notice—

I. The ground of a good hope. “The Word”—

1. Not human calculations;

2. Not personal merits;

3. “The Word “. firmer than the everlasting heavens.

II. The author of a good hope. “Thou hast caused.” God—

1. Inspires it;

2. Directs it;

3. Settles it. (Homilist.)

50 My comfort in my suffering is this: Your promise preserves my life.

BAR�ES, "This is my comfort in my affliction - Compare Rom_15:4. The word here rendered “comfort” occurs only here and in Job_6:10. The obvious meaning is, that his only consolation in his affliction was derived from the word of God; the word which had caused him to hope, and the word by which he had been quickened or made alive. The particular design of this is to show the value of the word of God as a source of comfort in trouble.

For thy word hath quickened me - Has made me alive; or, caused me to live. That is, the word, the truth of God, had been the instrument of calling him from the death of sin, and of imparting to him new life, or had been the means of his regeneration. Compare Jam_1:18; 1Co_4:15; Heb_4:12; 1Pe_1:23. As it was by this “word” that he had been made alive, so his only comfort was in that word, and it was to him a just ground of consolation that God had brought him from the death of sin, and had imparted to him spiritual life.

CLARKE,"This is my comfort -While enduring our harsh captivity, we

anticipated our enlargement; and thy word of promise was the means of keeping our souls alive.

GILL, "This is my comfort in my affliction,.... David had his afflictions, and so has every good man; none are without; it is the will and pleasure of God that so it should be; and many are their afflictions, inward and outward: the word of God is often their comfort under them, the written word, heard or read; and especially a word of promise, powerfully applied: this is putting underneath everlasting arms, and making their bed in sickness. This either respects what goes before, concerning the word of promise hoped in, or what follows:

for thy word hath quickened me; not only had been the means of quickening him when dead in am, as it often is the means of quickening dead sinners, being the savour of life unto life; but of reviving his drooping spirits, when in affliction and distress; and of quickening the graces of the Spirit of God in him, and him to the exercise of them, when they seemed ready to die; and to the fervent and diligent discharge of duty, when listless and backward to it.

HE�RY, "Here is David's experience of benefit by the word. 1. As a means of his sanctification: “Thy word has quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good when I was backward and averse to it, and it has quickened me in that which is good when I was cold and indifferent.” 2. Therefore as a means of his consolation when he was in affliction and needed something to support him: “Because thy word has quickened my at other times, it has comforted me then.” The word of God has much in it that speaks comfort in affliction; but those only may apply it to themselves who have experienced in some measure the quickening power of the word. If through grace it make us holy, there is enough in it to make us easy, in all conditions, under all events.

JAMISON, "for— rather, “This is my comfort ... that,” etc. [Maurer].

hath quickened— What the Word has already done is to faith a pledge of what it shall yet do.

SPURGEO�, "Ver. 50. This is my comfort in my affliction: for thy word hath quickened me. He means, — Thy word is my comfort, or the fact that thy word has brought quickening to me is my comfort. Or he means that the hope which had given him was his comfort, for God had quickened him thereby ever may be the exact sense, it is clear that the Psalmist had affliction— affliction peculiar to himself, which he calls "my affliction"; that he had comfort in it, — comfort specially his own, for he styles it "my comfort"; and that he knew what the comfort was, and where it came from, for exclaims— "this is my comfort". The worldling clutches his money bag and says, "this is my comfort"; the spendthrift points to his gaiety, shouts, "this is my comfort"; the drunkard lifts his glass, and sings, "this is my comfort"; but the man whose hope comes from God feels the giving power of the

word of the Lord, and he testifies, "this is my fort." Paul said, "I know whom I have believed." Comfort is desirable all times; but comfort in affliction is like a lamp in a dark place. Some unable to find comfort at such times; but it is not so with believers, their Savour has said to them, "I will not leave you comfortless." have comfort and no affliction, others have affliction and no comfort; the saints have comfort in their affliction.The word frequently comforts us by increasing the force of our inner "this is my comfort; thy word hath quickened me." To quicken the is to cheer the whole man. Often the near way to consolation is sanctification and invigoration. If we cannot clear away the fog, it may be to rise to a higher level, and so to get above it. Troubles which weigh down while we are half dead become mere trifles when we are full of Thus have we often been raised in spirit by quickening grace, and the thing will happen again, for the Comforter is still with us, the Consolation of Israel ever liveth, and the very God of peace is evermore our Father. Looking back upon our past life there is one ground of comfort as to state— the word of God has made us alive, and kept us so. We were but we are dead no longer. From this we gladly infer that if the had meant to destroy he would not have quickened us. If we were only hypocrites worthy of derision, as the proud ones say, he would not revived us by his grace. An experience of quickening is a fountain of cheer.See how this verse is turned into a prayer in Psalms 119:107. "Quicken me, O Lord, according unto thy word." Experience teaches us how to pray, and furnishes arguments in prayer.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 50. — This is my comfort, etc. The word of promise was David's comfort, because the word had quickened him to receive comfort. The original is capable of another modification of thought— "This is my consolation that thy word hath quickened me." He had the happy experience within him; he felt the reviving, restoring, life giving power of the word, as he read, as he dwelt upon it, as he meditated therein, and as he gave himself up to the way of the word. The believer has all God's unfailing promises to depend upon, and as he depends he gains strength by his own happy experiences of the faithfulness of the word. — John Stephen.Ver. 50. — My comfort. "Thy word." God hath given us his Scriptures, his word; and the comforts that are fetched from thence are strong ones, because they are his comforts, since they come from his word. The word of a prince comforts, though he be not there to speak it. Though it be by a letter, or by a messenger, yet he whose word it is, is one that is able to make his word good. He is Lord and Master of his word. The word of God is comfortable, and all the reasons that are in it, and that are deduced from it, upon good ground and consequence, are comfortable, because it is God's word. Those comforts in God's word, and reasons from thence, are wonderful in variety. There is comfort from the liberty of a Christian, that he hath free access to the throne of grace; comfort from the prerogatives of a Christian, that he is the child of God, that he is justified, that he is the heir of heaven, and such like; comforts from the promises of grace, of the presence of God, of assistance by his presence. — Richard Sibbes.Ver. 50. — Comfort. '�echamah', consolation; whence the name of �ehemiah was derived. The word occurs only in Job 6:9.

Ver. 50. — Comfort. The Hebrew verb rendered 'to comfort' signifies, first, to repent, and then to comfort. And certainly the sweetest joy is from the surest tears. Tears are the breeders of spiritual joy. When Hannah had wept, she went away, and was no more sad. The bee gathers the best honey from the bitterest herbs. Christ made the best wine of water.Gospel comforts are, first, unutterable comforts, 1 Peter 1:8; Philippians 4:4. Secondly, they are real, John 14:27; all others are but seeming comforts, but painted comforts. Thirdly, they are holy comforts, Isaiah 64:5, Psalms 138:5; they flow from a Holy Spirit, and nothing can come from the Holy Spirit but that which is holy. Fourthly, they are the greatest and strongest comforts, Ephesians 6:17. Few heads and hearts are able to bear them, as few heads are able to bear strong wines. Fifthly, they reach to the inward man, to the soul, 2 Thessalonians 2:17, the noble part of man. "My soul rejoiceth in God my Saviour." Our other comforts only reach the face; they sink not so deep as the heart. Sixthly, they are the most soul filling and soul satisfying comforts, Psalms 16:11 Song of Solomon 4:3. Other comforts cannot reach the soul, and therefore they cannot fill nor satisfy the soul. Seventhly, they comfort in saddest distresses, in the darkest night, and in the most stormy day, Psalms 94:19, Hebrews 3:7-8. Eighthly, they are everlasting, 2 Thessalonians 2:16. The joy of the wicked is but as a glass, bright and brittle, and evermore in danger of breaking; but the joy of the saints is lasting. — Thomas Brooks.Ver. 50. — Thy word hath quickened me. It is a reviving comfort which quickeneth the soul. Many times we seem to be dead to all spiritual operations, our affections are damped and discouraged; but the word of God puts life into the dead, and relieveth us in our greatest distresses. Sorrow worketh death, but joy is the life of the soul. �ow, when dead in all sense and feeling, "the just shall live by faith" (Hebrews 4:4), and the hope wrought in us by the Scriptures is "a lively hope" (1 Peter 1:8). Other things skin the wound but our sore breaketh out again, and runneth; faith penetrates into the inwards of a man, doth good to the heart; and the soul revives by waiting upon God, and gets life and strength. — Thomas Manton.Ver. 50. — Thy word hath quickened me. Here, as is evident from the mention of "affliction" — and indeed throughout the psalm— the verb "quicken" is used not merely in an external sense of "preservation from death" (Hupfeld), but of "reviving the heart, " "imparting fresh courage, "etc. — J.J. Stewart Perowne.Ver. 50. — Thy word hath quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good, when. I was backward and averse to it; and it has quickened me in that which is good, when I was cold and indifferent. — Matthew Henry.Ver. 50. — (Second Clause). Adore God's distinguishing grace, if you have felt the power and authority of the word upon your conscience; if you can say as David, "Thy word hath quickened me." Christian, bless God that he has not only given thee his word to be a rule of holiness, but his grace to be a principle of holiness. Bless God that he has not only written his word, but sealed it upon thy heart, and made it effectual. Canst thou say it is of divine inspiration, because thou hast felt it to be of lively operation? Oh free grace! That God should send out his word, and heal thee; that he should heal thee and not others! That the Same Scripture which to them is a dead letter, should be to thee a savour of life. — Thomas Watson.

EXPOSITOR'S DICTIO�ARY, "Comfort in Trouble

Psalm 119:50

When we study the Psalm with a religious purpose, we would know something of the writers, and it is unfortunate that we know very little about them.

But when we look into so long a Psalm as the119th we seem to see somewhat of the circumstances of the writer"s life. It is a late Psalm , a Psalm written by one who lived in times when the Jewish nation was being influenced by the heathen nations around, and it seemed almost as if the persecution had gone further in reference to him who wrote the Psalm , as if they had actually placed him in durance vile. Yet, clinging more strongly to the words of God revealed to him and to his nation by the prophets of old, they were the sole comfort to him in his distress. "The same is my comfort in my trouble: for Thy word hath quickened me."

I. �ow we come to the application to ourselves. Does it ever happen that we are similarly situated? Has it never occurred to us that we have been under influences which we felt were influences which tended to weaken the hold of the Christian faith upon our souls and our hearts? Certainly, we are from time to time brought face to face with persecution. Have we had recourse to God"s promises, written and preserved to us in God"s Word, and can we say with this pious Jew, "The same is my comfort in my trouble"? You and I will all, some time or other, have to face trouble and pain. Pain will certainly come to us before the pilgrimage is over, and what a glorious and splendid thing it will be if you and I, like this pious Jew, can say of our trouble that we have got its corresponding comfort. This, I know, is my trouble, and this is my comfort. We will face trouble, then, much more readily when we know we have got our comfort.

�ow let us consider just for a moment that thought, "My comfort in my trouble". It is quite clear that the words are emphatic, that the Psalmist meant to draw attention to himself, both in reference to his trouble and in reference to his comfort. And so you and I must also be emphatic, and devote our attention to our trouble and our comfort. Let us see, then, in what way he speaks of God"s revelation as his comfort.

First of all, he would distinguish it from the comfort that other persons receive. The man of the world finds comfort in various sources. But this saint of God speaks of God"s Word as "my comfort". It tells of that spiritual experience which is peculiar to each one of us when we with all our hearts strive to serve God, and it speaks of that comfort and joy which we can recollect we have received in reading with faith and with love God"s Word, and deriving from it that help which we well know we need in the hour of our trouble.

Or again, it is my comfort as revealing to me the cause of my trouble. The servant of God looks to God"s Word, and there he finds that God has allowed this trouble to come upon him to try him, to see whether he really loves Him, to see whether that heart of the pilgrim responds to the heart of Him Who is its King, its Guide. And

therefore he begins to feel that the trouble Isaiah , after all, one allowed to come upon him by God for some good reason of His own, and in that he receives comfort.

Or, again, it is my comfort, this message from God"s Word, because it is one always present with me wherever I go. Wherever I am there is that message from God which I recollect, remember imperfectly perhaps in reference to the exact words, but there it is. I store it up in my memory: it is an ever-present comfort.

But one word more. The verse in the Psalm consists of two clauses: "The same is my comfort in my trouble; for Thy Word hath quickened me"; that is to say, that the result of this comfort which God gives to His striving and faithful soldier, in these messages which He conveys through His revealed Word to His soul, gives him new life, quickens him.

II. This quickening of our spiritual life, this quickening of our effort in the affairs of our daily life, comes to us in two distinct ways.

First of all it comes to us from outside, it comes to us from our reading of God"s Word. Holy Scripture is full of comfort and encouragement to those who strive with a good heart. Only be strong and of a good courage. When the Apostles thought they were overwhelmed with the waves of the storm on the lake, Jesus was present with them, and when, in their fear, they saw Him coming, He cried out, "Be not afraid: it is I". And we see in every page of God"s Word how God was the comfort and support of His servants of old.

And it gives us new life from within. For we recall, in reference to that moment of our spiritual wavering, many a time when God was very good to us. Our spiritual experience tells us of a time when temptation came and seemed almost as if it were going to overwhelm us, and how God in His goodness sent the angel, and He closed the lion"s mouth that it should not hurt us. And we feel guilty of ingratitude because we doubted that God would help us, and the thought of what He has done for us in the past gives us new life. Yes, there wells up from within a new vigour; the grace of God has been given us.

Ask yourselves to what extent you can take these words home; ask yourselves, in reference to your trouble, to what extent God is your comfort? Can we say: "Thy Word, Thy revealed truth is my comfort, shall be my comfort all the days of my pilgrimage, whenever my trouble shall come upon me?" May God give us grace to answer this aright.

�ISBET, "COMFORT A�D LIFE‘The same is my comfort in my trouble: for Thy word hath quickened me.’Psalms 119:50 (Prayer Book Version)When we study the Psalms with a religious purpose, we would know something of the writers, and it is unfortunate that we know very little about them.

I. ‘My comfort in my trouble.’—It is quite clear that the words are emphatic, that

the Psalmist meant to draw attention to himself, both in reference to his trouble and in reference to his comfort. And so you and I must also be emphatic, and devote our attention to our trouble and our comfort. Let us see, then, in what way he speaks of God’s revelation as his comfort.

(a) He would distinguish it from the comfort that other persons receive. The man of the world finds comfort in various sources. But this saint of God speaks of God’s Word as ‘my comfort.’ It tells of that spiritual experience which is peculiar to each one of us when we with all our hearts strive to serve God, and it speaks of that comfort and joy which we can recollect we have received in reading with faith and with love God’s Word, and deriving from it that help which we well know we need in the hour of our trouble.

(b) It is my comfort as revealing to me the cause of my trouble. The servant of God looks to God’s Word, and there he finds that God has allowed this trouble to come upon him to try him, to see whether he really loves Him, to see whether that heart of the pilgrim responds to the heart of Him Who is its King, its Guide. And therefore he begins to feel that the trouble is, after all, one allowed to come upon him by God for some good reason of His own, and in that he receives comfort.

(c) It is my comfort, because it is one always present with me wherever I go. Wherever I am, there is that message from God which I recollect, remember imperfectly perhaps in reference to the exact words, but there it is. I store it up in my memory: it is an ever-present comfort.

II. ‘Thy Word hath quickened me.’—The result of this comfort which God gives to His striving and faithful soldier, in these messages which He conveys through His revealed Word to His soul, gives him new life, quickens him.

This quickening of our spiritual life, this quickening of our effort in the affairs of our daily life, comes to us in two distinct ways.

(a) First of all it comes to us from outside, it comes to us from our reading of God’s Word. Holy Scripture is full of comfort and encouragement to those who strive with a good heart. Only be strong and of a good courage. When the apostles thought they were overwhelmed with the waves of the storm on the lake, Jesus was present with them, and when, in their fear, they saw Him coming, He cried out, ‘Be not afraid! it is I.’ And we see in every page of God’s Word how God was the comfort and support of His servants of old.

(b) And it gives us new life from within. For we recall, in reference to that moment of our spiritual wakening, many a time when God was very good to us.

—Rev. Canon Holmes.Illustration

‘When we look into so long a psalm as the 119th we seem to see somewhat of the

circumstances of the writer’s life. It is a late psalm, a psalm written by one who lived in times when the Jewish nation was being influenced by the heathen nations around, and it seemed almost as if the persecution had gone further in reference to him who wrote the psalm, as if they had actually placed him in durance vile. Yet, clinging more strongly to the words of God revealed to him and to his nation by the prophets of old, they were the sole comfort to him in his distress. “The same is my comfort in my trouble: for Thy word hath quickened me.” �ow we come to the application to ourselves. Does it ever happen that we are similarly situated? Has it never occurred to us that we have been under influences which we felt were influences which tended to weaken the hold of the Christian faith upon our souls and our hearts? Certainly, we are from time to time brought face to face with persecution. Have we had recourse to God’s promises, written and preserved to us in God’s Word, and can we say with this pious Jew, “The same is my comfort in my trouble”?’

BI, "This is my comfort in my affliction: for Thy Word hath quickened me.

Comfort and quickening

I. In our affliction, the word of God quickens to comfort.

1. By leading us to God, who is able to bless.

2. By showing us that God is willing and waiting to bless.

3. By throwing a mild and beautiful light on Providence.

4. By spreading before us “ exceeding great and precious promises,” which adapt themselves with a fine flexibility to all the varieties of our experience.

5. By establishing in our hearts the anticipation of another and a sorrowless life.

II. In our affliction the word of God not only quickens to comfort, but also comforts to quicken. First the Word becomes life, and then comfort; and then, through the comfort, the Word becomes further and fuller life. How?

1. By confirming our faith.

2. By giving new scope and ardour to gratitude and love. The Divine Word helps us to see that the Divine chastening is the sign and manifestation of the Divine mercy.

3. By stimulating the spirit of prayer.

4. By spiritualizing our tastes and aspirations.

5. By restraining our tendencies to wander from God. (J. P. Barnett.)

What is your comfort?

In some respects the same event happens to us all: to good men, to great men, to well-instructed men, as well as to the wicked, the obscure, and the ignorant. Each of these can speak of “my affliction” (Pro_14:10). It is a grand matter when “my affliction” is in each case balanced by “my comfort.” It was so in David’s case, and he is a fair representative of all believers.

I. Believers have their peculiar comfort. Each tried child of God can say, “This is my comfort.”

1. “This,” as different from others. Worldly men get their drops of comfort from such sources as they prefer; but the godly man looks to his experience of the Word, and says, “This is my comfort” (Psa_4:6).

2. “This,” as understanding what it is. He knew his consolation as well as he knew his tribulation. He was not like Hagar, who could not see the well which was so near her (Gen_21:19). “This,” as having it near at hand. He does not say that, as if he pointed it out in the distance; but this, as grasping it.

4. “This,” as pleading in prayer that which he had enjoyed; urging upon the Lord the mercy already received.

II. That comfort comes from a peculiar source. “Thy Word hath quickened me.”

1. In part it is outward.

(1) The Word of God, full of promises, is our comfort (Rom_15:4).

(2) The Word of God, full of records of His goodness, is the confirmation of our confidence (Psa_77:5-10).

(3) The Word of God, full of power, is our strength (Ecc_8:4).

2. In part it is inward: “Thy Word hath quickened me.”

(1) In past experience he had felt the power of the Word in raising him—Into life from death (Psa_116:8). Into energy from lethargy (Son_6:12). Into higher life from lower (Psa_119:67).

(2) In all things it had been a source of quickening to him.

(3) In present experience he was then feeling its power in making his mind less worldly. His heart more prayerful. His spirit more tender. His faith more simple.

III. That comfort is valuable under peculiar trials.

1. Hope deferred. Quickening enables us to hope on.

2. Trial endured (verse 50). Comfort is most needed in trouble, and there is no comfort like quickening.

3. Scorn suffered (verse 51). We care nothing for mockers when we are lively in spiritual things.

4. Sin of others (verse 53). More grace will enable us to bear up under abounding sin.

5. Changes (verse 54). The Bible has a song for all seasons, and a psalm for all places.

6. Darkness (verse 55). There is no night-light like the Word, enlightening and enlivening the heart.

IV. That the form of our comfort is a test of character.

1. Some look to wealth: when their corn and their wine are increased, they say, “This is my comfort.” They mind the main chance: they are worldly (Luk_12:19).

2. Some seek to dreams and visions, omens and fancies, impressions and presentiments: they are superstitious.

3. Some run to sin, drink, gaming, worldly company, dissipation, opium: they are wicked.

4. Some resort to their fellow-men for advice and assistance: they are unwise, and will be disappointed (Jer_17:5).

(1) What is your comfort?

(2) Has this blessed volume quickened you?

(3) If so, look to it under all trials, for it wilt never fail you. (C. H. Spurgeon.)

Spiritual quickening

I. Effected by the Divine word. How does God’s Word quicken the soul into supreme love? By presenting Him—

1. As the supremely Kind. This quickens it into gratitude.

2. As the supremely Beautiful. This quickens it into admiration.

3. As the supremely Great. This quickens it into adoration.

II. Supplying comfort under trial. The soul quickened into supreme love for God can bear up under all the trials of life. “Whom have I in heaven but Thee?” (Homilist.)

Quickening by the Word

What energy a text will breathe into a man l There is more in one Divine sentence than in huge folios of human composition. There are tinctures of which one drop is more powerful than large doses of the common dilutions. The Bible is the essence of truth; it is the mind of God, the wisdom of the Eternal. By every word of God men are made to live, and are kept in life. (C. H. Spurgeon.)

51 The arrogant mock me unmercifully, but I do not turn from your law.

BAR�ES, "The proud have had me greatly in derision - Those of rank; those in high life: perhaps, as we should say, the frivolous and fashionable world. They have

ridiculed me; they have held me up to contempt for my scruples, my seriousness, my conscientiousness, my unwillingness to mingle with them in the pursuits, the pastimes, the frivolities of life. It is now no new thing to be held in contempt by the “proud” and the frivolous, on account of serious piety; to be thus held in contempt has been rather the rule than the exception in the treatment which the friends of religion have received from the world.

Yet have I not declined from thy law - I have not been deterred from the avowal of my religious belief; I have not turned away from the duties of piety on account of the ridicule and scorn to which I have been exposed. Compare Psa_44:17-19.

CLARKE,"The proud have had me -We have been treated, not only with oppressive cruelty, but also with contempt, because we still professed to trust in thee, the living God, who because of our transgressions hadst been greatly displeased with us; jet we have not declined from thy law.

GILL, "Psalms 119:51The proud have had me greatly in derision,.... Profane sinners, proud and haughty scorners, that make a jest of religion, and scoff at everything serious and good: these derided the psalmist for his piety and religion, his principles and practices; in which he was a type of Christ, who was both the song of the drunkards, and was derided by the proud and haughty Scribes and Pharisees; as all self-righteous persons are, they who trust in themselves, and despise others, Psa_69:11;

yet have I not declined from thy law; from walking according to it, as a rule of life and conversation; from professing and maintaining the doctrine of the word, the truths of the Gospel, he had knowledge and experience of; and from going on in the ways of God and true religion he was

HE�RY, "David here tells us, and it will be of use to us to know it, 1. That he had been jeered for his religion. Though he was a man of honour, a man of great prudence, and had done eminent services to his country, yet, because he was a devout conscientious man, the proud had him greatly in derision; they ridiculed him, bantered him, and did all they could to expose him to contempt; they laughed at him for his praying, and called it cant, for his seriousness, and called it mopishness, for his strictness, and called it needless preciseness. They were the proud that sat in the scorner's seat and valued themselves on so doing. 2. That yet he had not been jeered out of his religion: “They have done all they could to make me quit it for shame, but none of these things move me: I have not declined from thy law for all this; but, if this be to be vile” (as he said when Michal had him greatly in derision), “I will be yet more vile.” He not only had not quite forsaken the law, but had not so much as declined from it. We must never shrink from any duty, nor let slip an opportunity of doing good, for fear of the reproach of men, or their revilings. The traveller goes on his way though the dogs bark at him. Those can bear but little for Christ that cannot bear a hard word for him.

CALVI�, "51.The proud have greatly scorned me This example is eminently useful,

as it serves to inform us, that though our honesty may render us obnoxious to the insults of the ungodly, we ought, by our unflinching constancy, to repel their pride, lest we should take a dislike to the law of God. Many who, in other respects, would be disposed to fear God, yield to this temptation. The earth has always been filled with the impious contemners of God, and at this day it is almost overrun with them. Wherefore, if we do not disregard their reviling, there will be no stability in our faith. In calling unbelievers proud, he applies to them a very appropriate designation: for their wisdom consists in despising God, lightly esteeming his judgments, trampling all piety under foot, and, in short, pouring contempt upon the celestial kingdom. Were they not blinded with pride, they would not follow such a headlong course. We must interpret the words in this manner: Though the proud have treated me with scorn, I have not turned aside from thy law. We must not overlook the,, particle very much, or greatly, which imports, that he was harassed, not merely occasionally or for a short time, by the ungodly, but that the attack was continued from day to day. Let us learn from these words, that the wicked, in consequence of their forming the great majority of mankind, arrogate to themselves the greater liberty. The number of the godly who worship God reverently is always small. Hence we must hold out against a large troop and rabble of the impious if we would maintain our integrity.

SPURGEO�, "Ver. 51 The proud have had me greatly in derision. Proud men never love gracious men, and as they fear them they veil their fear under a pretended contempt. In this case their hatred revealed itself in ridicule, and that ridicule was loud and long. When they wanted sport they made sport of David because he was God's servant. Men must have strange eyes to be able to see a farce in faith, and a comedy in holiness; yet it is sadly the case that men who are short of wit can generally provoke a broad grin by jesting at a saint. Conceited sinners make footballs of godly men. They call it roaring fun to caricature a faithful member of "The Holy Club"; his methods of careful living are the material for their jokes about "the Methodist"; and his hatred of sin sets their tongues wagging at long faced Puritanism, and straitlaced hypocrisy. If David was greatly derided, we may not expect to escape the scorn of the ungodly. There are hosts of proud men still upon the lace of the earth, and if they find a believer in affliction they will be mean enough and cruel enough to make jests at his expense. It is the nature of the son of the bondwoman to mock the child of the promise.Yet have I not declined from thy law. Thus the deriders missed their aim: they laughed, but they did not win. The godly man, so far from turning aside from the right way, did not even slacken his pace, or in any sense fall off from his holy habits. Many would have declined, many have declined, but David did not do so. It is paying too much honour to fools to yield half a point to them. Their unhallowed mirth will not harm us if dogs pay no attention to it, even as the moon suffers nothing from the dogs that bay at her. God's law is our highway of peace and safety, and those who would laugh us out of it wish us no good.From Psalms 119:61 we note that David was not overcome by the spoiling of his goods any more than by these cruel mockings. See also Psalms 119:157, where the multitude of persecutors and enemies were baffled in their attempts to make him decline from God's ways.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 51. — The proud have had me greatly in derision. The saints of God have complained of this in all ages: David of his busy mockers; the abjects jeered him. Job was disdained of those children whose fathers he would have scorned to set with the dogs of his flock, Job 30:1. Joseph was nicknamed a dreamer, Paul a babbler, Christ himself a Samaritan, and with intent of disgrace a carpenter...Michal was barren, yet she hath too many children, that scorn the habit and exercises of holiness. There cannot be a greater argument of a foul soul, than the deriding of religious services. Worldly hearts can see nothing in those actions, but folly and madness; piety hath no relish, but is distasteful to their palates. — Thomas Adams.Ver. 51. — The proud, etc. Scoffing proceedeth from pride. Proverbs 3:34, 1 Peter 5:5. — John Trapp.Ver. 51. — Greatly. The word notes "continually, "the Septuagint translates it by afuzra, the vulgar Latin by "usque valde", and "usque longe". They derided him with all possible bitterness; and day by day they had their scoffs for him, so that it was both a grievous and a perpetual temptation. — Thomas Manton.Ver. 51. — Derision. David tells that he had been jeered for his religion, but yet he had not been jeered out of his religion. They laughed at him for his praying and called it cant, for his seriousness and called it mopishness, for his strictness and called it needless preciseness. — Matthew Henry.Ver. 51. — It is a great thing in a soldier to behave well under fire; but it is a greater thing for a soldier of the cross to be unflinching in the day of his trial. It does not hurt the Christian to have the dogs bark at him. — William S. Plumer.Ver. 50-51. — The life and rigour infused into me by the promise which "quickened me, "caused me "not to decline from thy law, "even though "the proud did iniquitously altogether"; doing all in their power, through their jeering at me, to deter me from its observance. — Robert Bellarmine.

BE�SO�, "Verse 51-52Psalms 119:51-52. The proud have had me in derision — For my fear of thee and trust in thy word; yet have I not declined from thy law — From faith in, or obedience to, thy revealed will, in order to avoid that derision. I remembered thy judgments of old — Thy former and ancient dispensations to the children of men, in punishing the ungodly, and protecting and delivering thy faithful servants, and this has been my support and encouragement. Here then we have the great remedy against that temptation which arises from the reproaches of the ungodly and unbelieving, namely, a remembrance of God’s judgments of old; “whether we understand thereby the judgments of his mouth, or those of his hand; his righteous decrees for the punishment of bad and reward of good men, or the many and wonderful instances of his executing those decrees, from the beginning of the world, recorded in the sacred history. These are sources of real comfort upon such occasions; because nothing can happen to us which hath not happened to God’s people of old; no case of which there is not a precedent in Scripture, where we may read the process of similar trials, their issue, and the final sentence of the Judge, who is still the same, and whose rule of procedure and determination is invariable.” — Horne.

EBC, "Psalms 119:51-53 describe the attitude of the lover of the Law in presence of the ungodly. He is as unmoved by shafts of ridicule as by the heavier artillery of slander and plots (Psalms 119:23). To be laughed out of one’s faith is even worse than to be terrified out of it. The lesson is not needless in a day when adherence and obedience to the Word are smiled at in so many quarters as indicating inferior intelligence. The psalmist held fast by it, and while laughter, with more than a trace of bitterness, rung about him, threw himself back on God’s ancient and enduring words, which made the scoffs sound very hollow and transient (Psalms 119:52). Righteous indignation, too, rises in a devout soul at sight of men’s departure from God’s law (Psalms 119:53). The word rendered "fiery anger" is found in Psalms 11:6 ("a wind of burning"), and is best taken as above, though some would render horror. The wrath was not unmingled with compassion (Psalms 119:136), and, whilst it is clearly an emotion belonging to the Old Testament rather than to the Christian type of devotion, it should be present, in softened form, in our feelings towards evil.

SIMEO�, "Verse 51-52DISCOURSE: 703

COMFORT U�DER PERSECUTIO�

Psalms 119:51-52. The proud have had me greatly in derision; yet have I not declined from thy Law. I remembered thy judgments of old, O Lord; and have comforted myself.

THERE is not, throughout the whole Scriptures, any woe so little feared, so little thought of, so little credited, as that which was denounced by our blessed Lord, “Woe unto you, when all men shall speak well of you [�ote: Luke 6:26.]!” But, in truth, there is no denunciation more certain to be executed than that: for there is nothing that can more infallibly prove us to be the enemies of God, than the approbation and love of an ungodly world. If it be asked, Whence this should be? I answer, that “the things which are highly esteemed amongst men are an abomination in the sight of God; and that the things which are pleasing to God are no less an abomination in the sight of men: and consequently, that, whichever of the two we serve, we must of necessity lose the favour of the other. This is what our blessed Lord has told us: “Ye cannot serve God and mammon;” ye cannot adhere to either without despising and renouncing the other [�ote: Matthew 6:24.]. And the truth of this has been exemplified in all the saints, from the time of Abel to the present moment. What David speaks respecting his own experience of it, will lead me to consider,

I. The trials he endured—

He was held greatly in derision by his ungodly subjects—

[If any one could have escaped contempt, we should have supposed that David would be the happy man. His rank in society, as the king of Israel; his extraordinary

prowess in arms; the services he had rendered to his country; and the marvellous sublimity of his piety, must, we should have thought, have rendered him an object of universal love and admiration. But, amongst his proud and envious subjects, this last quality neutralized, us it were, all his merits, and reduced him to an object of hatred and contempt. The highest people in his kingdom delighted to speak against him [�ote: ver. 23.]; whilst the lowest readily joined in their opprobrious treatment of him [�ote: Psalms 69:12.]. The fat bulls of Bashan on the one hand, and the dogs on the other, compassed him about [�ote: Psalms 22:12; Psalms 22:16.], and treated him with every species of indignity. Even his own wife, who should have been ready to stem the torrent of abuse that was cast upon him, herself joined in it with peculiar malignity [�ote: 2 Samuel 6:20.]; and the very best actions of his life were made the chief subjects of their profane raillery [�ote: 2 Samuel 6:16 and Psalms 69:10-12.]. And let not this be thought a light affliction. Truly it is painful to flesh and blood to bear such contemptuous treatment: so, at least, the Apostle represents it in the Epistle to the Hebrews [�ote: Hebrews 10:32-33.]; and so David himself found it to be: “Have mercy upon us, O Lord, have mercy upon us!” says he: “for we are exceedingly filled with contempt; our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud [�ote: Psalms 123:3-4.].”]

And can we hope to escape a similar trial?

[Look at the saints from the beginning, and find one that ever escaped it? How contemptuously did the scoffers of the antediluvian world ridicule the conduct of �oah, all the time that he was preparing the ark [�ote: 2 Peter 3:3-6.]! What an object of derision, too, was Isaac, on account of his confidence in God [�ote: Genesis 21:6. with Galatians 4:29.]! Behold Lot also in Sodom [�ote: 2 Peter 2:7-8.], and Elisha [�ote: 2 Kings 2:23.] and Jeremiah [�ote: Jeremiah 20:7.] in Israel: or rather, look at our blessed Lord himself, and all his holy Apostles; what was there too contemptuous for the ungodly to say either of him [�ote: Matthew 27:39-44.] or them [�ote: 1 Corinthians 4:13.]? — — — How, then, can any one hope to escape in the present day? Is “the carnal mind less at enmity with God” now, than in former ages? That the laws of the land protect the godly to a certain degree, is true; but from the shafts of calumny and contempt, no laws, whether divine or human, can protect us: and this species of persecution, at least, shall every one experience, who will come out from the world, and boldly declare himself to be on the side of Christ [�ote: John 15:19.]. “If they called the Master of the house Beelzebub, much more will they those of his household [�ote: Matthew 10:25.].”]

For our direction, then, let us contemplate,

II. The graces he exercised—

Whilst he bore his trials with patience, he suffered none of them to divert him from the path of duty—

[David’s mind was too firmly fixed on God to be moved by the scoffs and raillery of a profane world. What he did, he did from principle. He regarded God’s Law as a

rule from which no trial whatever should induce him to depart. �ot only would he not turn back from the path of duty; he would not turn aside from it, no, not for a moment. The more contemptuously he was treated by men, the more diligently he sought communion with his God, in the study of his blessed word [�ote: ver. 23, 24.], and in the exercise of fervent prayer [�ote: Psalms 69:13.]. Hence, when he and his people were treated with the utmost possible scorn and derision, he could appeal to God in the following triumphant language: “All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant: our heart is not turned back; neither have our steps declined from thy ways [�ote: Psalms 44:13-18. with 69:20.].”]

And such, also, is the firmness which we should manifest—

[It should be with us “a small matter to be judged of man’s judgment [�ote: 1 Corinthians 4:3.].” We should have but one object, and that is, to approve ourselves to God; and, having “the testimony of our consciences that we have pleased him,” we should not lay to heart the displeasure of others, however contemptuously or virulently it may be displayed. Onward we should go in our destined path, not turning either to the right hand or to the left. If the whole world should deride us, we should not be induced either to do any thing which will offend our God, or to forbear any thing which will honour him. That they “hate our light,” and are offended at it, is no reason at all why we should “put it under a bushel:” whoever they may be, whether friends or foes, our reply to them should be, “I will yet be more vile than thus [�ote: 2 Samuel 6:22.].”]

�or will this be very difficult, when once we have tasted of,

III. The consolations he enjoyed—

In the recollection of “God’s judgments of old, he comforted himself”—

[The term “judgments” has in the Scriptures a great variety of meanings. In the psalm before us it seems to import the declarations and decisions of Jehovah. �ow God, in his word, has abundantly declared that such treatment is to be expected, and that it is, to those who suffer it, a token for good: “The just upright man is laughed to scorn. He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease [�ote: Job 12:4-5.].” A lamp burning bright in a dark place is an object of high regard; but when it is so burnt down that the flame is quivering on the wick, and almost extinct, it is regarded rather as an object of disgust. And such is the light in which even the best of worldly men are viewed, when once God is pleased to convert them to himself: they are no longer welcomed as friends to exhilarate and enliven their companions, but are lothed rather, as the bane of social happiness. In God’s estimation, however, they are proportionably exalted; and are taught to consider “the reproach of Christ as greater riches than all the treasures of Egypt [�ote: Hebrews 11:26.].” In the view of these things, the Psalmist “comforted himself;” saying, “Let thy tender mercies come unto me, that I may live: for thy Law is my delight. Let the proud be ashamed; for they dealt

perversely with me without a cause: but I will meditate in thy precepts [�ote: ver. 77, 78.].”]

The same sources of comfort are ever open unto us also—

[Our blessed Lord speaks of this treatment as the certain portion of all his people: “Ye shall be hated of all men, for my name’s sake [�ote: Matthew 10:22.].” And does he represent this as a matter for grief and sorrow? Far from it: he tells us rather to “rejoice and leap for joy, because great will be our reward in heaven [�ote: Matthew 5:10-12.].” Besides, in these afflictions we are made “partakers of Christ’s sufferings;” and by means of them “the Spirit of glory and of God is made more visibly and more abundantly to rest upon us:” and though, “on the part of our enemies, God is evil spoken of and dishonoured, on our part he is glorified [�ote: 1 Peter 4:13-14.].” and, to crown the whole, we are assured, that, “if we suffer thus with Christ, we shall also in due time be glorified together [�ote: Romans 8:17.].” And are not these declarations abundantly sufficient to comfort us, under all that we can be called to suffer for Christ’s sake? �o doubt they are: and, therefore, if we participate with David in his trials and his graces, we shall, both in this life and the next, be partakers also of his consolations.]

Learn, then, from this subject,

1. What expectations to form—

[You must not dream of honour from man; but be contented with the honour that cometh of God [�ote: John 5:44.] — — — You must expect to go through “honour and dishonour, through evil report as well as good report [�ote: 2 Corinthians 6:8.].”]

2. What conduct to pursue—

[Be not cast down when these trials come upon you; but submit to them, as sent of God for your good; and “rejoice that you are counted worthy to endure them for the Lord’s sake [�ote: Acts 5:41.]” — — —]

3. What recompence to look for—

[Be not anxious about the approbation of men, if only you may but approve yourselves to God. In a little time you will stand at his judgment-seat; and then you shall receive a testimony from him, and “your righteousness shall appear as the noon-day.” If “the Lord Jesus do but confess you before his Father and his holy angels,” it will be no grief to you that you have suffered for confessing him [�ote: Matthew 10:32.]. A crown of righteousness and glory will be an ample recompence for all the hatred and contempt that an ungodly world could pour upon you.]

BI, "The proud have had me greatly in derision; yet have I not declined from Thy law.

The contemptible and admirable in character

I. The contemptible. “The proud.”

1. Who are the despicably proud? Not the men who have formed a true estimate of their powers, and are nobly self-reliant, but the supercilious.

2. In the character of these men there are always two base elements.

(1) Servility. They cringe to their superiors; they are the flunkeys of society.

(2) Tyranny. Whilst they bow with a slavish spirit to those above them, they are contemptuous and despotic to those beneath.

II. The admirable. He is the true nobleman who will dare to pursue the right, regardless of the frowns or smiles of men. (Homilist.)

The Christian armed against ridicule

I. The persons who assail you. “The proud.” On the heart, which is so possessed, the Holy Spirit will not, cannot enter. Whether it be right to hearken go such a one rather than unto God, judge ye.

II. The means which they employ to draw you from the faith. “Derision.” Arguments against the truth of your religion you could have confuted; or, had you been defeated, would not have thought yourself disgraced;—but to have your judgment laughed at, the generosity of your spirit denied, your principles scorned, to be branded with the name of simple, coward, hypocrite,—alas! who is sufficient for these things?

III. The law from which they would drive you. If it be true that a revelation has been given by God to man, it is not for man to trifle in obedience. (G. Mathew, M. A.)

52 I remember, Lord, your ancient laws, and I find comfort in them.

BAR�ES, "I remembered - In my troubles.

Thy judgments of old - The word “judgments” here seems to refer to the divine dealings, whether expressed in the law of God, or in the actual administration of his government over the world. The words “of old” do not seem here to refer to the “eternity past,” as the phrase sometimes does now, but to the constancy and uniformity of the

principles of the divine administration. The psalmist remembered that the principles of that administration had been always the same; that the law of God was always the same; and that, therefore, he might confide in God. What God had done formerly he would do now; the favor which he had shown in times past he would continue to show now. In the trials of life, in the changes which occur, in the apparent wreck of things, in the fearful prospect of disaster and ruin at any time, it is well for us to think of the unchanging principles which mark the divine dealings. Under such an administration, all who put their trust in God must be safe.

And have comforted myself - I have found consolation in this. When all else seemed to fail, it was a comfort to reflect that an unchangeable God presided over the affairs of people. We could not put confidence in a God given to change.

CLARKE,"I remembered thy judgments of old - The word judgments is here taken for providential dealing; and indeed kind treatment; that which God showed to the Hebrews in bearing with and blessing them. And it was the recollection of these judgments that caused him to comfort himself.

GILL, "I remembered thy judgments of old, O Lord,.... Either the judgments of God executed on wicked men; as the bringing a flood on the world of the ungodly; the burning of Sodom and Gomorrah; the destruction of Pharaoh and his host in the Red sea; the cutting off of the Canaanites, and dispossessing them of their land: or the providential dispensations of God towards his own people; who sometimes chastises and corrects them, and brings them very low, and then raises them up again, as in the case of Job. These things the psalmist called to remembrance, and revolved them in his mind, which gave him pleasure and comfort:

and have comforted myself; with such thoughts as these, that that God, who had cast down the mighty from their seats, and had scattered the proud in the imaginations of their hearts, and destroyed them, could easily rebuke the proud that had him in derision; and he that had shown himself so good and gracious to his people, when brought low, could raise him out of his afflictions and distresses.

HE�RY, "When David was derided for his godliness he not only held fast his integrity, but, 1. He comforted himself. He not only bore reproach, but bore it cheerfully. It did not disturb his peace, nor break in upon the repose of his spirit in God. It was a comfort to him to think that it was for God's sake that he bore reproach, and that his worst enemies could find no occasion against him, save only in the matter of his God,Dan_6:5. Those that are derided for their adherence to God's law may comfort themselves with this, that the reproach of Christ will prove, in the end, greater riches to them than the treasures of Egypt. 2. That which he comforted himself with was the remembrance of God's judgments of old, the providences of God concerning his people formerly, both in mercy to them and in justice against their persecutors. God's judgments of old, in our own early days and in the days of our fathers, are to be remembered by us for our comfort and encouragement in the way of God, for he is still the same.

JAMISO� 52-56, "The pious take comfort, when harassed and distressed by

wickedness of men who forsake God’s law, in remembering that the great principles of God’s truth will still abide; and also God’s

judgments of old— that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.

CALVI�, "52.I called to mind thy judgments of old, O Jehovah! In this psalm, the judgments of God are generally taken for his statutes and decrees, that is, his righteousness. (417) In this place, in consequence of the qualifying phrase, of old, it is more probable that they refer to the examples by which God has made himself known as the righteous Judge of the world. Why does he say that the law of God has been from everlasting? This may to some extent be accounted for from the righteousness here mentioned not being of recent growth, but truly everlasting, because the written law is just an attestation of the law of nature, through means of which God recalls to our memory that which he has previously engraved on our hearts.

I am rather inclined to adopt another interpretation, That David remembered the judgments of God, by which he testified that he had established his law perpetually in the world, Such a settlement is very necessary for us; because, when God does not make bare his arm, his word frequently produces little impression. But when he takes vengeance upon the ungodly, he confirms what he had spoken; and this is the reason why in civil law penalties are called confirmations. The term accords better with God’s judgments, by which he establishes the authority of his law, as if a true demonstration accompanied his words. And seeing he declares that he called to mind the most ancient of God’s judgments, it becomes us to learn, that if his judgments are not displayed as frequently as we would desire, for the strengthening of our faith, this is owing to our ingratitude and apathy; for in no past age have there been wanting clear demonstrations for this very purpose; and thus it may with truth be affirmed, that God’s judgments have flowed in one continued manner from age to age, and that the reason why we have not perceived them is, our not deigning to open our eyes to behold them. If any one object, that it is contrary to the nature of his judgments to afford consolation to because they are calculated rather to strike us with terror, the answer is at handy — that the faithful are made to tremble for fear of God’s judgments, as far as is requisite for the mortification of their flesh. On the other hand, these supply them with a large source of consolation, from the fact of their learning from them, that God exercises his superintending providence over the human race. Farther, they learn, that after the wicked have reveled in licentiousness for a season, they shall at length be sisted before the judgment-seat of God; but that they themselves, after having patiently combated under such a Guardian of their welfare, can be in no doubt about their preservation.

SPURGEO�, "Ver. 52. I remembered thy judgments of old, O Lord; and have comforted myself. He had asked the Lord to remember, and here he remembers God and his judgments. When we see no present display of the divine power it is wise to fall back upon the records of former ages, since they are just as available as if the transactions were of yesterday, seeing the Lord is always the same. Our true

comfort must be found in what our God works on behalf of truth and right, and as the histories of the olden times are full of divine interpositions it is well to be thoroughly acquainted with them. Moreover, if we are advanced in years we have the providence of our early days to review, and these should by no means be forgotten or left out of our thoughts. The argument is good and solid: he who has shown himself strong on behalf of his believing people is the immutable God, and therefore we may expect deliverance at his hands. The grinning of the proud will not trouble us when we remember how the Lord dealt with their predecessors in by gone periods; he destroyed them at the deluge, he confounded them at Babel, he drowned them at the Red Sea, he drove them out of Canaan: he has in all ages bared his arm against the haughty, and broken them as potters' vessels. While in our own hearts we humbly drink of the mercy of God in quietude, we are not without comfort in seasons of turmoil and derision; for then we resort to God's justice, and remember how he scoffs at the scoffers: "He that sitteth in the heavens doth laugh, the Lord doth have them in derision."When he was greatly derided the Psalmist did not sit down in despair, but rallied his spirits He knew that comfort is needful for strength in service, and for the endurance of persecution, and therefore he comforted himself. In doing this he resorted not so much to the sweet as to the stern side of the Lord's dealings, and dwelt upon his judgments. If we can find sweetness in the divine justice, how much more shall we perceive it in divine love and grace. How thoroughly must that man be at peace with God who dan find comfort, not only in his promises, but in his judgments. Even the terrible things of God are cheering to believers. They know that nothing is more to the advantage of all God's creatures than to be ruled by a strong hand which will deal out justice. The righteous man, has no fear of the ruler's sword, which is only a terror to evil doers. When the godly man is unjustly treated he finds comfort in the fact that there is a Judge of all the earth who will avenge his own elect, and redress the ills of these disordered times.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 52. — I remember thy judgments of old. It is good to have a number of examples of God's dealings with his servants laid up in the storehouse of a sanctified memory, that thereby faith may be strengthened in the day of affliction; for so are we here taught. — David Dickson.Verse 52. — I remembered thy judgments. He remembered that at the beginning Adam, because of transgression of the divine command, was cast out from dwelling in Paradise; and that Cain, condemned by the authority of the divine sentence, paid the price of his parricidal crime; that Enoch, caught up to heaven because of his devotion, escaped the poison of earthly wickedness: that �oah, because of righteousness the victor of the deluge, became the survivor of the human race; that Abraham, because of faith, diffused the seed of his posterity through the whole earth; that Israel, because of the patient bearing of troubles, consecrated a believing people by the sign of his own name; that David himself, because of gentleness, having had regal honour conferred, was preferred to his elder brothers. — Ambrose.Ver. 52. — I remembered, etc. Jerome writes of that religious lady Paula, that she had got most of the Scriptures by heart. We are bid to have the "word dwell in" us: Colossians 3:16. The word is a jewel that adorns the hidden man; and shall we not

remember it? "Can a maid forget her ornaments?" (Jer 4:32). Such as have a disease they call lienteria, in which the meat comes up as fast as they eat it, and stays not in the stomach, are not nourished by it. If the word stays not in the memory, it cannot profit. Some can better remember a piece of news than a line of Scripture: their memories are like those ponds, where frogs live, but fish die. — Thomas Watson in "The Morning Exercises."Ver. 52. — I remembered thy judgments, and have comforted myself. A case of conscience may be propounded: how could David be comforted by God's judgments, for it seemeth a barbarous thing to delight in the destruction of any? it is said, "He that is glad at calamities shall not be unpunished" (Proverbs 17:5).1. It must be remembered that judgment implies both parts of God's righteous dispensation, the deliverance of the godly, and the punishment of the wicked. �ow, in the first sense there is no ground of scruple, for it is said, "Judgment shall return unto righteousness" (Psalms 94:15); the sufferings of good men shall be turned into the greatest advantages, as the context showeth that God will not cast off his people, but judgment shall return unto righteousness.2. Judgment, as it signifieth punishment of the wicked, may yet be a comfort, not as it imports the calamity of any, but either, —(a) When the wicked is punished, the snare and allurement to sin is taken away, which is the hope of impunity; for by theirpunishment men see that it is dangerous to sin against God: "When thy judgments are in the earth, the inhabitants of the world will learn righteousness" (Isaiah 26:9); the snare is removed from many a soul.(b) Their derision and mocking of godliness ceaseth, they do no longer vex and pierce the souls of the godly, saying, "Aha, aha" (Psalms 40:15); it is as a wound to their heart when they say, "Where is thy God?" (Psalms 42:10). Judgment slayeth this evil.(c) The impediments and hindrances of worshipping and serving God are taken away: when the nettles are rooted up, the corn hath the more room to grow.(c) Opportunity of molesting God's servants is taken away, and they are prevented from afflicting the church by their oppressions; and so way is made for the enlarging of Christ's kingdom.(d) Thereby also God's justice is manifested: When it goeth well with the righteous, the city rejoiceth: "and when the wicked perish, there is shouting" (Proverbs 11:10); "The righteous also shall see, and fear, and shall laugh at him: lo, this is the man that made not God his strength" (Psalms 52:6-7); rejoice over Babylon, "ye holy apostles and prophets, for God hath avenged you on her" (Revelation 18:20). When the word of God is fulfilled, surely then we may rejoice that his justice and truth are cleared.— Thomas Mardon.Ver. 52. — The word "mishphatim", "judgments, "is used in Scripture either for laws enacted, or judgments executed according to those laws. The one may be called the judgments of his mouth, as, "Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth"(Psalms 105:5), the other, the judgments of his hand. As both will bear the name of judgments, so both may be said to be "of old." His decrees and statutes which have an eternal equity in them, and were graven upon the heart of man in innocency,

may well be said to be of old: and because from the beginning of the world God hath been punishing the wicked, anti delivering the godly in due time, his judiciary dispensations may be said to be so also, The matter is not much, whether we interpret it of either his statutes or decrees, for they both contain matter of comfort, and we may see the ruin of the wicked in the word, if we see it not in providence. Yet I rather interpret it of those righteous acts recorded in Scripture, which God as a just judge hath executed in all ages, according to the promises and threaten this annexed to his laws. Only in that sense I must note to you, judgments imply his mercies in the deliverance of his righteous servants, as well as his punishments on the wicked: the seasonable interpositions of his relief for the one in their greatest distresses, as well as his just vengeance on the other notwithstanding their highest prosperities. — Thomas Manton.Ver. 52,55. — I remembered thy judgments, "thy name in the night." Thomas Fuller thus writes in his "David's Heartie Repentance": —"For sundry duties he did dayes deride. Making exchange of worke his recreation; For prayer he set the precious morne aside. The midday he bequeathed to meditation:Sweete sacred stories he reserved for night. To reade of Moses' meeknes, Sampson's might: These were his joy, these onely his delight."

BI, "I remembered Thy judgments of old, O Lord; and have comforted myself.

A blessed field lot memory

The Divine Word may be looked upon here—

I. As a field for memory.

1. A refreshing field. What flowers bloom, what fruit clusters, what salubrious air breathes here.

2. A large field. It goes back through eternity; it begins with the creation, it embraces the human race, it runs on through centuries into the interminable future.

3. An imperishable field.

II. As a source of comfort.

1. By the presentation of examples. Noah, Abraham, Moses, Job, Daniel, Paul, etc.; and more,—Christ, the model of all virtue, enduring affliction, overwhelming and undeserved.

2. By the revelation of principles. It teaches that the afflictions of good men are not penal but disciplinary, not sent in anger, but in fatherly love (2Co_4:17). (Homilist.)

The Divinely memorable

I. The memorable in the Divine conduct to man. “Thy judgments.” Whatever the Almighty does is memorable, and ought to be remembered. But there are some things in His conduct to man most strikingly memorable.

1. Some things with man generally. The deluge, the confusion of tongues, the burning of Sodom and Gomorrah, the exodus of the Jews, the destruction of

Jerusalem, etc.

2. Some things with man individually. Every man is conscious of some memorable event in his life; especially,—if he is a Christian,—his conviction, conversion, etc.

II. The memorable in the Divine conduct remembered by man. “I remembered.” Sad to say, the memorable things in the Divine conduct to man are not generally remembered.

1. This is unnatural. How unnatural it is for a child to forget interpositions in the conduct of the loving father. But how much more unnatural go forget the wondrous works of God in His dealings with our race and with ourselves.

2. This is ungrateful. Ought we not to remember the self-sacrificing deeds of our benefactors? This indeed we generally do, we rear monuments to those whom we consider to be philanthropists. But how ungrateful to forget the wonderful mercies of God.

3. This is pernicious. Forgetfulness of God leads to moral deadness, gross carnality, black atheism.

III. The remembrance of the memorable in the Divine dispensation blest to man. “And have comforted myself.” The memory of what God in past times has done for His people is adapted to administer comfort under the trials of life.

1. He has always granted strength according to need (Isa_25:4).

2. He has always fulfilled His promises. (Holimist.)

53 Indignation grips me because of the wicked, who have forsaken your law.

BAR�ES, "Horror hath taken hold upon me - Has seized me; has overpowered and overwhelmed me. I shudder; I tremble; I am afraid; I am filled with distress. Luther,

“I am burnt up.” The Hebrew word - zal‛âphâh זלעפה - is from a verb meaning “to be hot;

to glow”; and the idea in the word is that of violent heat; then, a glow or burning, as of a wind - the “simoom” of the desert. See Psa_11:6, where the word is translated “horrible tempest,” in the margin, “burning.” The word occurs only in that passage, in the one before us, and in Lam_5:10, where it is rendered “terrible (famine),” in the margin, “terrors,” or “storms.” The state referred to here is that of one who sees the storm of burning wind and sand approaching; who expects every moment to be overcome and

buried; whose soul trembles with consternation.

Because of the wicked ... - Their conduct alarms me. Their danger appals me. Their condition overwhelms me. I see them rebelling against God. I see them exposed to his wrath. I see the grave just before them, and the awful scenes of judgment near. I see them about to be cast off, and to sink to endless woe, and my soul is transfixed with horror. The contemplation overwhelms me with uncontrollable anguish. Can such things be? Can people be thus in danger? And can they be calm and composed, when so near such awful horrors? No man can look on the world of despair without horror; no one can truly realize that his fellow-men are exposed to the horrors of that abode without having his soul filled with anguish. Strange that all people do not feel thus - that impenitent people can walk along on the verge of the grave and of hell “without” horror - that pious people, good people, praying people, can look upon their friends in that condition without having their souls filled with unutterable anguish. Compare Psa_119:136; Rom_9:1-4; Luk_19:41.

CLARKE,"Horror hath taken hold upon me - The word זלעפה zilaphah, which

we render horror, is thought to signify the pestilential burning wind called by the Arabs simoom. Here it strongly marks the idea that the psalmist had of the destructive nature of sin; it is pestilential; it is corrupting, mortal.

GILL, "Horror hath taken hold upon me,.... Trembling, sorrow, and distress, to a great degree, like a storm, or a blustering, scorching, burning wind, as the word (h)signifies, which is very terrible;

because of the wicked that forsake thy law: not only transgress the law of the Lord, as every man does, more or less; but wilfully and obstinately despise it, and cast it behind their backs, and live in a continued course of disobedience to it; or who apostatize from the doctrine of the word of God; wilfully deny the truth, after they have had a speculative knowledge of it, whose punishment is very grievous, Heb_10:26; and now partly on account of the daring impiety of wicked men, who stretch out their hands against God, and strengthen themselves against the Almighty, and run upon him, even on the thick bosses of his bucklers; because of the shocking nature of their sins, the sad examples thereby set to others, the detriment they are of to themselves, and dishonour they bring to God; and partly because of the dreadful punishment that shall be inflicted on them here, and especially hereafter, when a horrible tempest of wrath will come upon them. Hence such trembling seized the psalmist; and often so it is, that good men tremble more for the wicked than they do for themselves; see Psa_119:120.

HE�RY, "Here is, 1. The character of wicked people; he means those that are openly and grossly wicked: They forsake thy law. Every sin is a transgression of the law, but a course and way of wilful and avowed sin is downright forsaking it and throwing it off. 2. The impression which the wickedness of the wicked made upon David; it frightened him, it put him into an amazement. He trembled to think of the dishonour thereby done to God, the gratification thereby given to Satan, and the mischiefs thereby done to the souls of men. He dreaded the consequences of it both to the sinners themselves (and cried out, O gather not my soul with sinners! let my enemy be as the wicked) and to the interests

of God's kingdom among men, which he was afraid would be thereby sunk and ruined. He does not say, “Horror has taken hold on me because of their cruel designs against me,” but “because of the contempt they put on God and his law.” Sin is a monstrous horrible thing in the eyes of all that are sanctified, Jer_5:30; Jer_23:14; Hos_6:10; Jer_2:12.

CALVI�, "53.Terror seized me (418) This verse may be understood in two senses; either that the prophet was grievously afflicted when he saw God’s law violated by the wicked, or that he was horror-struck at the thought of their perdition. Some would render it ardor, which does not so properly agree with the nature of the passage; I therefore abide by the termfear, by which I think his ardent zeal is pointed out, in that he was not only deeply grieved at the transgressions of the law, but held in the utmost detestation the impious boldness of those who lightly esteemed the law of God. At the same time, it is worthy of notice, that it is no new ground of offense to the faithful, if numbers throw off God’s yoke, and set up the standard of rebellion against him. This, I repeat, must be attended to, because many derive flimsy and frivolous pretexts for it, from the degeneracy of the age, as if they must needs howl while they live among wolves. In the days of David, we see there were many who apostatized from the faith, and yet, so far was he from being discouraged or dismayed by these things, that the fear of God rather kindled a holy indignation in his bosom. What is to be done, then, when surrounded by bad examples, but that we should vie with each other in holding them up to detestation? And here a contrast, if not directly stated, is implied, between the flattering unction which we apply to ourselves, believing that all is lawful which is common, and the horror with which the prophet tells us he was seized. If the wicked, haughtily and without restraint, set themselves in opposition to God, in consequence of our not being alive to his judgments, we convert that into an occasion of perverse confidence and insensibility. On the contrary, the prophet asserts that he was seized with horror, because, though he considered the long-suffering of God, on the one hand, yet, on the other, he was fully persuaded that he must, sooner or later, call for condign punishment.

SPURGEO�, "Ver. 53. Horror hath taken hold upon me because of the wicked that forsake thy law. He was horrified at their action, at the pride which led them to it, and at the punishment which would be sure to fall upon them for it. When he thought upon the ancient judgments of God he was filled with terror at the fate of the godless; as well he might be. Their laughter had not distressed him, but he was distressed by a foresight of their overthrow. Truths which were amusement to them caused amazement to him. He saw them utterly turning away from the law of God, and leaving it as a path forsaken and over grown from want of traffic, and this forsaking of the law filled him with the most painful emotions: he was astonished at their wickedness, stunned by their presumption, alarmed by the expectation of their sudden overthrow, amazed by the terror of their certain doom.See Psalms 119:106; Psalms 119:158, and note the tenderness which combined with all this. Those who are the firmest believers in the eternal punishment of the wicked

are the most grieved at their doom. It is no proof of tenderness to shut one's eyes to the awful doom of the ungodly. Compassion is far better shown in trying to save sinners than in trying to make things pleasant all round. Oh that we were all more distressed as we think of the portion of the ungodly in the lake of fire! The popular plan is to shut your eyes and forget all about it, or pretend to doubt it; but this is not the way of the faithful servant of God.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 53. — Horror hath taken hold upon me because of the wicked. I have had clear views of eternity; have seen the blessedness of the godly, in some measure; and have longed to share their happy state; as well as been comfortably satisfied that through grace I shall do so; but, oh, what anguish is raised in my mind, to think of an eternity for those who are without Christ, for those who are mistaken, and who bring their false hopes to the grave with them! The sight was so dreadful I could by no means bear it: my thoughts recoiled, and I said, (under a more affecting sense than ever before,)"Who can dwell with everlasting burnings?" — David Brainerd, 1718-1747.Ver. 53. — Horror hath taken hold upon me, etc. Oh who can express what the state of a soul in such circumstances is! All that we can possibly say about it gives but a very feeble, faint representation of it; it is inexpressible and inconceivable; for who knows the power of God's anger?How dreadful is the state of those that are daily and hourly in danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh that you would consider it, whether you be young or old! There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be are now at ease, and hear all these things without much disturbance, are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of misery, what an awful thing would it be to think of! If we knew who was, what an awful sight would it be to see such a person! How might the rest of the congregation lift up a lamentable and bitter cry over But, alas! instead of one, how many is it likely will remember this discourse in hell! — Jonathan Edwards, in a Sermon entitled, "Sinners in the Handsof an angry God."Ver. 53. — Horror. hpelz, zilaphah, properly signifies the pestilential burning wind called by the Arabs simoon (see Psalms 11:6); and is here used in a figurative sense for the most horrid mental distress; and strongly marks the idea the Psalmist had of the corrupting, pestilential, and destructive nature of sin. — �ote in Bagster's Comprehensive Bible.Ver. 53. — Horror. The word for "horror" signifieth also a tempest or storm. Translations vary; some read it, as Junius, "a storm overtaking one"; Ainsworth, "a burning horror hath seized me, "and expounds it a storm of terror and dismay. The Septuagint, aynmia katece me, "faintness and dejection of mind hath possessed me"; our own translation, "I am horribly afraid"; all translations, as well as the

original word, imply a great trouble of mind, and a vehement commotion; like a storm, it was matter of disquiet and trembling to David. — Thomas Manton.Ver. 53. — Because of the wicked that forsake thy law. David grieved, not because he was himself attacked; but because the law of God was forsaken; and he bewailed the condemnation of those who so did, because they are lost to God. Just as a good father in the madness of his son, when he is ill used by him, mourns not his own but the misery of the diseased; and he grieves at the contumely, not because it is cast on himself, but because the diseased person knows not what he does in his madness: so a good man, when he sees a sinner neither reverence nor honour the grey hairs of a parent, that to his face he can insult him, that he does not know in the madness of sinning what unbecoming and shameful things he does, grieves for him as one on the point of death, laments him as one despaired of by the physicians. As a good physician in the first place advises, then, even if he receive hard words, though he be beaten, nevertheless as the man is ill he bears with him; and if he be cursed he does not leave; and any medicine that may be applied he does not refuse; nor does he go away as from a stubborn fellow, but strives with all diligence to heal him as one that has deserved well from him, exercising not only the skill of science but also benignity of disposition. Even so, a righteous man, when he is treated with contempt, does not turn away, but when he is calumniated he regards it as madness, not as depravity; and desires rather to apply his own remedy to the wound, and sympathises, and grieves not for himself but for him who labours under an incurable disease. — Ambrose.Ver. 53. — The wicked that forsake thy law; not only transgress the law of the Lord, as every man does, more or less; but wilfully and obstinately despise it, and cast it behind their backs, and live in a continued course of disobedience to it; or who apostatize from the doctrine of the word of God; wilfully deny the truth, after they have had a speculation knowledge of it, whose punishment is very grievous (Hebrews 10:26-29); and now partly because of the daring impiety of wicked men, who stretch out their hands against God, and strengthen themselves against the Almighty, and run upon him, even on the thick bosses of his bucklers: because of the shocking nature of their sin, the sad examples thereby set to others, the detriment they are to themselves, and the dishonour they bring to God I and partly because of the dreadful punishment that shall be inflicted on them here, and especially hereafter, when a horrible tempest of wrath will come upon them. Hence such trembling seized the Psalmist: and often so it is, that good men tremble more for the wicked than they do for themselves: see Psalms 119:120. — John Gill.Ver. 54. — Thy statutes have been my songs. The Psalmist rejoiced, doubtless, as the good do now,1. In law itself; law, as a rule of order; law, as a guide of conduct; law, as a security for safety.2. In such a law as that of God: — so pure, so holy, so fitted to promote the happiness of man.3. In the stability of that law, as constituting his own personal security, the ground of his hope.4. In law in its influence on the universe, preserving order and securing harmony, — Albert Barnes.

BE�SO�, "Psalms 119:53. Horror hath taken hold upon me — A mixed passion, made up of abhorrence of their sins, and dread and sorrow at the consideration of the judgments of God coming upon them; because of the wicked, &c. — For the dishonour which they bring to God, the scandal and mischief to others, and their own certain ruin.

BI, "Horror hath taken hold upon me because of the wicked that forsake Thy law.

The most horrible

Of all the horrible things in the universe wickedness is the most horrible.

I. It is most revolting to our sense of the beautiful. The aesthetical element exists in a greater or less degree in all moral minds. And the Creator has provided for it by flooding, the universe with beauty. The hideous and the ugly shock it with inexpressible pain, but what is so incongruous, so horrible as to see puny creatures rising in rebellion against the mighty Creator?

II. It is most revolting to our sense of the reasonable. What is more reasonable than for the greatest Being to be reverenced the most, the kindest Being to be thanked the most, the best Being to be adored the most? Yet wickedness is in antagonism to all this, it is an outrage on all the principles of moral propriety.

III. It is most revolting to our sense of the benevolent. In all moral minds there is implanted by the benevolent Creator a desire for the well-being of self and others. But wickedness strikes right against it, it breathes misery to all. (Homilist.)

The folly of forsaking the Divine law

“The wicked that forsake Thy law.” Men are like four-year-old children, that, going down to the sea-shore, and finding there a boat with its various appliances, think they will try their hand at navigation. It has been the custom of their elders to have, as a means of navigating boats, sails and oars and a tiller, with a rudder attached; but these children say, “Let us not be bound to our fathers’ notions.” And so with might and main they heave the mast and sails overboard, cast away the oars, and, unfastening the boat, they climb into it. And then, laughing and saying, “Now for S voyage of the newest fashion,” they push off, and when once the boat is set free the tide takes her, and as there is nothing to steer her she goes whirling round and round, or drifting in this direction or that, at the mercy of the waves. And when they are far from the land, and night is coming on, and the sea begins to get turbulent, then, without sails, without oars, without rudder, and without the capacity to manage the boat, with their little palms they try, over the side, to paddle her back. But what can these children do towards paddling that masterly boat with the wind and tide against them, and with no power but that of their little palms? And yet they are mighty to manage that boat, compared to men who unharness faith and throw off its spars, its oars, its ordinary means of navigation, and say, “Now, having got rid of these superstitions, we will paddle our new views and systems in our own way.” (H. W. Beecher.)

54 Your decrees are the theme of my song wherever I lodge.

BAR�ES, "Thy statutes - Thy law; thy commandments.

Have been my songs - Have been to me a source of joy; have been my happiness, my consolation, my delight. I have found pleasure in meditating on them; I have had peace and joy in them in the day of loneliness and trouble. The psalmist rejoiced, doubtless, as the good now do,

(a) in law itself; law, as a rule of order; law, as a guide of conduct; law, as a security for safety;

(b) in such a law as that of God - so pure, so holy, so suited to promote “the happiness of man;

(c) in the stability of that law, as constituting his own personal security, the ground of his hope;

(d) in law in its influence on the universe, preserving order, and securing harmony.

In the house of my pilgrimage - In my life considered as a journey to another world; in my pilgrimage through the desert of this world; amidst rocks, and sands, and desolation; among tribes of savage men, wanderers, robbers, freebooters; with no home, no place of shelter; exposed to cold, and rain, and sleet, and ice, and snow, as pilgrims are - for to all these is the “pilgrim” - the way-farer - exposed, and all these represent the condition of one passing through this world to a better (compare Heb_11:13). Here, says the psalmist, I sang. I found joy in these scenes by thinking on the pure law - the pure and holy truth of God. I comforted myself with the feeling that there “is” law; that there is just government; that there is a God; that I am under the protection of law; that I am not alone, but that there is one who guides me by his truth. Compare the notes at Job_35:10. See Act_16:25; Psa_34:1.

CLARKE,"Thy statutes have been my songs - During our captivity all our consolation was derived from singing thy praises, and chanting among our fellow-captives portions of thy law, and the precepts it contains.

GILL, "Thy statutes have been my songs in the house of my pilgrimage.Meaning either his unsettled state, fleeing from place to place before Saul; or, literally, his house of cedar, his court and palace, which he considered no other than as an inn he had put into upon his travels homeward; or rather the earthly house of his tabernacle, in

which, as long as he continued, he was but a pilgrim and stranger; or, best of all, the whole course of his life; which Jacob calls the days of the years of his pilgrimage, Gen_47:9; so Hipparchus the Pythagorean (i) calls this life a sort of a pilgrimage; and Plato also. This world is not the saints house and home; this is not their rest and residence; they confess themselves pilgrims and strangers here; and that they belong to another city, and a better country, an heavenly one, which they are seeking and travelling to, Heb_11:13. And as travellers sing songs to themselves as they pass on, which makes the way the more easy and pleasant to them, so the psalmist had his songs which he sung in his pilgrimage state; and these were the statutes, or word of the Lord, and the things in it, which were as delightful to him as the songs of travellers to them. Or the songs he made and sung were composed out of the word of God; and which may serve to recommend the psalms, hymns, and spiritual songs, made by him, the sweet psalmist of Israel, to the Gospel churches, to be sung by them, Eph_5:19.

HE�RY, "Here is, 1. David's state and condition; he was in the house of his pilgrimage, which may be understood either as his peculiar trouble (he was often tossed and hurried, and forced to fly) or as his lot in common with all. This world is the house of our pilgrimage, the house in which we are pilgrims; it is our tabernacle; it is our inn. We must confess ourselves strangers and pilgrims upon earth, who are not at home here, nor must be here long. Even David's palace is but the house of his pilgrimage. 2. His comfort in this state: “Thy statutes have been my songs, with which I here entertain myself,” as travellers are wont to divert the thoughts of their weariness, and take off something of the tediousness of their journey, by singing a pleasant song now and then. David was the sweet singer of Israel, and here we are told whence he fetched his songs; they were all borrowed from the word of God. God's statutes were as familiar to him as the songs which a man is accustomed to sing; and he conversed with them in his pilgrimage-solitudes. They were as pleasant to him as songs, and put gladness into his heart more than those have that chant to the sound of the viol, Amo_6:5. Is any afflictedthen? Let him sing over God's statutes, and try if he cannot so sing away sorrow, Psa_138:5.

JAMISO�, "songs— As the exile sings songs of his home (Psa_137:3), so the child of God, “a stranger on earth,” sings the songs of heaven, his true home (Psa_39:12). In ancient times, laws were put in verse, to imprint them the more on the memory of the people. So God’s laws are the believer’s songs.

house of my pilgrimage— present life (Gen_17:8; Gen_47:9; Heb_11:13).

SBC, "The doctrine of the Psalmist, removing the poetry of the form, is this: that obligation to God is our privilege.

I. Consider how it would be with us if we existed under no terms of obligation. (1) There could be no such thing as criminal law for the defence of property, reputation, and life, because the moral distinctions on which criminal law is grounded would be all wanting. (2) What we call society, as far as there is any element of dignity or blessing in it, depends on these moral obligations. Without these it would be intercourse without friendship, truth, charity, or mercy. All that is warm, and trustful, and dear in society rests in the keeping of these moral bonds.

II. Consider, as regards the spiritual nature, how much there is depending on this great

privilege of obligation to God. (1) This claim of God’s authority, this bond of duty laid upon us, is virtually the throne of God erected in the soul. When violated, it will scorch the bosom with pangs of remorse that are the most fiery and implacable of all mental sufferings. But of this there is no need; all such pains are avoidable by due obedience. And then obligation to God becomes the spring instead of the most dignified, fullest, healthiest joys anywhere attainable. The self-approving consciousness, the consciousness of good—what can raise one to a loftier pitch of confidence and blessing? (2) Consider the truly fraternal relation between our obligations to God and what we call our liberty. Instead of restraining our liberty, they only show us, in fact, how to use our liberty, and how to air it, in great and heroic actions. (3) Obligation to God also imparts zest to life by giving to our actions a higher import, and, when they are right, a more consciously elevated spirit. The most serene, the most truly Godlike, enjoyment open to man, is that which he receives in the testimony that he pleases God and the moral self-approbation of his own mind. (4) It is also a great fact, as regards a due impression of obligation to God and of what is conferred in it, that it raises and tones the spiritual emotions of obedient souls into a key of sublimity which is the completeness of their joy. "For ye are complete in Him," says the Apostle, well knowing that it is not what we are in ourselves that makes our completeness, but that our measure of being is full only when we come unto God as an object and unite ourselves to the good and great emotions of God. Before Him all the deep and powerful emotions that lie in the vicinity of fear are waked into life; every chord of feeling is pitched to its highest key or capacity; and the soul quivers eternally in the sacred awe of God and His commandments, thrilled as by the sound of many waters or the roll of some anthem that stirs the framework of the worlds.

H. Bushnell, The New Life, p. 194.

Notice the striking combination here of one’s identity, one’s house, and one’s pilgrimage. The great Father’s children are not flesh and blood, but for a little while are "partakers of flesh and blood." The songs which are given to cheer us on our journey are not the songs of our flesh nor the songs of the world, but our songs in the flesh. They are the songs of our identity and our home, which accompany us in our pilgrimage through the world.

I. When we meet together as spirits on pilgrimage, song comes in because God comes in. We sing because we are not citizens of the world, but simply pilgrims passing through it. Love hath eternity, and eternity sings in our hearts because we are from eternity and on our way back.

II. Statutes are things that stand, things that have always stood, and will stand to eternity. These certainties of God are the sources whence comes the inspiration of all true songs. Find and enter the sphere where the eternal realities and eternal laws have their scope, and you are in the home of everlasting song. We must strongly rebuke the idea which would ascribe the songs of the soul to enthusiasm or mere impulse. It is law that sings. There is a shallow mirth of the flesh, as there is a momentary blaze from a sky-rocket; but the stars, which shine for ever and ever, are set in the eternal order of musical law.

III. If you would be lifted above the dull level and routine of mortal life, if you would silence your self-reproach and annihilate the canker of discontent, ask the statutes of God to sing your soul into order. Jesus embodies them, and by leading them into you, by

establishing them in the centre of your soul, will lead you in the "way everlasting." The sweetest, the loftiest, and most soul-thrilling music of the world is an inspiration from the ascended Man. He is pulsing the harmony of His own nature through the race.

IV. If the eternal statutes sing within us in this strange land, with what songs may we expect to be greeted as we approach the gates of our true home! The way, in Christ, leads thither, and can end nowhere else. "Where I am, there ye shall be also."

V. Notice the inseverability of God and man, suggested by the "Thy" and the "my" of the text. "Thy statutes are my songs."

J. Pulsford, Our Deathless Hope, p. 254.

CALVI�, "54.Thy statutes have been my songs. (419) He repeats in different words what he had formerly mentioned, that the law of God was his sole or special delight during all his life. Singing is an indication of joy. The saints are pilgrims in this world, and must be regarded as God’s children and heirs of heaven, from the fact that they are sojourners on earth. By the house of their pilgrimage, then, may be understood their journey through life. One circumstance merits particular notice, that David, during his exile from his native country, ceased not to draw consolation, amid all his hardships, from the law of God, or rather a joy which rose above all the sadness which his banishment occasioned to him. It was a noble specimen of rare virtue, that when he was denied a sight of the temple, could not draw near to the sacrifices, and was deprived of the ordinances of religion, he yet never departed from his God. The phrase, the house of his pilgrimage, is employed, therefore, to enhance the conduct of David, who, when banished from his country, still retained the law of God deeply engraved on his heart, and who, amid the severity of that exile, which was calculated to deject his spirits, cheered himself by meditating upon the law of God.

SPURGEO�, "Ver. 54. Thy statutes have been my songs in the house of my pilgrimage. Like others of God's servants, David knew that he was not at home in this world, but a pilgrim through it, seeking a better country. He did not, however, sigh over this fact, but he sang about it. He tells us nothing about his pilgrim sighs, but speaks of his pilgrim songs. Even the palace in which he dwelt was but "the house of his pilgrimage, "the inn at which he rested, the station at which he halted for a little while. Men are wont to sing when they come to their inn, and so did this godly sojourner; he sang the songs of Zion, the statutes of the great King. The commands of God were as well known to him as the ballads of his country, and they were pleasant to his taste and musical to his ear. Happy is the heart which finds its joy in the commands of God, and makes obedience its recreation. When religion is set to music it goes well. When we sing in the ways of the Lord it shows that our hearts are in them. Ours are pilgrim psalms, songs of degrees; but they are such as we may sing throughout eternity; for the statutes of the Lord are the psalmody of heaven itself.Saints find horror in sin, and harmony in holiness. The wicked shun the law, and the righteous sing of it. In past days we have sung the Lord's statutes, and in this fact we may find comfort in present affliction. Since our songs are so very different

from those of the proud, we may expect to join a very different choir at the last, and sing in a place far removed from their abode.�ote how in the sixth verses of their respective octaves we often find resolves to bless God, or records of testimony. In Psalms 119:46 it is, "I will speak, "and in Psalms 119:2, "I will give thanks, " while here he speaks of songs.Ver. 54. — Thy statutes have been my songs. In the early ages it was customary to versify the laws, that the people might learn them by heart, and sing them. — Williams.Ver. 54. — Thy statutes have been my songs. God's statutes are here his "songs, "which give him spiritual refreshing, sweeten the hardships of the pilgrimage: and measure and hasten his steps. — Franz Delitzsch.Ver. 54. — Songs. Travellers sing to deceive the tediousness of the way; so did David; and hereby he solaced himself under that horror which he speaks of in verse Psalms 119:53. Great is the comfort that cometh in by singing of Psalms with grace in our hearts. — John Trapp.Ver. 54. — "Songs.""Such songs have power to quietThe restless pulse of care,And come like the benedictionThat follows after prayer.""And the night shall be filled with music,And the cares that infest the dayShall fold their tents like the Arabs,And as silently steal away." — Henry Wadsworth Longfellow (1807-1882).Ver. 54. — Songs in the house of my pilgrimage. Wherefore is everything like warmth in religion branded with the name of enthusiasm? Warmth is expected in the poet, in the musician, in the scholar, in the lover and even in the tradesman it is allowed, if not commended— why then is it condemned in the concerns of the soul— a subject which, infinitely above all others, demands and deserves all the energy of the mind? Would a prisoner exult at the proclamation of deliverance, and is the redeemed sinner to walk forth from his bondage, unmoved, unaffected, without gratitude or joy? �o, "Ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." Shall the condemned criminal feel I know not what emotions, when instead of the execution of the sentence he receives a pardon? and is the absolved transgressor to be senseless and silent? �o. "Being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: and not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."Other travellers are accustomed to relieve the tediousness of their journey with a song. The Israelites, when they repaired from the extremities of the country three times a year to Jerusalem to worship, had songs appointed for the purpose, and travelled singing as they went. And of the righteous it is said, "They shall sing in the ways of the Lord. The redeemed of the Lord shall return, and come to Zion with songs; and everlasting joy shall be upon their heads." — William Jay.

Ver. 54. — Songs in the house of my pilgrimage. See how the Lord in his wise dispensation attempers himself to our infirmities. Our life is subject to many changes, and God by his word hath provided for us also many instructions and remedies. Every cross hath its own remedy, and every state of life its own instruction. Sometimes our grief is so great that we cannot sing; then let us pray: sometimes our deliverance so joyful that we must break out in thanksgiving; then let us sing. "If any man among you be afflicted, let him pray; if he be merry, let him sing." Prayers for every cross, and psalms for every deliverance, hath God by his own Spirit penned for us; so that now we are more than inexcusable if we fail in this duty. — William Cowper.Ver. 54. — In the house of my pilgrimage. According to the original, "the house of my pilgrimages"; that is, whatever places I have wandered to during Saul's persecution of me. — Samuel Burder.Ver. 54. — In the house of my pilgrimage. �atablus expounds this of his banishment amongst the Philistines; that when he was put from his native country and kindred, and all other comforts failed him, the word of the Lord furnished matter of joy to him. And indeed, the banishment of God's servants may cast them far from their.kindred and acquaintance; but it chaseth them nearer to the Lord, and the Lord nearer to them. Proof of this in Jacob, when he was banished, and lay without, all night in the fields, he found a more familiar presence of God than he did when he slept in the tent with father and mother.But we may rather, with Basil, refer it to the whole time of David's mortal life: "oranera vitam suam peregrinationera vocare arbitror". So Jacob acknowledgeth to Pharaoh, that his life was a pilgrimage; and Abraham and Isaac dwelt in the world as strangers.S. Peter therefore teacheth us as pilgrims to abstain from the lusts of the flesh; and S. Paul, to use this world as if we used it not; for the fashion thereof goeth away. Many ways are we taught this lesson; but slow are we to learn it. Alas, what folly is this, that a man should desire to dwell in the earth, when God calleth him to be a citizen of heaven! Yet great is the comfort we have of this, that the houses wherein we lodge upon earth are but houses of our pilgrimage. The faithful Israelites endured their bondage in Egypt the more patiently, because they knew they were to be delivered from it. If the houses of our servitude were eternal mansions, how lamentable were our condition! But God be thanked, they are but way faring cottages, and houses of our pilgrimage. Such a house was the womb of our mother: if we had been enclosed there for ever, what burden had it been to her, what bondage to ourselves! Such a house will be the grave; of the which we must all say with Job, "The grave shall be my house, and I shall make my bed in the dark." If we were there to abide for ever, how comfortless were our estate. But, God be praised, our mansion house is above; and the houses we exchange here on earth are but the houses of our pilgrimage; and happy is he who can so live in the world as esteeming himself in his own house, in his own bed, yea, in his own body, to be but a stranger, in respect of his absence from the Lord. — William Cowper.Ver. 54. — My pilgrimage. If men have been termed pilgrims, and life a journey, then we may add that the Christian pilgrimage far surpasses all others in the following important particulars: — in the goodness of the road, in the beauty of the prospects, in the excellence of the company, and in the vast superiority of the

accommodation provided for the Christian traveller when he has finished his course. — H.G. Salter, in "The Book of Illustrations", 1840.

BE�SO�, "Verses 54-56Psalms 119:54-56. Thy statutes have been my songs — The matter of my songs, my delight and recreation; in the house of my pilgrimage — In this present world, wherein I am a pilgrim, as all my fathers were. I have remembered thy name — Thy holy nature and attributes; thy blessed word and thy wonderful works; in the night — When darkness causeth fear to others, I took pleasure in remembering thee; and when others gave themselves up to sleeps my thoughts and affections were working toward thee; and have kept thy law — This was the fruit of my serious remembrance of thee. This I had — This comfortable and profitable remembrance of thy name and statutes; because I kept thy precepts — Which if I had wilfully and wickedly broken, the remembrance of these would have been a cause of grief and terror to me, as now it is a source of peace and comfort.

ELLICOTT, "Verse 54(54) Songs.—Or, Thy statutes were my music in the house of my sojournings. Possibly with reference to the exile (comp. Psalms 137:4), but with comparison with Psalms 119:9 (see �ote), more probably the reference is to the transitoriness of human life. In connection with the next verse comp. Job 35:10.

EBC, "In Psalms 119:54 the psalmist turns from gainsayers. He strikes again the note of Psalms 119:19, calling earth his place of transitory abode, or, as we might say, his inn. The brevity of life would be crushing, if God had not spoken to us. Since He has, the pilgrims can march "with songs and everlasting joy upon their heads," and all about their moving camp the sound of song may echo. To its lovers, God’s law is not "harsh and crabbed but musical as is Apollo’s lute." This psalm is one of the poet’s songs. Even those of us who are not singers can and should meditate on God’s law, till its melodious beauty is disclosed and its commandments, that sometimes sound stern, set themselves to rhythm and harmony. As God’s words took bitterness out of the thought of mortality, so His name remembered in the night brought light into darkness, whether physical or other. We often lose our memory of God and our hold of His hand when in sorrow, and grief sometimes thinks that it has a dispensation from obedience. So we shall be the better for remembering the psalmist’s experience, and should, like him, cling to the �ame in the dark, and then we shall have light enough to "observe Thy law." Psalms 119:56 looks back on the mingled life of good and evil, of which some of the sorrows have just been touched, and speaks deep contentment with its portion. Whatever else is withheld or withdrawn, that lot is blessed which has been helped by God to keep His precepts, and they are happy and wise who deliberately prefer that good to all beside.

BI, "Thy statutes have been my songs in the house of my pilgrimage.

Obligation a privilege

When the Eastern traveller takes shelter from the scorching heat of noon, or halts for the night in some inn or caravansary, which is for the time the house of his pilgrimage, he

takes the sackbut, or the lyre, and soothes his rest with a song—a song, it may be, of war, romance, or love. But the poet of Israel finds his theme in the statutes of Jehovah. Multitudes of men feel Divine law, Divine obligation, responsibility in any form, authority under any conditions, to be a real annoyance to life. They want their own will and way. The psalmist’s doctrine is that obligation to God is our privilege. Every man, even the most licentious and reckless, is a pilgrim. But the pilgrimage of the text is made by no sense of restriction. Here is perfect harmony between obligation to God and all the sources of pleasure and happiness God has provided, so that there is no real collision between the statutes over us and the conditions around us. It is a false impression that the very enforcements of penalty and terror added to God’s law, to compel an acceptance of it, or obedience to it, are a kind of concession that it is not a privilege, but a restriction or severity rather, which cannot otherwise be carried. But terrors are only restrictions to the lawless and disobedient, never to the good. A right-minded people will value their laws, and cherish them as the safeguard even of their liberty. Just so the righteous man will have God’s statutes for his songs in all the course of his pilgrimage. How would it be with us if we existed under no terms of obligation? The true alternative between obligation and no obligation supposes, on the negative side, that we are not even to have the sense of obligation, or of moral distinctions; for the sense of obligation is the same thing as being obliged, or put in responsibility. In such a case, our external condition must obviously be as different as possible from what it is now.

1. There could, of course, be no such thing as criminal law for the defence of property, reputation, and life; because the moral distinctions in which criminal law is grounded are all wanting. The defences of civil society must all be wanting where there is no recognized obligation to God. Having no moral and religious ideas, we cannot legislate.

2. What we call “society,” as far as there is any element of dignity or blessing in it, depends on these moral obligations. Without these it would be intercourse without friendship, truth, charity or mercy. Where there is no law, there is no sin or guilt; as little is there any virtue. There is nothing to praise or confide in. Enter now the spiritual nature itself, and see how much is there depending on this great privilege of obligation to God. This claim of God’s authority, this bond of duty laid upon us, is virtually the throne of God erected in the soul. It is sovereign, of course, unaccommodating, therefore, and may be felt as a sore annoyance. When violated, it will scorch the bosom ever with pangs of remorse, that are the most fiery and implacable of all mental sufferings. But of this there is no need; all such pains are avoidable by due obedience. And their obligation to God becomes the spring instead of the most dignified, fullest, healthiest joys anywhere attainable. Consider the truly paternal relation between our obligations to God, and what we call liberty. Instead of restraining our liberty, they only show us, in fact, how to use our liberty, and how to enjoy it, if I may so speak, in great and heroic actions. How insipid and foolish a thing were life, if there were nothing laid upon us to do l It is well that we are put upon doing what is not always agreeable to the flesh. When God lays upon us the duties of self-command, and self-sacrifice, when He calls us to act and suffer heroically, how could He more effectually dignify or ennoble our liberty? Obligation to God also imparts zest to life, by giving to our actions a higher import, and, when they are right, a more consciously elevated spirit. In this article of obligation to God you are set also in immediate relation to God Himself; and in a relation so high, everything in you and about you changes its import. God is in the world, training the creatures for Himself. It is also a great fact, as regards a due impression of obligation to God, and of what is conferred in it, that it raises and tones the spiritual emotions

of obedient souls into a key of sublimity which is the completeness of their joy. Before God, all the deep and powerful emotions that lie in the vicinity of fear are waked into life; every chord of feeling is pitched to its highest key or capacity, and the soul quivers eternally in the sacred awe of God and His commandments; thrilled as by the sound of many waters, or the roll of some anthem that stirs the framework of the world. On this subject, too, experimental proofs may be cited. Conclusion:—It is only religion, the great bond of love and duty to God, that makes our existence valuable, or even tolerable. Without this to live were only to graze. How appalling a proof is it of some dire disorder and depravation of mankind that, when obligation to God is the spring of all that is dearest, noblest in thought, and most exalted in experience, we are yet compelled to urge it on them by so many entreaties, and even to force it on their fears by God’s threatened penalties! (Horace Bushnell, D. D.)

The singing pilgrim

I. A pilgrim.

1. We belong to another country. We are aliens, foreigners, strangers in this world.

2. We are hurrying through this world as through a foreign land.

3. A pilgrim’s main business is to get on and pass through the land as quickly as he may.

4. As pilgrims, it is true in our case that our relatives are not, the most of them, in this country. We have a few brethren and sisters with us who are going on pilgrimage, and we are very thankful for them; for good company cheers the way. Yet the majority of those dear to us are already over yonder. If I may not say the majority by counting heads, yet certainly in weight the great majority will be found to be in the far country. Where is our Father? And where is our Elder Brother? And where is the Bridegroom of our soul?

5. A pilgrim reckons that land to be his country in which he expects to remain the longest. Through the country which he traverses he makes his way with all speed; but when he gets home he abides at his leisure, for it is the end of his toil and travail. What a little part of life shall we spend on earth!

II. A singing pilgrim: “Thy statutes have been my songs,” etc. Pilgrims to heaven are a merry sort of people after all. They have their trims, some trials more than those which ether men know; but then they have their joys, and among these joys are sweet delights such as worldlings can never taste. The singing pilgrim is a man who has a world of joy within him, and is journeying to another world, where for him all will be joy to a still higher degree. He sings high praises unto God, and blesses His name beyond measure, for he has reason to do so, reason which never slackens or lessens. Oh that we were always as we are sometimes, then would our breath be praise.

III. The song book. “Thy statutes.” The Bible is a wonderful book. It serves a thousand purposes in the household of God. I recollect, a book my father used to have, entitled “Family Medicine,” which was consulted when any of us fell sick with juvenile diseases. The Bible is our book of family medicine. In some houses, the book they most consult is a “Household Guide.” The Bible is the best guide for all families. This Book may be consulted in every case, and its oracle will never mislead. You can use it at funerals. There are no such words as those which Paul has written concerning the resurrection of the dead. You can use it for marriages—where else find such holy advice to a wedded

pair? You can use it for birthdays. You can use it, for a lamp at night. You can use it for a screen by day. It is a universal Book; it is the Book of books, and has furnished material for mountains of books; it is made of what I call bibline, or the essence of books. We use this Book for a song-book as pilgrims, because it tells us the way to heaven. We often sing as we come to a fresh spot on the route, and bless God that we find the road to be just, as we have read in the way-book, just as our Divine Master said it should be. Well may we sing a song of gratitude for an infallible Word. (C. H. Spurgeon.)

Thy Christian’s song in his pilgrimage

I. The light in which David regarded the world was that, of a foreign country, through which he was travelling to his native land.

1. The world is a place which the Christian has ceased to love.

2. The world is a place which cannot make the Christian happy.

3. The world is a place in which the Christian must calculate on trials and difficulties.

4. The world is a place which the Christian expects soon to leave.

II. The cheerfulness which the Christian enjoys in the house of his pilgrimage.

1. His song is a heartfelt song.

2. His song is a rational song.

3. His song is a Divine song.

III. The source of the Christian’s joy.

1. The Bible rejoices the Christian by telling him that though a pilgrim in a foreign land, he shall have all his wants supplied.

2. The Bible brings joy to him by reminding him of the end of his pilgrimage, even his home, and that a peaceful, glorious, and heavenly home.

3. The Scriptures not only tell the Christian of this heavenly home, they cheer his heart by pointing out to him the way which leads to it.

4. The same Scriptures, too, that tell the Christian of his home, and point out to him the way which leads to it, give him the assurance that he shall soon be there. They remind him of the love, the power, and the faithfulness of Christ.

Conclusion: Learn from this subject—

1. One reason why so many professors of Christianity are habitually comfortless. They do not love the statutes of the Lord; or, if they love them, they do not seek their happiness in them.

2. Highly to value the Scriptures.

3. The extent to which we should endeavour to circulate the Scriptures.

4. The spirit, which becomes the Christian is a cheerful and rejoicing spirit. (C. Bradley, M. A.)

A pilgrim’s songs

I. The pilgrim’s house.

1. It is lodgment, not home.

2. It is shelter, not safety.

3. It affords convenience, but nor happiness.

II. The pilgrim’s song. If God’s statutes are our song, they supply a theme which can never fail us; for in all situations we have the opportunity of keeping His commandments. In all circumstances, high or low, pleasant or painful, we have to keep the statutes of the Lord. Poverty cannot silence this song; sorrow cannot dispense with it. For in poverty as in wealth, in sorrow as in joy, in keeping His commandments there is great delight. (R. Halley, M. A.)

God’s statutes, the Christian’s song

The human spirit is warmly and delicately alive to many external influences and impressions. Music and song are often called to aid the conceptions and feelings of the heart. And for this reason the believer applies to the Divine law all those invigorating and animating feelings which, in reference to other subjects, the men of this world fetch from minstrelsy and music.

I. Song is enlisted to animate loyalty; and the Christian makes God’s statutes his song in the house of his pilgrmage, because they animate his loyalty to his Sovereign who is in heaven.

II. Song is enlisted to animate patriotism; and the Christian makes God’s statutes his song in the house of his pilgrimage, because they animate his patriotism to the land that is afar off.

III. Song is appropriated to cherish the love of home; and the Christian makes God’s statutes his songs in the house of his pilgrimage because they foster his love of his eternal home in heaven.

IV. Song is resorted to by the traveller, in order to beguile the length and weariness of the way; and the Christian makes God’s statutes his song in the house of his pilgrimage, because they beguile the length and weariness of his pilgrimage journey through this life.

V. Song is resorted to for encouraging and emboldening the mind; and the Christian makes God’s statutes his songs in the house of his pilgrimage, because they encourage and embolden him in the face of the dangers that lie in his way.

VI. Song is employed to cherish social feeling; and the Christian makes God’s statutes his songs in the house of his pilgrimage, because they cherish and develop the social pleasures of religion.

VII. Song is employed for the sake of relaxation and amusement; and the Christian makes God’s statutes his song in the house of his pilgrimage, because his hours of relaxation and amusement cannot be more cheerfully and pleasantly spent than in awakening the music of Judah’s harp. (A. Nisbet.)

Songs in the house of pilgrimage

I. True religion is an unsatisfied anticipation.

1. It is an anticipation, for there comes out in the language clearly enough—

(1) The consciousness of an indwelling spiritual nature.

(2) A consciousness of the greatness of the spiritual nature.

2. It is unsatisfied anticipation. This is suggested by the word “pilgrimage,” and is implied in the very sentence which tells the joy. This must be to a certain extent the result of the awakening of the religious life. It is quite true, on the one hand, that they who drink up of the water which Christ gives shall never thirst: and yet it is equally true, on the other, that “we who are in this tabernacle do groan,” not because we are dissatisfied, “for that we would be unclothed,” but because we are unsatisfied, “for that we should be clothed upon.”

II. True religion is a present joyous appropriation.

1. The statutes of Jehovah are the definite and authoritative declaration of the supreme law of right. The good is also the beautiful. The light which flows from God’s throne excites in us a holy glow (Rom_7:22).

2. It makes all the difference in the world in respect of the aspect of God’s statutes towards you, on which side of the wicket gate you are. If on the outside, these statutes will lift themselves up as an overhanging mountain burning with tempestuous fires and thundering forth eternal anathemas. But if on the inside, and especially if near the Cross, these statutes will become a firm path, along which your feet will run.

3. God’s statutes are the instrument of discipline. Take the yoke, and ye shall find rest.

4. God’s statutes—that is, God’s ordinances—minister unto us seasons of gracious visitation and exalted spiritual delight. (H. R. Roberts, B. A.)

Holy pilgrimage

I. What is a Christian pilgrim? He is a traveller, and as such does not expect to meet with ease and comfort, as if he were at home.

II. What does a christian pilgrim require?

1. He requires decision.

2. He requires self-effort.

3. He requires self-control.

4. He requires perseverance,

5. He requires an assurance of success. God has given us this.

II. The grand object of the Christian pilgrim. It is not to visit holy places, but to be holy. (W. Birch.)

The cheerful pilgrim

I. A good man views his residence in this world as only the house of his pilgrimage.

II. The situation, however disadvantageous, admits of cheerfulness.

III. The sources of his joy are derived from the Scripture. (W. Jay.)

Duty set to music

I. Duty set to music.

1. This is not a common experience. Men do not generally exult in responsibility and in law.

2. Though uncommon, it is

(1) Desirable. Because duty cannot be got rid of, and because its connection with us must be either a source of misery or happiness. It is—

(2) Attainable. He who loves the Lawgiver supremely will turn His laws into music.

II. Duty set to music in unfavourable circumstances.

1. Our earthly life is a house of pilgrimage—strange, unsettled, inconvenient, temporary.

2. Why, in this house of pilgrimage, we should keep up a spirit of cheerfulness.

(1) It is our best protection in a world of strangers.

(2) It is a permanent possession in a world of change.

(3) It is a spiritualizing power in a world of materialism. (Homilist.)

The transformation of slavery into liberty

Slavery, licence, liberty, law. These four words are often on man’s lips. Licence is simply permission to do what one wants to do. But it requires no long experience to learn that licence results in slavery. A man sees some tempting bait of pleasure. It conceals a hook of pain. Yet he thinks it is genuine happiness. But having once caught it, and been caught by it, he is held. He may rush and dash every way in mad fury, hoping to free himself. He may even tear himself free, but he can only do it by tearing out a part of his life. It is more probable that, once caught by it, he will be held by it till what once seemed to him perfect liberty becomes to him assured slavery. A man is obliged to watch his mail as a sheriff watches his prisoner. Letters may be coming to him any morning which, if known to those that stand nearest to him, would throw him into prison or clothe his life with black shame. Licence results in sin, and sin results in slavery. Law and liberty are words quite as common to the human lips as licence and slavery. Law and liberty- law is designed to result in liberty. Perfect law does result in liberty, and liberty is simple obedience to perfect law. At first law seems to be slavery, at last law is known to be liberty. The child at the piano would hold her hand in any form convenient to herself. The faithful teacher carefully and forcibly directs the position of each joint. It is hard for the little fingers thus to keep themselves straight, and to strike from the centre of force. The teacher knows that only as there is this slavery at first can there be liberty at last.

The soldier is ordered to restrain his appetite, to discipline his body, to keep every power in subjection; he and his commanding officer know that as he thus disciplines and trains himself, making himself subject to rule and order, can he be free and active in the most efficient movement when freedom and swiftness mean victory and salvation of his native land. Several of the experiences of life present occasions when the statutes of God become the songs of man, in which slavery, limitation and hardship become freedom, joy, delight. One such experience is, I think, that which we call conversion. Conversion means at once so little and so much. Conversion does not usually cause us to give up our work or place, hut conversion broadens, deepens and heightens this work. It pushes further off the grey way of circumstance, it lifts far above us the overhanging dark ceiling of fate. Conversion brings God into our life and seems to give life all that liberty which belongs to God, and therefore to His children. “Thy statutes have been my songs.” A second experience is common to man in which the laws, the statutes of God, may become the songs of man. It is the experience of each of us in which we try to put down some one sin. The love for money, the love for drink, the love for power, the love of any indulgence, each is still strong; but your soul, your God, have become so much stronger that you shut these baying hounds of desire in the kennel of their own deserved fate. You now rejoice so infinitely more at the righteousness of the law that you now can lament the penalty of disobedience. The law has become your song. I say again that the growth of this song element in our appreciation of God’s law marks the growth of character, A man comes to love God in obedience to the statute, “Thou shalt love the Lord thy God.” It is obedience to a law; it is far better than disobedience. Yet one who loves in obedience to a command has not much real love. But the little love that is thus begotten begets knowledge, and this knowledge begets more love. At last a man comes to love God without thinking of the command any more than a boy loves his father and his mother because of the fifth commandment. The duty has become a right, the right a privilege, and the privilege a joy. (C. F. Thwing, D. D.)

55 In the night, Lord, I remember your name, that I may keep your law.

BAR�ES, "I have remembered thy name, O Lord, in the night ... - I have thought on thee in the night, when on my bed; I have done it in the night of calamity and sorrow. See the notes at Psa_63:6.

CLARKE,"I have remembered thy name - Thou art Jehovah; and as our God thou hast made thyself known unto us. In the deepest night of our affliction this has consoled me.

GILL, "I have remembered thy name, O Lord, in the night,.... In the night of distress and affliction, as Jarchi; or rather literally, in the night season, when on his bed and awake: while others were asleep, he revolved in his mind the greatness of the divine Being; the perfections of his nature; his wonderful works of creation, providence, and grace; his word and ordinances, by which he was made known unto the sons of men; and these he called to mind and meditated upon in the night watches, to encourage his faith and hope in the Lord, and draw out his love and affection to him;

and have kept thy law: though imperfectly, yet spiritually, sincerely, heartily, and from a principle of love and gratitude, and with a view to the glory of God, and without mercenary and sinister ends.

HE�RY 55-56, "Here is, 1. The converse David had with the word of God; he kept it in mind, and upon every occasion he called it to mind. God's name is the discovery he has made of himself to us in and by his word. This is his memorial unto all generations,and therefore we should always keep it in memory - remember it in the night, upon a waking bed, when we are communing with our own hearts. When others were sleeping David was remembering God's name, and, by repeating that lesson, increasing his acquaintance with it; in the night of affliction this he called to mind. 2. The conscience be made of conforming to it. The due remembrance of God's name, which is prefixed to his law, will have a great influence upon our observance of the law: I remembered thy name in the night, and therefore was careful to keep thy law all day. How comfortable will it be in the reflection if our own hearts can witness for us that we have thus remembered God's name, and kept his law! 3. The advantage he got by it (Psa_119:56): This I had because I kept thy precepts. Some understand this indefinitely: This I had(that is I had that which satisfied me; I had every thing that is comfortable) because I kept thy precepts. Note, All that have made a business of religion will own that it has turned to a good account, and that they have been unspeakable gainers by it. Others refer it to what goes immediately before: “I had the comfort of keeping thy law because I kept it.” Note, God's work is its own wages. A heart to obey the will of God is a most valuable reward of obedience; and the more we do the more we may do, and shall do, in the service of God; the branch that bears fruit is made more fruitful, Joh_15:2.

SBC 55-56, "I. The keeping of God’s law is promoted by the remembering of God’s name. The name of God includes all the attributes of God. (1) If I remember the attributes of God, I must remember amongst them a power before which every created thing must do homage; and if I couple with the memory of this power the thought that the undying principle I carry within me must become hereafter an organ of infinite pleasure or of infinite pain, subject as it will be to the irreversible allotments of this power, what is there which can more nerve me to obedience than the remembering God’s name? (2) Or suppose that it was the love of God which was specially present to the Psalmist’s mind. Who will step forward and produce a motive to Christian obedience which shall be half as stirring as the sense of having been loved with an everlasting love,

and embraced from all eternity by the compassions of the Almighty?

II. Consider how the keeper of God’s law is rewarded by keeping it. "I have kept Thy law. This I had, because I kept Thy precepts." While God puts man in a state of grace and afterwards keeps him there, man has a great deal to do with his own progress in grace. The Christian life is a race; no man can start in it unless he has an impulse from God: but once started, he may linger if he will, or he may press onwards if he will. Where grace is improved, more grace is imparted. If the more the Christian keeps the more he finds he has to keep, then keeping one part of the law is clearly preparatory to keeping another. From keeping we are led on to keep. If the keeping of the precepts do thus lead to the keeping of the precepts, every Christian may discern that there is a present reward allotted to those that strive after obedience; and increasing conformity to the image of Christ is that great privilege of the believer which, commencing in time, shall be completed in eternity.

H. Melvill, Penny Pulpit, No. 2292

Although the grace and mercy of the Holy Ghost is indeed free, all-powerful, sovereign, "blowing," as our Lord said, "where it listeth," there is yet a certain frame and temper, certain habits of conduct and behaviour, a certain disposition and preparation of heart and mind, which is likely, if not sure, wherever it is found, to draw down God’s further blessing on him who has it. It is itself the good gift of God; and it prepares the way for other and better gifts. This rule and law of God’s working is wonderfully illustrated by the manner in which the Gospel was first made known to the Gentiles, and the door of the kingdom of heaven thrown open, by the extension of the gift of the Holy Ghost to them also. This we read in the history of Cornelius, part of which is the Epistle for this day.

I. We see the sort of person whom the Lord delights to honour when we look at Cornelius’s condition and observe under how many drawbacks and difficulties, the like of which are too commonly found enough to discourage almost any one, he contrived to be an acceptable worshipper. (1) He was not a Jew, but a Gentile, not one of God’s people, but a heathen. Who can express the amount of this disadvantage? (2) He was a soldier, a pursuit and way of life not thought in general particularly favourable to the exercise of true devotion. Yet he was a devout man, and used himself to serve God, with all his house.

II. Consider the sort of service which Almighty God is likely to bless and approve in persons unfavourably situated, as Cornelius was. (1) He was a devout man, and lived in a sense of God’s presence. (2) He served God, with all his house. No doubt he brought on himself the wonder, and sometimes the laughter, of his associates in the Roman army; but still he went on praying himself, and teaching and encouraging his servants to pray. (3) To his prayers he added both alms and fasting—the two wings, as they are called, of prayer. This part of Scripture teaches that God is no respecter of persons; but in every nation, every condition, under every sort of disadvantage, he that feareth Him and worketh righteousness will surely be accepted of Him.

Plain Sermons by Contributors to "Tracts for the Times" vol. ii., p. 118.

CALVI�, "55.By night I remembered thy name, O Jehovah! As the second clause of

the verse depends on the first, I consider the whole verse as setting forth one and the same truth; and, therefore, the prophet means that he was induced, by the remembrance he had of God, to keep the law. Contempt of the law originates in this, that few have any regard for God; and hence, the Scripture, in condemning the impiety of men, declares that they have forgotten God, (Psalms 50:22 ; 78:11; 106:21). To rectify this, David exhorts that the remembrance of God is the only remedy for preserving us hi his fear, and in the observance of his law; and assuredly, as often as his majesty occurs to our minds, it will tend to humble us, and the very thought of it will provoke us to the cultivation of godliness. The word night is not intended by him to mean the remembering of God merely for, short time, but a perpetual remembrance of him; he, however, refers to that season in particular, because then almost all our senses are overpowered with sleep. “When other men are sleeping, God occurs to my thoughts during my sleep.” He has another reason for alluding to the night-season, That we may be apprised, that though there was none to observe him, and none to put him in remembrance of it, — yea, though he was shrouded in darkness, — yet he was as solicitous to cherish the remembrance of God, as if’ he occupied the most public and conspicuous place.

SPURGEO�, "Ver. 55. I have remembered thy name, O LORD, in the night. When others slept I woke to think of thee, thy person, thy actions, thy covenant, thy name, under which last term he comprehends the divine character as far as it is revealed. He was so earnest after the living God that he woke up at dead of night to think upon him. These were David's �ight Thoughts. If they were not Sunny Memories they were memories of the Sun of Righteousness. It is well when our memory furnishes us with consolation, so that we can say with the Psalmist, — Having early been taught to know thee, I had only to remember the lessons of thy grace, and my heart was comforted. This verse shows not only that the man of God had remembered, but that he still remembered the Lord his God. We are to hallow the name of God, and we cannot do so if it slips from our memory.And have kept thy law. He found sanctification through meditation; by the thoughts of the night he ruled the actions of the day. As the actions of the day often create the dreams of the night, so do the thoughts of the night produce the deeds of the day. If we do not keep the name of God in our memory we shall not keep the law of God in our conduct. Forgetfulness of mind leads up to forgetfulness of life.When we hear the night songs of revellers we have in them sure evidence that they do not keep God's law; but the quiet musings of gracious men are proof positive that the name of the Lord is dear to them. We may judge of nations by their songs, and so we may of men; and in the case of the righteous, their singing and their thinking are both indications of their love to God: whether they lift up their voices, or sit in silence, they are still the Lord's. Blessed are the men whose "night thoughts" are memories of the eternal light; they shall be remembered of their Lord when the night of death comes on. Reader, are your thoughts in the dark full of light, because full of God? Is his name the natural subject of your evening reflections? Then it will give a tone to your morning and noonday hours. Or do you give your whole mind to the fleeting cares and pleasures of this world? If so, it is little wonder that you do not live as you ought to do, �o man is holy by chance. If we have no memory for the name of Jehovah we are not likely to remember his commandments: if we do not

think of him secretly we shall not obey him openly.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 55. — I have remembered thy name, O Lord, in the night, etc. As the second Clause of the verse depends on the first, I consider the whole verse as setting forth one and the same truth; and, therefore, the prophet means that he was induced, by the remembrance he had of God, to keep the law. Contempt of the law originates in this, that few have any regard for God; and hence, the Scripture, in condemning the impiety of men, declares that they have forgotten God (Ps 1:22 78:11; 106:21.) The word "night" is not intended by him to mean the remembering of God merely for a short time, but a perpetual remembrance of him; he, however, refers to that season in particular, because then almost all our senses are overpowered with sleep. "When other men are sleeping, God occurs to my thoughts during my sleep." He has another reason for alluding to the night season— that we may be apprised, that though there was none to observe him, and none to put him in remembrance of it; yea, though he was shrouded in darkness, yet he was as solicitous to cherish the remembrance of God as if he occupied the most public and conspicuous place. — John Calvin.Ver. 55. — I have remembered thy name in the night, and therefore I "have kept thy law" all day. — Matthew Henry.Ver. 55. — I have remembered thy name, O Lord, in the night. This verse contains a new protestation of his honest affection toward the word of God. Wherein, first, let us mark his sincerity; he was religious not only in public, but in private; for private exercises are the surest trials of true religion. In public, oftentimes hypocrisy carries men to simulate that which they are not; it is not so in the private devotion; for then, either doth a man, if he make no conscience of God's worship, utterly neglect it, because there is no eye of man to see him; or otherwise if he be indeed religious, even in private he presents his heart to God, seeking it to be approved by him; for his "praise is not of man, but of God."Again, this argues his fervency in religion: for as elsewhere he protests that he loved the word more than his appointed food; so here he protests that he gave up his night's rest that he might meditate in the word. But now, so far is zeal decayed in professors, that they will not forego their superfluities, far less their needful refreshment, for love of the word of God. — William Cowper.Ver. 55. — Thy name, O Lord. The "name" of the Lord is his character, his nature, his attributes, the manifestations he hath made of his holiness, his wisdom, goodness and truth. — John Stephen.Ver. 55. — In the night. First, that is, continually, because he remembered God in the day also. Secondly, sincerely, because he avoided the applause of men. Thirdly, cheerfully, because the heaviness of natural sleep could not overcome him. All these show that he was intensely given to the word; as we see men of the world will take some part of the night for their delights. And in that he did keep God's testimonies in the night, he showeth that he was the same in secret that he was in the light; whereby he condemned all those that will cover their wickedness with the dark. Let us examine ourselves whether we have broken our sleeps to call upon God, as we have to fulfil our pleasures. — Richard Greenham.Ver. 55. — In the night. Pastor Harms of Hermansburg used to preach and pray and instruct his people for nine hours on the Sabbath. And then when his mind was

utterly exhausted, and his whole body was thrilling with pain, and he seemed almost dying for the want of rest, he could get no sleep. But he used to say that he loved to lie awake all night in the silence and darkness and think of Jesus. The night put away everything else from his thoughts, and left his heart free to commune with the One whom his soul most devoutly loved, and who visited and comforted his weary disciple in the night watches. And so God's children have often enjoyed rare seasons of communion with him in the solitude of exile, in the deep gloom of the dungeon, in the perpetual night of blindness, and at times when all voices and instructions from the world have been most completely cut off, and the soul has been left alone with God. — Daniel March, in "�ight unto �ight." 1880.Ver. 55. — In the night. There is never a time in which it is not proper to turn to God and think on his name. In the darkness of midnight, in the darkness of mental depression, in the darkness of outward providence, God is still a fitting theme. — William S. Plumer.Ver. 55. — The night."Dear night! this world's defeat;The stop to busy fools; Care's check and curb;The day of spirits, my soul's calm retreatWhich none disturb!Christ's progress, and his prayer time;The hours to which high heaven doth chime.""God's silent, searching flight;When my Lord's head is filled with dew, and allHis locks are wet with the clear drops of night;His still, soft call;His knocking time; the soul's dumb watch,When spirits their fair kindred catch." — Henry Vaughan, 1621-1695.Ver. 55. — And have kept thy law; though imperfectly, yet spiritually, sincerely, heartily, and from a principle of love and gratitude, and with a view to the glory of God, and without mercenary, sinister ends. — John Gill.Ver. 55. — And have kept thy law. Hours of secret fellowship with God must issue in the desire of increased conformity to his holy will. It is the remembrance of God that leads to the keeping of his laws, as it is forgetfulness of God that fosters every species of transgression. — John Morison.Ver. 55. — And have kept. The verb is in the future, and perhaps is better so rendered, thus making it the expression of a solemn, deliberate purpose to continue his obedience. — William S. Plumer.Ver. 55-56. — He that delights to keep God's law, God will give him more grace to keep it, according to that remarkable text, "I have remembered thy name, O Lord, in the night, and have kept thy law. This I had, because I kept thy precepts." What had David for keeping God's precepts? He had power to keep his law; that is, to grow and increase in keeping of it. As the prophet (Hosea 6:8) speaks of the knowledge of God: "Then shall we know, if we follow on to know the Lord"; that is, if we industriously labour to know God, we shall have this reward, to be made able to know him more. So may I say of the grace of God: he that delights to keep God's law shall have his reward, — to be enabled to keep it more perfectly. A true delight in God's word is grace increasing. Grace is the mother of all true joy (Isaiah 32:17),

and joy is as the daughter, and the mother and daughter live and die together. — Edmund Calamy (1600-1666), in "The Godly Man's Ark."

BI 55-56, "I have remembered Thy name, O Lord, in the night, and have kept Thy law.

Thought

It is the glory of man that he can think. We conquer Nature by thought. Thought has stretched out its hand, reached the clouds, caught the lightning, made it stand quivering at our side, ready to waft through rocks and oceans our messages to the ends of the earth. Still more, thought can create new universes. Thought gave Milton his paradise, and Dante his hell. Thank God for the power of thought!

I. A grand subject for thought. God’s name is Himself; and what is He? The Infinitely Wise, Good, Holy, and Mighty One, the Cause, Means, and End of all things in the universe but sin, the Alpha and the Omega. He is the most quickening, the most invigorating, and the most ennobling Subject of thought. By thinking on Him we rise to the true ideal of being, and in no other way.

II. A fine season for thought.

1. Night is the season of quietude.

2. Night is the season of solemnity.

3. Night is the season of reality. Thoughts that come to us in the night seem far more real than those that come in the day. It is the season when the material gives way to the spiritual.

III. A noble result of thought. The highest and the only true end of thought is to lift us into conformity with the Divine will. Thought upon Him will stamp us with His image and bear us into His presence, where there is “fulness of joy.” (Homilist.)

The effect of keeping God’s law

I. The keeping God’s law promoted by remembering God’s name. The name of God includes all the attributes of God. If, for instance, I remember the attributes of God, I must remember amongst them a power before which every created thing must do homage, which hath called into existence whatever moves in the circuits of the universe, and which might in an instant reduce into nothing all that arose at its summons; and if I couple with the memory of this Power the thought that the undying principle which I carry within me must become hereafter an organ of infinite pleasure or of infinite pain, subject as it will be to the irreversible allotments of this Power, what is there which can more nerve me to the work of obedience than the remembering God’s name? For does it not necessarily involve the remembering, that to disobey is to arm against myself throughout eternity a Might before which all creation must bend? And if this be sound reasoning when applied to the power of God, it will equally hold good when justice is the attribute remembered. Let us suppose a man to have mused in the night on the justice of the Creator, so that there shall have passed before him all the instruments of retribution, and he shall not be able to cheat himself with those false delusions which at other times have been woven out of the idea of uncovenanted mercies—will the morning find him as reckless as before, as determined to pursue a course that must end in death? The direct and distinct tendency of the remembrance is to the producing obedience; and therefore

in regard of justice, as well as of power, the remembering God’s name stands closely connected with the keeping of God’s law.

II. The keeping the law rewarded by keeping the law. “I have kept Thy law. This I had because I kept Thy precepts.” Now, we do not doubt that there is given to every true Christian just that portion of grace which is requisite for the duties appointed him of God. But although without the grace nothing can be done, and with the grace all may be done, it does not follow that because the grace is bestowed the work will be accomplished. Two men may receive the same portion of grace, just as two servants may receive the same number of talents. There may be industry in the one, and watchfulness, and earnestness; in the other there may be comparative indolence, and remissness, and carelessness. What shall be the consequence? The one improves God’s gift, and therefore grows in grace; the other neglects God’s gift, and either therefore he is stationary, or he goes back. Grace emanates wholly from God; but, nevertheless, growth in grace depends much upon man. Obedience is like faith—it gathers strength as it goes. We know, indeed, and we tell you again and again, that whatever strength we have in spiritual things comes wholly from God; but a man may be idle, though he may be strong, and a Christian may be remiss, though he have grace. If we do not “stir up the gift of God which is in us,” we shall drag on languidly and heavily along the path of life, scarce conscious of any of our privileges, harassed continually by doubts and conjecture, surrounded by a darkness which shall perplex and confound us. You are bidden by St. Peter to give all diligence to make your calling and election sure. We must: “run not as uncertain,” and we must “fight, not as one that beateth the air”; out of those efforts of obedience shall evidence continually spring of our acceptance with ‘God; with greater and greater clearness shall we read our title to mansions in the skies; we shall be happier, and fuller of confidence, and more assured of an entrance at death into everlasting glory. Tell me, then, whether it will not be true, that there is a reward in obedience, and that this reward consists in further obedience; and all according to the experience of the psalmist—“I have remembered Thy name, O Lord,” etc. (H. Melvill, B. D.)

In the night season

There is a widespread belief that the powers of evil are especially alert and mischievous during the night hours; that is that the darkness is peculiarly the sphere of malignant spirits, whose realm is the outer darkness of the universe, and whose present occupation is to tempt mankind and do all they can to frustrate the coming of the kingdom of universal righteousness, into which they can never enter.

I. It is reasonable for us to associate the night hours with the powers of evil.

1. The psalmist points out how the wild beasts move about in the dark seeking their prey, and return to lie down in their dens at the day-break. They are the figure and type of evil spirits who go forth especially at night to persuade men to sin.

2. Temptations come to many people more strongly and seductively at night than in their waking hours.

3. Under the cover of the night men commit many crimes. The darkness is friendly to their misdeeds.

II. The psalmist in many places tells of his devotions in the hours of the night. Every night he waters his couch with his tears. In the night he communes with his own heart

and searches out his spirit. At midnight he rises to give thanks for God’s goodness. One might multiply the illustrations, and in every case find this spiritual thought appropriate to them, that by availing oneself of the night hours for prayer, meditation and penitential self-communing, one carries the soul-warfare into the enemy’s country, as it were.

III. The night season is a type of those times of desolation, of melancholy and loneliness which all have sometimes to endure. And it is the way in which we bear ourselves in such circumstances which declares the power and reality of our Christian faith.

1. The seasons of sorrow and of despondency are for the most of us veritable night seasons, hours of darkness. And it may be there are more of them than there are periods of sunshine. What then is our conduct in these night seasons?

2. The night season of sin. The only things which our Lord requires for the full pardon of human guilt are honest penitent confession, and genuine effort to amend.

3. The night of isolation, loneliness, it may be of old age, with loss of friends and of such as have taken interest in us hitherto.

4. The night season is the hour of death. What is to be one’s solace in the hour of his passing? The thinking upon the name, the holy name of the Redeemer of our souls. (Arthur Ritchie.)

56 This has been my practice: I obey your precepts.

BAR�ES, "This I had, because I kept thy precepts - literally, “This was to me;” that is, This has happened to me; this has occurred. This joyful remembrance of thy law in the night of affliction Psa_119:50; this stability and firmness on my part in keeping thy law when proud men have derided me Psa_119:51; this comfort which I have derived from meditating on thy statutes Psa_119:52; this solicitude for the welfare of others Psa_119:53; this peace which I have enjoyed in thy law in the house of my pilgrimage Psa_119:54; and this consolation which I have had in thee in the night-season Psa_119:55; - all this has been granted to me because I have kept thy statutes; because I have sought to be obedient - to serve time - to find my happiness in thee. These are the proper fruits and effects of keeping the law of God. Such peace does it impart; so much does it do to sustain and comfort the soul.

CLARKE,"This I had, because I kept thy precepts - Though thou didst leave us under the power of our enemies, yet thou hast not left us without the consolations of thy Spirit.

GILL, "This I had, because I kept thy precepts. Either the comfort he had from the word, the pleasure and delight he had in it, being his songs in his pilgrimage, Psa_119:50; see Psa_119:165; or this knowledge of the name of God, and the remembrance of it, and his carefulness and diligence in it in the night season, were of the Lord, and gifts of his: or rather this he had from the Lord, that he kept the precepts and commands of God in the manner that he did; it was all owing to grace and strength received from him; for so the words may be rendered, "this was given unto me, that I have kept thy precepts" (k).

JAMISO�, "Rather, “This is peculiarly mine (literally, to me), that I keep Thy precepts” [Hengstenberg and Maurer].

CALVI�, "56.This was done to me. I doubt not that the prophet, under the term זאת, zoth, comprehends all God’s benefits; but as he comes before God in relation to blessings then being enjoyed by him, he speaks as if he were pointing to them. Hence, under this term is included an acknowledgment of all the benefits with which he had been crowned; or, at all events, he declares that God had borne testimony, by some signal deliverance, to the integrity of his conduct. He does not boast of meriting any thing, as the Pharisees in our day do, who, when they meet with any such matter in Scripture, pervert it to prove the merit of works. But the prophet had no other design, than to set himself in diametrical opposition to the despisers of God, who either impute all their prosperity to their own industry, or ascribe it to chance, and malignantly overlook or conceal God’s superintending providence. He therefore calls upon himself to return to God, and invites others to follow his example, and exhorts them, that as God is an impartial judge, he will always reserve a recompense for piety. Probably, too, by this holy boasting he repels the base slanders of the ungodly, by which we lately saw he was grievously assailed.

SPURGEO�, "Ver. 56. This I had, because I kept thy precepts. He had this comfort, this remembrance of God, this power to sing, this courage to face the enemy, this hope in the promise, because he had earnestly observed the commands of God, and striven to walk in them. We are not rewarded for our works, but there is a reward in them. Many a comfort is obtainable only by careful living: we can surely say of such consolations, "This I had because I kept thy precepts." How can we defy ridicule if we are living inconsistently? how can we comfortably remember the name of the Lord if we live carelessly? It may be that David means that he had been enabled to keep the law because he had attended to the separate precepts: he had taken the commands in detail, and so had reached to holiness of life. Or, by keeping certain of the precepts he had gained spiritual strength to keep others: for God gives more grace to those who have some measure of it, and those who improve their

talents shall find themselves improving. It may be best to leave the passage open just as our version does; so that we may say of a thousand priceless blessings, "these came to us in the way of obedience." All our possessions are the gifts of grace, and yet some of them come in the shape of reward; yet even then the reward is not of debt, but of grace. God first works in us good works, and then rewards us for them.Here we have an apt conclusion to this section of the psalm, for this verse is a strong argument for the prayer with which the section commenced. The sweet singer had evidence of having kept God's precepts, and therefore he could the more properly beg the Lord to keep his promises. All through the passage we may find pleas, especially in the two remembers. "I have remembered thy judgments, " and "I have remembered thy name"; "Remember thy word unto thy servant."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 56. — This I had, because I kept thy precepts. As sin is a punishment of sin, and the wicked waxeth ever worse and worse; so godliness is the recompense of godliness. The right use of one talent increaseth more, and the beginnings of godliness are blessed with a growth of godliness. David's good exercises here held him in memory of his God, and the memory of God made him more godly and religious. — William Cowper.Ver. 56. — This I had, etc. The Rabbins have an analogous saying, — The reward of a precept is a precept, or, A precept draws a precept. The meaning of which is, that he who keeps one precept, to him God grants, as if by way of reward, the ability to keep another and more difficult precept. The contrary to this is that other saying of the Rabbins, that the reward of a sin is a sin; or, Transgression draws transgression. — Simon de Muis, 1587-1644.Ver. 56. — This I had, that is, this happened to me, etc. I experienced many evils and adversities; but, on the other hand, I drew sweetest consolations from the word, and I was crowned with many blessings from God.Others thus render it, This is my business, This I care for and desire, to keep thy commandments; i.e., to hold fast the doctrine incorrupt with faith and a good conscience. — D.H. Mollerus.Ver. 56. — This I had, etc. I had the comfort of keeping thy law because I kept it. God's work is its own wages. — Matthew Henry.Ver. 56. — This I had, etc. What is that? This comfort I had, this supportation I had in all my afflictions, this consolation I had, this sweet communion with God I had. Why? "Because I kept thy precepts, "I obeyed thy will. Look, how much obedience is yielded to the commands of God, so much comfort doth flow into the soul: God usually gives in comforts proportionably to our obedience. O the sweet, soul satisfying consolation a child of God finds in the ways of God, and in doing the will of God, especially when he lies on his deathbed; then it will be sweeter to him than honey and the honeycomb; then will he say with good king Hezekiah, when he lay upon his deathbed, "Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight." O the sweet satisfaction that a soul shall find in God, when he comes to appear before God! — James �alton, 1664.Ver. 56. — This I had, etc. Or, "This was my consolation, that I kept thy precepts; "which is nearly the reading of the Syriac, and renders the sense more complete. — �ote in Bagster's Comprehensive Bible.

Ver. 56. — This I had, etc. When I hear the faithful people of God telling of his love, and saying— "This I had, "must I not, if unable to join their cheerful acknowledgment, trace it to my unfaithful walk, and say— "This I had not" — because I have failed in obedience to thy precepts; because I have been careless and self indulgent; because I have slighted thy love; because I have "grieved thy Holy Spirit, " and forgotten to "ask for the old paths, that I might walk therein, and find rest to my soul" Jeremiah 6:16. — Charles Bridges.Ver. 56. — David saith indefinitely, "This I had"; not telling us what good or privilege it was; only in the general, it was some benefit that accrued to him in this life. He doth not say, This I hope for; but, "This I had; "and therefore he doth not speak of the full reward in the life to come. In heaven we come to receive the full reward of obedience; but a close walker, that waiteth upon God in an humble and constant obedience, shall have sufficient encouragement even in this life. �ot only he shall be blessed, but he is blessed; he hath something on hand as well as in hope: as David saith in this the 119th Psalm, not only he shall be blessed, but he is blessed; as they that travelled towards Zion, they met with a well by the way: "Who passing through the valley of Baca make it a well; the rain also filleth the pools" (Psalms 84:6). In a dry and barren wilderness, through which they were to pass, they were not left wholly comfortless, but met with a well or a cistern; that is, they had some comfort vouchsafed to them before they came to enjoy God's presence in Zion; some refreshments they had by the way. As servants, that, besides their wages, have their veils; so, besides the recompense of reward hereafter, we have our present comforts and supports during our course of service, which are enough to counterbalance all worldly joys, and outweigh the greatest pleasures that men can expect in the way of sin. In the benefits that believers find by walking with God in a course of obedience every one can say, "This I had, because I kept thy precepts." — Thomas Manton.

ELLICOTT, "Verse 56(56) This I had, because . . .—Literally, This was to me, &c, i.e., this consoling recollection of the mercies of God, of His covenant grace, was to him, happened, or came to him, in consequence of his habitual obedience. Virtue is indeed then most its own reward, in times of quiet reflection, like the night, when to the guilty come remorse and apprehension, but to the good man “calm thoughts regular as infant’s breath.”

Heth ח

57 You are my portion, Lord; I have promised to obey your words.

BAR�ES, "Thou art my portion, O Lord - This begins a new division of the

psalm, indicated by the Hebrew letter Cheth (ח ch), which may be represented in English

by “ch.” On the meaning of the language here, see the notes at Psa_16:5. God was to him what other people seek in wealth, honor, pleasure, fame. To him, God was all and in all. He asked nothing else.

I have said - I have formed the purpose, and have expressed it. It is the deliberate and settled design of my life.

That I would keep thy words - That I would obey thee at all times; that I would keep all thy commandments.

CLARKE,"Thou art my portion, O Lord - From the fifty-seventh to the sixtieth verse may be seen the progress of the work of grace on the human heart, from the first dawn of heavenly light till the soul is filled with the fullness of God. But as I consider this Psalm as notes selected from diaries of past experience, formed at different times; and that the author has been obliged, for the support of his acrostic plan, to interchange circumstances, putting that sometimes behind which in the order of grace comes before; because, to put it in its right place, the letters would not accord with the alphabetical arrangement; I shall therefore follow what I conceive to be its order in the connection of grace, and not in the order in which the words are here laid down.

Psalms 119:57

Sixthly. To keep himself firm in his present resolutions, he binds himself unto the Lord. “I have said that I would keep thy words.” Thy vows are upon me, and I must not add to my guilt by breaking them.

Seventhly. He did not seek in vain; God reveals himself in the fullness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.

GILL, "CHETH.--The Eighth Part.

CHETH. Thou art my portion, O Lord,.... Which he chose and preferred to all others; to the riches, honours, and profits of this world; the grant of which was made to him in the covenant of grace; the first discovery of it was from the Lord himself; and the choice and claim were made under the influence of his grace; and a great act of faith it is to assert this, and a wonderful blessing to enjoy it. This is a large portion indeed, immense and inconceivable, soul satisfying, safe, and for ever! see Psa_73:26;

I have said that I would keep thy words; keep his commandments, lay up his promises, observe his doctrines, profess and retain them; this he determined within himself to do, under a sense of the love of God to him, in being his portion and inheritance. Some render the words, in connection with the former, thus, "my portion, O Lord, I said, is", or "shall be, to keep thy words" (l); it is the part and portion of some to preach the word, and of others to hear it; and of all to keep or observe it, its precepts, promises, and truths. Aben Ezra gives the sense of them thus,

"This I said to many, perhaps they will keep thy words;''

namely, that the Lord was his portion, which he thought might induce them to an observance of them, as he had done.

HE�RY, "We may hence gather the character of a godly man. 1. He makes the favour of God his felicity: Thou art my portion, O Lord! Others place their happiness in the wealth and honours of this world. Their portion is in this life; they look no further; they desire no more; these are their good things, Luk_16:25. But all that are sanctified take the Lord for the portion of their inheritance and their cup, and nothing less will satisfy them. David can appeal to God in this matter: “Lord, thou knowest that I have chosen thee for my portion, and depend upon thee to make me happy.” 2. He makes the law of God his rule: “I have said that I would keep thy words; and what I have said by thy grace I will do, and will abide by it to the end.” Note, Those that take God for their portion must take him for their prince, and swear allegiance to him; and, having promised to keep his word, we must often put ourselves in mind of our promise, Psa_39:1.

JAMISON, "Cheth. (Psa_119:57-64).

Sincere desires for God’s favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num_18:20; Psa_16:5; Lam_3:24).

K&D 57-64, "The eightfold Heth. To understand and to keep God's word is his

portion, the object of his incessant praying and thanksgiving, the highest grace or favour

that can come to him. According to Psa_16:5; Psa_73:26, the words חלקי�ה belong

together. Psa_119:57 is an inference drawn from it (6מר�ל� as in Exo_2:14, and

frequently), and the existing division of the verse is verified. ח7ה�#ני, as in Psa_45:13, is an expression of caressing, flattering entreaty; in Latin, caput mulcere (demulcere). His turning to the word of God the poet describes in Psa_119:59 as a result of a careful trying of his actions. After that he quickly and cheerfully, Psa_119:60, determined to keep it without any long deliberation with flesh and blood, although the snares of wicked men

surround him. The meaning of חבלי is determined according to Psa_119:110 : the

pointing does not distinguish so sharply as one might have expected between חבלי,

8δ:νας, and חבלי, snares, bonds (vid., Psa_18:5.); but the plural nowhere, according to

the usage of the language as we now have it, signifies bands (companies), from the singular in 1Sa_10:5 (Böttcher, §800). Thankfulness urges him to get up at midnight

(acc. temp. as in Job_34:20) to prostrate himself before God and to pray. Accordingly he is on friendly terms with, he is closely connected with (Pro_28:24), all who fear God. Out of the fulness of the loving-kindness of God, which is nowhere unattested upon earth (Psa_119:64 = Psa_33:5), he implores for himself the inward teaching concerning His word as the highest and most cherished of mercies.

CALVI�, "57.Thou art my portion, O Jehovah! The meaning of this clause is doubtful, because the term Jehovah may be rendered either in the nominative or vocative case, and the phrase, I have said, may relate either to the former or latter part of the verse. One lection then is, Jehovah is my portion, and, therefore, I have resolved to observe thy law. Another is, O God! who art my portion, I have resolved to observe thy law. A third is, I have said, or have resolved, that God is my portion, in order to observe his law. A fourth is, I have said, or have resolved, O Lord! that my portion is to observe thy law; and this is the reading of which I approve. The following interpretation is quite applicable, That God being our portion, ought to animate and encourage us to observe his law. We have already noticed in several other passages, that God is denominated the heritage of the faithful, because he alone is sufficient for their full and entire happiness. And seeing he has chosen us for his peculiar possession, it is only reasonable on our part, that we should rest satisfied with him alone; and if we do this, our hearts will also be disposed to keep his law and, renouncing all the lusts of the flesh, our supreme delight, and firm resolution, will be to continue in the same.

I have already said, that this exposition is not inconsistent with the scope of the passage, and that it furnishes a very useful doctrine. But the last and fourth reading, of which I remarked I approved, is more simple, — I am fully persuaded that my best portion consists in keeping God’s law; — and this accords with the saying of Paul, “Godliness is the best gain,” (1 Timothy 6:6). David here draws a comparison between the keeping of the law, and the imaginary good which captivates the ambition of mankind. “Let every one covet what seems to him good, and revel in his own pleasures; I have no ground to envy them, provided I retain this as my portion, the complete surrender of myself to the word of God.”

SPURGEO�, "In this section the Psalmist seems to take firm hold upon God himself; appropriating him (Psalms 119:57), crying out for him (Psalms 119:58), returning to him (Psalms 119:59), solacing himself in him (Psalms 119:61-62), associating with his people (Psalms 119:63), and sighing for personal experience of his goodness (Psalms 119:64). �ote how the first verse of this octave is linked to the last of the former one, of which indeed it is an expanded repetition. "This I had because I kept thy precepts. Thou art my portion, O Lord: I have said that I would keep thy words."Ver. 57. Thou art my portion, O LORD. A broken sentence. The translators have mended it by insertions, but perhaps it had been better to have left it alone, and

then it would have appeared as an exclamation, — "My portion, O Lord!" The poet is lost in wonder while he sees that the great and glorious God is all his own! Well might he be so, for there is no possession like Jehovah himself. The form of the sentence expresses joyous recognition and appropriation, — "My portion, O Jehovah!" David had often seen the prey divided, and heard the victors shouting over it; here he rejoices as one who seizes his share of the spoil; he chooses the Lord to be his part of the treasure. Like the Levites, he took God to be his portion, and left other matters to those who coveted them. This is a large and lasting heritage, for it includes all, and more than all, and it outlasts all; and yet no man chooses it for himself until God has chosen and renewed him. Who that is truly wise could hesitate for a moment when the infinitely blessed God is set before him to be the object of his choice? David leaped at the opportunity, and grasped the priceless boon. Our author here dares exhibit the title deeds of his portion before the eye of the Lord himself, for he addresses his joyful utterance directly to God whom he boldly calls his own. With much else to choose from, for he was a king, and a man of great resources, Ire deliberately turns from all the treasures of the world, and declares that the Lord, even Jehovah, is his portion.I have said that I would keep thy words. We cannot always look back with comfort upon what we have said, but in this instance David had spoken wisely and well. He had declared his choice: he preferred the word of God to the wealth of worldlings. It was his firm resolve to keep — that is, treasure up and observe— the words of his God, and as he had aforetime solemnly expressed it in the presence of the Lord himself, so here he confesses the binding obligation of his former vow. Jesus said, "If a man love me, he will keep my words, "and this is a case which he might have quoted as an illustration; for the Psalmist's love to God as his portion led to his keeping the words of God. David took God to be his Prince as well as his Portion. He was confident as to his interest in God, and therefore he was resolute in his obedience to him. Full assurance is a powerful source of holiness. The very words of God are to be stored up; for whether they relate to doctrine, promise, or precept, they are most precious. When the heart is determined to keep these words, and has registered its purpose in the court of heaven, it is prepared for all the temptations and trials that may befall it; for, with God as its heritage, it is always in good case.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.This begins a new division of the Psalm, indicated by the Hebrew letter Cheth, which may be represented in English by hh. — Albert Barnes.Ver. 57-64. In this section David laboureth to confirm his faith, and to comfort himself in the certainty of his regeneration, by eight properties of a sound believer, or eight marks of a new creature. The first whereof is his choosing of God for his portion. Whence learn,1. Such as God hath chosen and effectually called, they get grace to make God their choice, their delight, and their portion; and such as have chosen God for their portion have an evidence of their regeneration and election also; for here David maketh this a mark of his regeneration: Thou art my portion.2. It is another mark of regeneration, after believing in God, and choosing him for our portion, to resolve to bring forth the fruits of faith in new obedience, as David did: I have said that I would keep thy words.3. As it is usual for God's children, now and then because of sin falling out, to be

exercised with a sense of God's displeasure, so it is a mark of a new creature not to lie stupid and senseless under this exercise, but to deal with God earnestly, for restoring the sense of reconciliation, and giving new experience of his mercy, as the Psalmist did; I intreated thy favour with my whole heart; and this is the third evidence of a new creature.4. The penitent believer hath the word of grace and the covenant of God for his assurance to be heard when he seeketh mercy: Be merciful unto me according to thy word.5. The searching in what condition we are in, and examination of our ways according to the word, and renewing of repentance, with an endeavour of amendment, is a fourth mark of a new creature: I thought on my ways, and turned my feet unto thy testimonies.6. When we do see our sin we are naturally slow to amend our doings; but the sooner we turn us to the way of God's obedience, we speed the better, and the more speedy the reforming of our life be, the more sound mark is it of a new creature: I made haste, and delayed not to keep thy commandments.7. Enduring of persecution and spoiling of our goods, for adhering to God's word, without forsaking of his cause, is a fifth mark of a new creature: The bands of the wicked have robbed me: but I have not forgotten thy law.8. As it is the lot of God's children who resolve to be godly, to suffer persecution, and to be forced either to lose their temporal goods or else to lose a good cause and a good conscience; so it is the wisdom of the godly to remember what the Lord's word requireth of us and speaketh unto us, and this shall comfort our conscience more than the loss of things temporal can trouble our minds: The bands of the wicked have robbed me: but I have not forgotten thy law.9. A sixth mark of a new creature is, to be so far from fretting under hard exercise as to thank God in secret cheerfully for his gracious word, and for all the passages of his providence, where none seeth us, and where there is no hazard of ostentation: At midnight I will rise to give thanks unto thee because of thy righteous judgments.10. A seventh mark of a renewed creature is, to associate ourselves and keep communion with such as are truly gracious, and do fear God indeed, as we are able to discern them: I am a companion of all them that fear thee.11. The fear of God is evidenced by believing and obeying the doctrine and direction of the Scripture, and no other ways: I am a companion of all them that fear thee, and of them that keep thy precepts.12. The eighth mark of a new creature is, not to rest in any measure of renovation, but earnestly to deal with God for the increase of saving knowledge, and fruitful obedience of it; for, Teach me thy statutes, is the prayer of the man of God, in whom all the former marks are found.13. As the whole of the creatures are witnesses of God's bounty to man, and partakers of that bounty themselves, so are they pawns of God's pleasure to bestow upon his servants greater gifts than these, even the increase of sanctification, in further illumination of mind and reformation of life: for this the Psalmist useth for an argument to be more and more sanctified: The earth, O Lord, is full of thy mercy: teach me thy statutes. David Dickson.Ver. 57. Thou art my portion, O LORD. The sincerity of this claim may be gathered, because he speaks by way of address to God. He doth not say barely, "He is my

portion"; but challengeth God to his face:Thou art my portion, O LORD. Elsewhere it is said, "The Lord is my portion, saith my soul" (La 3:24). There he doth not speak it by way of address to God, but he adds, "saith my soul"; but here to God himself, who knows the secrets of the heart. To speak thus of God to God, argues our sincerity, when to God's face we avow our trust and choice; as Peter, "Lord, thou knowest all things; thou knowest that I love thee" (John 21:17). Thomas Manton.Ver. 57. Thou art my portion, O LORD. Luther counsels every Christian to answer all temptations with this short saying, "Christianus sum, "I am a Christian; and I would counsel every Christian to answer all temptations with this short saying, "The Lord is my portion." O Christian, when Satan or the world shall tempt thee with honours, answer, "The Lord is my portion"; when they shall tempt thee with riches, answer, "The Lord is my portion"; when they shall tempt thee with preferments, answer, "The Lord is my portion"; and when they shall tempt thee with the favours of great ones, answer, "The Lord is my portion"; yea, and when this persecuting world shall threaten thee with the loss of thy estate, answer, "The Lord is my portion": and when they shall threaten thee with the loss of thy liberty, answer, "The Lord is my portion"; and when they shall threaten thee with the loss of friends, answer, "The Lord is my portion"; and when they shall threaten thee with the loss of life, answer, "The Lord is my portion." O, sir, if Satan should come to thee with an apple, as once he did to Eve, tell him that "the Lord is your portion"; or with a grape, as once he did to �oah, tell him that "the Lord is your portion"; or with a change of raiment, as once he did to Gehazi, tell him that "the Lord is your portion"; or with a wedge of gold, as once he did to Achan, tell him that "the Lord is your portion"; or with a bag of money, as once he did to Judas, tell him that "the Lord is your portion"; or with a crown, a kingdom, as once he did to Moses, tell him that "the Lord is your portion." Thomas Brooks.Ver. 57. Thou art my portion, O LORD. God is all sufficient; get him for your "portion", and you have all; then you have infinite wisdom to direct you, infinite knowledge to teach you, infinite mercy to pity, and save you, infinite love to care and comfort you, and infinite power to protect and keep you. If God be yours, all his attributes are yours; all his creatures, all his works of providence, shall do you good, as you have need of them. He is an eternal, full, satisfactory portion. He is an ever living, ever loving, ever present friend; and without him you are a cursed creature in every condition, and all things will work against you. John Mason, — 1694.Ver. 57. Thou art my portion, O LORD. If there was a moment in the life of David in which one might feel inclined to envy him, it would not be in that flush of youthful victory, when Goliath lay prostrate at his feet, nor in that hour of even greater triumph, when the damsels of Israel sang his praise in the dance, saying, "Saul hath slain his thousands, and David his ten thousands"; it would not be on that royal day, when his undisputed claim to the throne of Israel was acknowledged on every side and by every tribe; but it would be in that moment when, with a loving and trustful heart, he looked up to God and said, "Thou art my portion." In a later Psalm (142), which bears with it as its title, "A prayer of David, when he was in the cave, "we have the very same expression: "I said, Thou art my refuge and my portion in the land of the living." It adds immeasurably to such an expression, if we believe it to have been uttered at a time when every other possession and inheritance

was taken from him, and the Lord alone was his portion. — Barton Bouchier.Ver. 57. — He is an exceedingly covetous fellow to whom God is not sufficient; and he is an exceeding fool to whom the world is sufficient. For God is all inexhaustible treasury of all riches, sufficing innumerable men; while the world has mere trifles and fascinations to offer, and leads the soul into deep and sorrowful poverty. — Thomas Le Blanc.Ver. 57. — They who are without an ample patrimony in this life, may make to themselves a portion in heavenly blessedness. — Solomon Gessler.Ver. 57. — I have said that I would keep thy words. This he brings in by way of proving that which he said in the former words. Many will say with David, that God is their portion; but here is the point: how do they prove it? If God were their portion, they would love him; if they loved him they would love his word; if they loved his word they would live by it and make it the rule of their life. — William Cowper.Ver. 57. — I have said that I would keep thy words. He was resolved to keep his commandments, lay up his promises, observe his ordinances, profess and retain a belief in his doctrines. — John, Gill.HI�TS TO PREACHERS.Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.Verse 57-64. — The believer's portion. The Lord is the believer's portion (Psalms 119:57); heartily sought (Psalms 119:58-60); remaining though all else be taken away (Psalms 119:61); causing joy even at midnight (Psalms 119:62), and the selection of congenial company (Psalms 119:63-64)

BE�SO�, "Verse 57-58CHETH.Psalms 119:57-58. Thou art my portion, O Lord — Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure: and thou art an all-sufficient and excellent portion for me: see notes on Psalms 16:5; Psalms 73:26. I have said that I would keep thy words — I have not only purposed it in my own heart, but have professed it before others, and I do not repent of it. I entreated thy favour, &c. — Thy gracious presence and merciful assistance.

CO�STABLE, "Verses 57-648. Strong commitment to God"s Word119:57-64

The psalmist called on God for mercy because God was his chosen portion in life ( Psalm 119:57-58). He professed having lived in keeping with what God had commanded ( Psalm 119:58-60), even when his enemies intimidated him ( Psalm 119:61-62). He had made others his companions, who followed God"s law as he did ( Psalm 119:63-64).

COFFMA�, "Verse 57STROPHE 8

DESPITE THE E�CROACHME�T OF WICKED�ESS; THE PSALMIST

MAI�TAI�S FELLOWSHIP WITH LAW OBSERVERS

Cheth

"Jehovah is my portion:

I have said that I would observe thy words.

I entreated thy favor with my whole heart:

Be merciful unto me according to thy word.

I thought on my ways,

And turned my feet unto thy testimonies.

I made haste, and delayed not,

To observe thy commandments.

The cords of the wicked have wrapped me around;

But I have not forgotten thy law.

At midnight I will rise to give thanks unto thee

Because of thy righteous ordinances.

I am a companion of all them that fear thee,

And of them that observe thy precepts.

The earth, O Jehovah, is full of thy lovingkindness."

"The cords of the wicked have wrapped me" (Psalms 119:61). Coupled with Psalms 119:110, this verse was interpreted by Delitzsch as meaning the psalmist was in prison.[25] However, the statement in Psalms 119:45 about his walking "in liberty," and the word in this strophe that "he is a companion" of the faithful seems to cast doubt upon that interpretation.

ELLICOTT, "(57) Thou art my portion, O Lord.—This rendering is in accordance with Psalms 16:5; Psalms 73:26. But, even with these passages in view, a better rendering would be—

“This is my portion, O Lord, I said (it),

To keep Thy words.”

EBC, "Psalms 119:57 goes to the root of the matter in setting forth the resolve of obedience as the result of the consciousness of possessing God. He who feels, in his own happy heart, that Jehovah is his portion will be moved thereby to vow to keep His words. This psalmist had learned the evangelical lesson that he did not win God by keeping the Law, but that he was moved to keep the Law because he had won God; and he had also learned the companion truth, that the way to retain that possession is obedience.

BI, "Thou art my portion, O Lord: I have said that I would keep Thy words.

The wealth of life

A man’s portion is that which he deliberately chooses as the chief object of his life, that on which he concentrates” his thought, bestows his energy, lavishes his affection; that which in turn colours him, moulds him. No man need tell us in so many words what is his portion, his life is an eloquent proclamation of that fact. The sensualist who wallows in mire writes this message like the mark of the beast across his brow, “Lust is my portion.” The pleasure-seeker, whose one thought is selfish gratification, and who flits from gaiety to gaiety like a short-lived butterfly from flower to flower, announces by his whole bearing, “Enjoyment is my portion.” The avaricious man, whether known as a miser or not, as he surveys the golden pile and smiles over his ever-fattening bank account, tells you, heedless of his shrinking soul, that Mammon is his portion. The student, as he betakes himself to some sequestered nook where he can quiz the angel Truth, and secure sweet whispers from her lips, quietly asseverates, “Learning is my portion.” It may help us to realize how rich we are in God if I name a feature or two of this portion.

I. It is spiritual. One of the saddest phases of life to-day is the disparagement and denial of the spiritual nature of man. The body is too much in evidence to be denied or disparaged. The mind, too, comes in for a good measure of attention, but our real self, our upper self, our spiritual part, has meagre attention. Some deny the existence of the soul, others treat it just as though it were not; and there can be no doubt that the soul of many is an undiscovered world. Yet, in spite of our bad treatment of it, our spiritual nature will assert itself,—“As the hart panteth after the water brooks, so panteth my soul after Thee, O God.” I am not to be put off with matter. It is no use sending ms to Nature—singing streams, flowery meadows, towering hills, shining stars, beauteous phenomena, shifting scenes of splendour cannot satisfy me. I am not to be put off with mind. It is no use sending me to books. I am a person, and only a person can satisfy me. I am a spirit, and only the spiritual can meet my mighty longings. I am immortal, and only the eternal can be enough for me. And so it comes to pass, the moment a man discovers himself, he feels that no earthly portion can cover the whole of his necessity, can slake the whole of his thirst, and so he looks heavenwards, stretches out his little hands to grasp the hands of the Infinite One, and cries, “Whom have I in heaven but Thee, there is none upon the earth that I desire beside Thee. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever.”

II. It is present. The psalmist was not thinking of a far away patrimony which would be his when the river we call death should be crossed. God was then his treasure—“Thou art my portion.” And we have not to think of God as an estate which we have to die to realize in some distant heaven. That kind of feeling has wrought incalculable mischief in numberless Christian lives. There are those who conceive of their portion as wholly

yonder, and they doom the present to sheer emptiness. Be not deceived. The whole of our heaven is not there, a good slice of it is hero. Yonder is the tree of life, but the branches hang over the wall, and the grapes are not too high to be sour. Whatever God will be to us in heaven He is to us in large measure on earth. We need not go through the world as paupers, seeing we have such treasure at hand, Our life need not be a wilderness waste, a flowerless garden, a waterless well, a bankrupt bank, a sunless day, since God is ours. Let us appropriate our treasures; let us seek a present heaven; let us believe that we have in God an unspeakable fund of blessing—a present love, higher than the heavens, deeper than the sea, broader than the earth, and closer than the atmosphere; a present joy, keeping the heart young and warm, the face bright, the tongue musical; a present peace, keeping the soul unchafed and the life tranquil amid the strife of unfriendly voices; and a present grace enough for our sorest need, our darkest hour.

III. It is permanent. Many portions are precarious, perishable, evanescent. Millionaires have ore this seen their mountain of gold vanish. Grand estates have exchanged hands by a stroke of the pen. A great preacher says, “Nothing really belongs to a man if it can be taken from him. What we may lose we can scarcely be said to have. The only thing that is worth calling mine is something that so passes into and saturates the very substance of my soul; that, like a piece of cloth dyed in the grain, as long as two threads hold together, the tint will be there. That is how God gives Us Himself, and nothing can take Him out of a man’s soul.” As the sun gives itself to the flower, nourishing, painting, and perfecting it, so God gives Himself unto the soul that trusts in Him. We may have all that belongs to God in perpetual possession. He and all He has are ours every day alike.

IV. It is satisfying. Pleasure, does that satisfy? It never did; it never can. Xerxes felt, when surfeited with his indulgences, that something more was wanted, and offered a reward to the man who would invent a new pleasure. Wealth, does that satisfy? Nay, it rather breeds dissatisfaction. Social distinctions and worldly honours, are these satisfying? (W. Pearce.)

God our portion, and His Word our treasure

1. Observe the close connection between privilege and duty. “Thou art my portion, O Lord;” this is an unspeakable happiness. “I have said that I would keep Thy words”—this is the fitting return for such a blessing. Every mercy given us of the Lord brings with it a claim which we ought in gratitude to recognize.

2. Notice very carefully the order in which the privilege and the duty are arranged. The blessing of grace is first and the fruit of gratitude next. The grace given is the root and the resolve is the fruit growing out of it.

3. Each possession not only involves service, but appropriate service, even as each plant bears its own flower. The general principle which calls for service bears a particular application, for each particular Gospel benefit is linked with some special Gospel service. The unspeakable boon of having God for our portion has here fastened to it the peculiar excellence of keeping God’s words.

I. The infinite possesion. “Thou art my portion, O Lord.”

1. A clear distinction. The psalmist declares the Lord to be his portion in distinction to the portion of the ungodly. The seventy-third psalm gives a full and particular description of the ungodly in their prime and glory, when “their eyes stand out with

fatness,” and “they have more than heart can wish.” But David did not desire to share their short-lived joys, he sought his happiness elsewhere, looking to the Creator rather than the creatures and to eternity rather than time.

2. The positive claim—“Thou art my portion, O Lord.” He deliberately declares this in the silence of his soul. As for the ungodly, they are boasting of their prosperity, they are girding themselves with pride as with a golden chain; but I dare not seek my joy in such matters, “Thou art my portion, O Lord.” You see he speaks in the present tense. “Thou art my portion, O Lord.” There are some things which I have not received as yet, but I have already laid hold upon my God. At this hour “My Beloved is mine, and I am His.” I know whom I have believed, and I know that He has given Himself to me as I have given myself to Him. Beyond a doubt, Thou art at this very moment my portion, O Lord.

3. The portion itself. “Thou.”

(1) What a boundless portion.

(2) How abiding it is.

(3) An appropriate portion, in every way suitable go content the soul.

(4) In the fullest degree satisfying.

(5) An elevating portion.

(6) If God be my portion, then my portion is all of grace, for no one can merit God.

II. The appropriate resolution.

1. The preface, “I have said.” Why did he not put it, “Thou art my portion, O Lord; I will keep Thy words”? No, he writes “I have said it,” which means deliberation. He had thought over his happiness in having such a portion. What then? His thoughts began to stir within Him and to devise a fit expression for his gratitude, and he at last said, “I will keep Thy words.” It was no hasty thought, but a determined resolve. I suppose he also means that he had given a distinct pledge. He had opened his mouth to the Lord, and could not go back.

2. The link between the portion possessed and the resolution made: it is not very difficult to discover. God is best known to us by His words. His works reveal Him by a reflected light as ,the moon, but His words display Him by a direct light as a very sun of light to us. How do I know God except by His words? The God of the inspired Word is our God, and because this God is our portion, and we know Him by His words, therefore have we said we will keep His words.

3. What is this work of keeping God’s words?

(1) First, then, there is a Word which above all is to be kept, enshrined in the heart and obeyed in the life. “In the beginning was the Word.” That very name, “the Word,” given to Christ puts the highest honour upon every other word of revelation. Beware of trifling or being negligent towards any word of the Lord, since Jesus Christ is the chief and sum of the words of God.

(2) The word of the Gospel.

(3) Doctrines.

(4) Precepts.

(5) Promises. (C. H. Spurgeon.)

The wealth of the good

What is the portion of a good man? Nothing less than the Lord Himself.

I. This is an all-comprehensive “portion.” It embraces everything else: all good in this life and for ever. The man who can say, “The Lord is mine,” can say, “All things are mine.”

II. This is a soul-satisfying “portion.” Nothing short of this can satisfy the soul. Man’s spiritual nature has a deep hunger that the whole universe cannot satisfy, that nothing but God Himself can appease.

III. This is an imperishable “portion.” All inheritances of the earth will pass away, the kingdoms of the world will vanish as a cloud.

IV. This is an attainable “portion.” There are but few men in any generation that can attain an earthly inheritance of any value; but here is a portion open to all, He of[ors Himself “Seek the Lord while He may be found.” (Homilist,)

58 I have sought your face with all my heart; be gracious to me according to your promise.

BAR�ES, "I entreated thy favor -Margin, as in Hebrew, “face.” That is, he prayed that God would lift upon him the light of his countenance; that he would not avert his face from him in anger.

With my whole heart -With sincere, undivided affections. See Psa_119:2, Psa_119:10, Psa_119:34; Psa_9:1.

Be merciful unto me according to thy word - See the notes at Psa_119:41.

CLARKE,"Fourthly. Being determined in his heart, he tells us, I entreated thy favor with my whole heart. He found he had sinned; that he needed mercy; that he had no time to lose; that he must be importunate; and therefore he sought that mercy with all his soul.

Fifthly. Feeling that he deserved nothing but wrath, that he had no right to any good,

he cries for mercy in the way that God had promised to convey it: “Be merciful unto me!” And to this he is encouraged only by the promise of God; and therefore prays, “Be merciful unto me According to thy Word.”

GILL, "I entreated thy favour with my whole heart,.... Or, "thy face" (m); to see it; or thy presence, to enjoy it; to have communion with God, and the light of his countenance; than which nothing is more desirable and delightful to a gracious man: as also to be remembered with the special favour of God, in which is life; to have his love shed abroad in the heart; to have large views of interest in it, and to be rooted and grounded therein; and this the psalmist entreated, not in an hypocritical manner, but with all sincerity, heartiness, and affection, having tasted that the Lord was gracious. Or, "made thy face sick" (n); wearied him with supplications, gave him no rest until he obtained his request;

be merciful unto me, according to thy word: have compassion on me; sympathize with me in all my troubles; grant me fresh supplies of grace; and particularly show and apply thy pardoning grace and mercy to me, according to thy word of promise in the covenant of grace, in which provision is made for forgiveness of sins; see Psa_51:1; Aben Ezra and Kimchi think reference is had to Exo_33:19, but rather it is to 2Sa_12:13.

HE�RY, "David, having in the foregoing verse reflected upon his covenants with God, here reflects upon his prayers to God, and renews his petition. Observe, 1. What he prayed for. Having taken God for his portion, he entreated his favour, as one that knew he had forfeited it, was unworthy of it, and yet undone without it, but for ever happy if he could obtain it. We cannot demand God's favour as a debt, but must be humble suppliants for it, that God will not only be reconciled to us, but accept us and smile upon us. He prays, “Be merciful to me, in the forgiveness of what I have done amiss, and in giving me grace to do better for the future.” 2. How he prayed -with his whole heart, as one that knew how to value the blessing he prayed for. The gracious soul is entirely set upon the favour of God, and is therefore importunate for it. I will not let thee go except thou bless me. 3. What he pleaded - the promise of God: “Be merciful to me, according to thy word. I desire the mercy promised, and depend upon the promise for it.” Those that are governed by the precepts of the word and are resolved to keep them (Psa_119:57) may plead the promises of the word and take the comfort of them.

JAMISO�, "favour—Hebrew, “face” (Psa_45:12).

CALVI�, "58.I have earnestly besought thy face. In this verse David asserts, that he still persevered in the exercise of prayer; for without prayer faith would become languid and lifeless. The manner in which he expresses himself, which, in other languages, might be unpolished, among the Hebrews, expresses that familiar communication to which God admits, and even invites his servants when they come into his presence. The substance of his prayers, and the sum of his desires, he comprehends in a single sentence; namely, that he implored the mercy of God, the sure hope of which he had formed from his word. Let us observe, then, in the first place, we are aroused from our supineness, that we may exercise our faith by prayer. In the second place, the principal thing for which we ought to pray is, that

God, out of his free grace, may be favorable to us, look on our affection, and grant us relief. God does, indeed, aid us in a variety of ways, and our necessities also are innumerable; still the thing which we must principally and particularly request is, that he: will have mercy upon us, which is the source of every other blessing. And, in the last place, that we may not present prayers that have no meaning, let us learn that God, in all his promises, is set before us as if he were our willing debtor.

SPURGEO�, "Ver. 58. I intreated thy favour with my whole heart. A fully assured possession of God does not set aside prayer, but rather urges us to it; he who knows God to be his God will seek his face, longing for his presence. Seeking God's presence is the idea conveyed by the marginal reading, "thy face, "and this is true to the Hebrew. The presence of God is the highest form of his favour, and therefore it is the most urgent desire of gracious souls: the light of his countenance gives us an antepast of heaven. O that we always enjoyed it! The good man entreated God's smile as one who begged for his life, and the entire strength of his desire went with the entreaty. Such eager pleadings are sure of success; that which comes from our heart will certainly go to God's heart. The whole of God's favours are ready for those who seek them with their whole hearts.Be merciful unto me according to thy word. He has entreated favour, and the form in which he most needs it is that of mercy, for he is more a sinner than anything else. He asks nothing beyond the promise, he only begs for such mercy as the word reveals. And what more could he want or wish for? God has revealed such an infinity of mercy in his word that it would be impossible to conceive of more. See how the Psalmist dwells upon favour and mercy, he never dreams of merit. He does not demand, but entreat; for he feels his own unworthiness. �ote how he remains a suppliant, though he knows that he has all things in his God. God is his portion, and yet he begs for a look at his face. The idea of any other standing before God than that of an undeserving but favoured one never entered his head. Here we have his "Be merciful unto me" rising with as much intensity of humble pleading as if he still remained among the most trembling of penitents. The confidence of faith makes us bold in prayer, but it never teaches us to live without prayer, or justifies us in being other than humble beggars at mercy's gate.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 58. — I entreated thy favour, or; I seek thy face. To seek the face is to come into the presence. Thus the Hebrews speak when desirous of expressing that familiar intercourse to which God admits his people when he bids them make known their requests. It is truly the same as speaking face to face with God. — Franciscus Vatablus, 1545.Ver. 58. — I entreated thy favour with my whole heart I have often remarked how graciously and lovingly the Lord delights to return an answer to prayer in the very words that have gone up before him, as if to assure us that they have reached his ear, and been speeded back again from him laden with increase. "I entreated thy favour with my whole heart." Hear the Lord's answer to his praying people: "I will rejoice over them to do them good assuredly with my whole heart and with my whole soul." — Barton Bouchier.Ver. 58. — With my whole heart. The Hebrew expresses great earnestness and

humility in supplication. — A. R. Fausset.Ver. 58. — With my whole heart. Prayer is chiefly a heart work. God heareth the heart without the mouth, but never heareth the mouth acceptably without the heart. — Walter Marshall.Ver. 58. — Be merciful unto me, etc. He protested before that he sought the Lord with his whole heart, and now he prayeth that he may find mercy. So indeed it shall be; boldly may that man look for mercy at God's hand who seeks him truly. Mercy and truth are wont to meet together, and embrace one another: where truth is in the soul to seek, there cannot but be mercy in God to embrace. If truth be in us to confess our sins and forsake them, we shall find mercy in God to pardon and forgive them. — William Cowper.Ver. 58. — According to thy word. He prayeth not for what he lusteth after, but for that which the Lord promised; for St. James saith, "You pray and have not, "etc., and this is the cause, that we have not the thing we pray for, because we pray not according to the word. His word must be the rule of our prayers, and then we shall receive; as Solomon prayed and obtained. God hath promised forgiveness of sins, the knowledge of his word, and many other blessings. If we have these, let not our hearts be set on other things. — Richard Greenham.Ver. 58. — According to thy word. The Word of God may be divided into three parts; into commandments, threatenings, and promises; and though a Christian must not neglect the commanding and threatening word, yet if ever he would make the Word a channel for Divine comfort, he must study the promising word; for the promises are a Christian's magna charta for heaven. All comfort must be built upon a Scripture promise, else it is presumption, not true comfort. The promises are pabulum fidei, et anima fidei, the food of faith, and the soul of faith. As faith is the life of a Christian, so the promises are the life of faith: faith is a dead faith if it hath no promise to quicken it. As the promises are of no use without faith to apply them, so faith is of no use without a promise to lay hold on. — Edmund Calamy.Ver. 58. — The rule and ground of confidence is, "according to thy word." God's word is the rule of our confidence; for therein is God's stated course. If we would have favour and mercy from God, it must be upon his own terms. God will accept of us in Christ, if we repent, believe, and obey, and seek his favour diligently: he will not deny those who seek, ask, knock. Many would have mercy, but will not observe God's direction. We must ask according to God's will, not without a promise, nor against a command. God is made a voluntary debtor by his promise. These are notable props of faith, when we are encouraged to seek by the offer, and urged to apply by the promise. We thrive no more in a comfortable sense of God's love, because we take not this course. — Thomas Manton.

EBC 58-63, "Psalms 119:58 corresponds in some measure to Psalms 119:57, but the order of clauses is inverted, a stating the psalmist’s prayer, as Psalms 119:57 b did his resolve, and b building on his cry the hope that God would be truly his portion and bestow His favour on him. But the true ground of our hope is not our most whole-hearted prayers, but God’s promise. The following five verses change from the key of petition into that of profession of obedience to, and delight in, the Law. The fruit of wise consideration of one’s conduct is willing acceptance of God’s law as His witness of what is right for us. The only "ways" which sober consideration

will approve are those marked out in mercy by Him, and meditation on conduct is worthless if it does not issue in turning our feet into these. Without such meditation we shall wander on byways and lose ourselves. Want of thought ruins men (Psalms 119:59). But such turning of our feet to the right road has many foes, and chief among them is lingering delay. Therefore resolve must never be let cool, but be swiftly carried into action (Psalms 119:60). The world is full of snares, and they lie thick round our feet whenever these are turned towards God’s ways. The only means of keeping clear of them is to fix heart and mind on God’s law. Then we shall be able to pick our steps among traps and pits (Psalms 119:61). Physical weariness limits obedience, and needful sleep relaxes nervous tension, so that many a strenuous worker and noble aspirant fails beneath his daylight self in wakeful night seasons. Blessed they who in the night see visions of God and meditate on His law, not on earthly vanities or aims (Psalms 119:62). Society has its temptations as solitude has. The man whose heart has fed in secret on God and His law will naturally gravitate towards like minded people. Our relation to God and His uttered will should determine our affinities with men, and it is a bad sign when natural impulses do not draw us to those who fear God. Two men who have that fear in common are liker each other in their deepest selves, however different they may be in other respects, than either of them is to those to whom he is likest in surface characteristics and unlike in this supreme trait. (Psalms 119:63). One pathetic petition closes the section. In Psalms 119:19 the psalmist had based his prayer for illumination on his being a stranger on earth; here he grounds it on the plentitude of God’s lovingkindness, which floods the world. It is the same plea in another form. All creatures bask in the light of God’s love, which fails on each in a manner appropriate to its needs. Man’s supreme need is the knowledge of God’s statutes; therefore, the same all-embracing Mercy, which cares for these happy, careless creatures, will not be implored in vain, to satisfy his nobler and more pressing want. All beings get their respective boons unasked; but the preeminence of ours is partly seen in this, that it cannot be given without the cooperation of our desire. It will be given wherever that condition is fulfilled (Psalms 119:64).

BI 58-60, "I entreated Thy favour with my whole heart: be merciful unto me according to Thy Word.

The duties which mark the commencement of the Christian course

I. The consideration of our ways.

1. He betakes himself to consider—

(1) not the ways of other people, officiously prying into their char-actors, scrutinizing what is amiss in them, etc.

(2) Nor the light in ‘which his own ways are regarded by other persons.

2. But his own ways, as they are in reality, and as they appear in the sight of that God, who trieth the heart and the reins.

II. An attention to God’s word.

1. Man’s sinful and lost state.

2. The great remedy for this.

III. Earnest prayer for God’s proffered mercy and grace.

1. The object of his prayer—God’s favour and God’s mercy according to His Word.

2. The cordiality of his prayer.

IV. An immediate obedience to God’s commandments.

1. The nature of his obedience. It is not the obedience of an angel that never sinned; hut of a sinner under a dispensation of mercy.

2. This obedience is immediate; is net delayed, but attended to at once.

(1) Because he is aware of the shortness and uncertainty of his life.

(2) Because, even though his life should be spared, his faculties may not.

(3) Because, even though both his life and his faculties should be continued to him, the grace of God, without which all attempts at Christian obedience must be utterly vain, may be denied him.

(4) Because, even though this most tremendous of all judgments should not be inflicted on him, still, by his delay, he would only increase the difficulties of his obedience, whenever he should set about it.

(5) Because by his delay he would lose all that comfort and sweet satisfaction of mind which are the ordinary accompaniments of obedience.

(6) Because by such delay he would lose also so many opportunities never to be recovered of doing good to man, and of glorifying the God of his salvation; and—

(7) Because he would suffer materially as to his eternal state; for, though the idea of merit is to be entirely excluded and our admission into heaven is to be ascribed solely to God’s mercy in Christ; still, through that same mercy, will no sincere attempt at obedience, not even the grant of a cup of cold water given on truly Christian principles, fail of an abundant gracious reward. (John Natt, B. D.)

Laws for the bestowment of the Divine mercy

I. Principles or laws in accordance with which God shows mercy.

1. His own pleasure.

2. Through Jesus Christ.

3. He limits its highest exercise to the penitent and godly.

4. His own glory.

II. Why the devout mind would have these laws always observed. (J. R. Page.)

59 I have considered my ways

and have turned my steps to your statutes.

BAR�ES, "I thought on my ways - This language most naturally refers to the time of conversion, and may be employed without impropriety to describe the process of a sinner’s turning to God. It would seem to be descriptive of the experience of the author of the psalm when he became personally interested in the subject of religion. The first step in such a work is reflection on the course of life which has been led; on the guilt of such a course; and on the consequences. It is a pause in the career of sin and folly - a pause for reflection and thought. Compare Luk_15:17-18. No one is converted without such reflection; and as soon as a sinner can be made to pause and reflect on his course, there is hope that he will be converted. Assuredly it is proper for all, whatever may be their circumstances in life, to pause from time to time; to reflect; to ask what will be the consequences of the course of life which is pursued.

And turned my feet - Changed my course of life. He himself did this in fact; and he does not hesitate to say that it was he who thus turned. His own agency was employed. He does not say that he “waited” for God to turn him; or that he found he could not turn of himself, but that he turned; he paused; he reflected; he changed his course of life. This is true in conversion always. There is an actual turning from sin; an actual turning to God. The sinner turns. He leaves an old path, and treads a new one. He does this as the conscious result of reflection on the course which he was pursuing; and there is nothing in his actual turning, or in his whole future course, which is not the proper result of reflection, or which a proper reflection on the course of life would not lead to and justify. Man himself is always active in conversion. That is, he does something; he changes; he repents; he believes; he turns to God; it is not God that changes, that repents, that believes, that turns; it is the man himself. It is, indeed, by the grace and help of God; but the effect of that grace is not to make him idly wait; it is to rouse him to effort; to lead him to act.

Unto thy testimonies - Thy law, considered as the divine testimony in regard to what is right.

CLARKE,"First. I thought on my ways - chashabti, I deeply pondered חשבתיthem; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.

Secondly. And turned my feet unto thy testimonies - Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God’s word for his directory, and set out fairly in the way of life and salvation.

GILL, "I thought on my ways,.... What they were, whether right or wrong; whither they led, what would be the consequences of walking in them: the Septuagint and Arabic versions read, "thy ways"; no doubt the psalmist thought of both; of his own ways, in which he had walked; and of God's ways, which he directed him to walk in: and, considering the superior pleasure and profit of the latter, he preferred them to the former. The Targum is, "I thought to mend my ways", or "make them good". Hence he took the following step:

and turned my feet unto thy testimonies; betook himself to the word of God, which testifies of his will, and directs to those ways he would have his people to walk in; and he steered his course of life and actions thereby; he turned from his own ways into the ways of God; under the influence of divine grace, he turned, being turned.

HE�RY 59-60, "David had said he would keep God's word (Psa_119:57), and it was well said; now here he tells us how and in what method he pursued that resolution. 1. He thought on his ways. He thought beforehand what he should do, pondering the path of his feet (Pro_4:26), that he might walk surely, and not at all adventures. He thought after what he had done, reflected upon his life past, and recollected the paths he had walked in and the steps he had taken. The word signifies a fixed abiding thought. Some make it an allusion to those who work embroidery, who are very exact and careful to cover the least flaw, or to those who cast up their accounts, who reckon with themselves, What do I owe? What am I worth? “I thought not on my wealth (as the covetous man, Psa_49:11) but on my ways, not on what I have, but what I do:” for what we do will follow us into another world when what we have must be left behind. Many are critical enough in their remarks upon other people's ways who never think of their own: but let every man prove his own work. 2. He turned his feet to God's testimonies. He determined to make the word of God his rule, and to walk by that rule. He turned from the by-paths to which he had turned aside, and returned to God's testimonies. He turned not only his eye to them, but his feet, his affections to the love of God's word and his conversation to the practice of it. The bent and inclinations of his soul were towards God's testimonies and his conversation was governed by them Penitent reflections must produce pious resolutions. 3. He did this immediately and without demur (Psa_119:60): I made haste and delayed not. When we are under convictions of sin we must strike while the iron is hot, and not think to defer the prosecution of them, as Felix did, to a more convenient season. When we are called to duty we must lose no time, but set about it today, while it is called today. Now this account which David here gives of himself may refer either to his constant practice every day (he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay), or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was, by the grace of God, thus wrought. Note, (1.) Conversion begins in serious consideration, Eze_18:28; Luk_15:17. (2.) Consideration must end in a sound conversion. To what purpose have we thought on our ways if we do not turn our feet with all speed to God's testimonies?

JAMISO�, "So the prodigal son, when reduced to straits of misery (Luk_15:17, Luk_15:18).

SBC, "I. Hebrew scholars tell us that when they get to the root of these words, "I

thought on my ways," they find a weaver there working at his loom. That is the figure that lies deep beneath this word—the figure of a man working skilfully at his web, looking to his garment, that he may not be ashamed whatever side may be exposed, careful that on both sides his workmanship is faultless. "I thought on my ways." I turned my life upside down, round about, looked at it from all points of view, as a weaver with his web, so as to have no seamy side, but that it might be equally perfect in its workmanship in all its parts. And when I saw I was wrong, I turned my feet unto God’s testimonies.

II. We are not too ready to think about our ways; it is not so easily done as you may think. We learn from the words of David that there are various ways of helping ourselves to look at our ways, to get a sight of ourselves. When David looked at his web embroidery, after looking at the pattern on his frame, he would, as he was anxious to work, and in the measure of his being anxious, and as it grew in his hands—he would become displeased. That is always the sign of a fine worker. No matter what the work is, it is always the sign of a first-rate craftsman to be never content. That is one feature of the good artist, whatever he is working at; he goes back to the inception of it in his mind, and thinks how fair, and beautiful, and without flaw it lay in his mind: and when he sees it on the frame, on the loom, he sees how far short it has fallen of the image he had about it when it lay on his mind. Always when we look from the stage of hope and intuition we see how far short our present life is. But we can also look at our present ways not only from the past, but by going forward and looking down on them as they are now. Nothing is more stimulating or more improving than to go out of the present and look back, or to ask how we would wish it to be when the work is no longer in our hands. What is it that demoralises the present and makes us weary? That demoralising thing we have yet the present spared us to turn from into the way of God’s commands.

A. Whyte, Contemporary Pulpit, vol. v., p. 165.

Reference: Psa_119:59.—Spurgeon, Sermons, vol. xx., No. 1181.

Psalms 119:59-60

Such is the history of almost all solid conversion. The great destroyer of the souls of men, which throughout the whole world is so widely wasting, is not so much wilful, deliberate sin as thoughtlessness. At first sinners do not think; then they will not think; at last they cannot think.

I. This is the history of most of mankind: a thoughtless childhood, careless youth, too thoughtful manhood; one half of life without thought, the other with misplaced thought—thoughtful to things of time and sense, thoughtless of Him who made them and of their real selves.

II. "I thought on my ways." Before this, then, he had not thought on them. "I took account of, reckoned up, calculated, my ways," for our ways, although leading in one direction, are many; there are as many ways as there are acts, or passions, or temptations: and he reckoned them up and took account of them all, whither they were all leading, to turn them all and his whole self into the way of God. Such is the way of all solid conversion.

III. We cannot understand what we are now unless we look back, as far as we may, on all we have been. Not fully to know thyself, as far as thou canst, is to walk blindly on a

precipice, where to fall is to perish for ever. Make haste and delay not to keep God’s commandments. Nothing besides lingers. Time is sweeping by. Thy life is hasting away. "Make haste and delay not."

E. B. Pusey, Occasional Sermons, p. 142.

CALVI�, "59.I thought upon my ways (421) The amount is, that after the prophet had paid due regard to his manner of life, his only aim then was to follow the teaching of the law. In these words he intimates indirectly, that if it be inquired why men go astray, and are miserably distracted amidst conflicting impulses, the reason is, their thoughtlessly indulging themselves in the gratification of their passions. Every man watches most carefully, and applies all his energy to whatever his inclination may lead him, but all are blind in choosing the object which they ought to pursue; or rather, as if their eyes were sealed, they are either hurried away inconsiderately, or else, through carelessness, wander imperceptibly from one object to another. One thing is certain, that there is no one who carefully considers his ways; and, therefore, it is not without reason the prophet exhorts us, that the commencement of a godly life consists in men awaking from their lethargy, examining their ways, and, at last, wisely considering what it is to regulate their conduct properly. He next instructs us, that when a person is inclined in good earnest to frame the course of his life well, there is nothing better than for him to follow the direction which the Lord points out. In fact, were not men infatuated, they would universally and unanimously make choice of God to be the guide of their life.

SPURGEO�, "Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. While studying the word he was led to study his own life, and this caused a mighty revolution. He came to the word, and then he came to himself, and this made him arise and go to his Father. Consideration is the commencement of conversion: first we think and then we turn. When the mind repents of ill ways the feet are soon led into good ways; but there will be no repenting until there is deep, earnest thought. Many men are averse to thought of any kind, and as to thought upon their ways, they cannot endure it, for their ways will not bear thinking of. David's ways had not been all that he could have wished them to be, and so his thoughts were sobered over with the pale cast of regret; but he did not end with idle lamentations, he set about a practical amendment; he turned and returned, he sought the testimonies of the Lord, and hastened to enjoy once more the conscious favour of his heavenly friend. Action without thought is folly, and thought without action is sloth: to think carefully and then to act promptly is a happy combination. He had entreated for renewed fellowship, and now he proved the genuineness of his desire by renewed obedience. If we are in the dark, and mourn an absent God, our wisest method will be not so much to think upon our sorrows as upon our ways: though we cannot turn the course of providence, we can turn the way of our walking, and this will soon mend matters. If we can get our feet right as to holy walking, we shall soon get our hearts right as to happy living. God will turn to his saints when they turn to him; yea, he has already favoured them with the light of his face when they begin to think and turn.

EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 59. — I thought on my ways, and turned my feet unto thy testimonies. The transition which is made in the text from the occasion of this alteration, "I thought on my ways, "to the change itself, is very lofty and elegant. He does not tell us that, after a review of them, he saw the folly and danger of sin, the debasedness of its pleasures, and the poison of its delights; or that, upon a search into God's law, he was convinced that what he imagined so severe, rigid, and frightful before, was now all amiable and lovely; no, but immediately adds, "I turned my feet unto thy testimonies"; than which I can conceive nothing more noble or strong; for it emphatically says, that there was no need to express the appearance his ways had when once he thought upon them. What must be the consequence of his deliberation was so plain, namely, that sin never prevails but where it is masked over with some false beauties, and the inconsiderate, foolish sinner credulously gives ear to its enchantments, and is not at pains and care to enquire into them; for a deep, thorough search would soon discover that its fairest appearances are but lying vanities, and that he who is captivated with that empty show is in the same circumstances with a person in a dream, who can please himself with his fancy only while asleep, and that his awakening out of it no sooner or more certainly discovers the cheat, than a serious thinking upon the ways of iniquity and rebellion against God will manifest the fatal madness of men in ever pursuing them. — William Dunlop, 1692-1720.Ver. 59. — I thought on my ways, and turned my feet unto thy testimonies. Some translate the original, I looked on both sides upon my ways, I considered them every way, "and turned my feet unto thy testimonies" I considered that I was wandering like a lost sheep, and then I returned. — George Swinnock.Ver. 59. — I thought on my ways, etc. The Hebrew word but that is here used for thinking, signifies to think on a man's ways accurately, advisedly, seriously, studiously, curiously. This holy man of God thought exactly and curiously on all his purposes and practices, on all his doings and sayings, on all his words and works, and finding too many of them to be short of the rule, yea, to be against the rule, he turned his feet to God's testimonies; having found out his errors, upon a diligent search, a strict scrutiny, he turned over a new leaf, and framed his course more exactly by rule. O Christians, you must look as well to your spiritual wants as to your spiritual enjoyments; you must look as well to your layings out as to your layings up; you must look as well forward to what you should be, as backward to what you are. Certainly that Christian will never be eminent in holiness that hath many eyes to behold a little holiness, and never an eye to see his further want of holiness. — Thomas Brooks.Ver. 59. — I thought on my ways. The word signifies a fixed, abiding thought. Some make it an allusion to those that work embroidery; that are very exact and careful to cover the least flaw; or to those that cast accounts. Reckon with yourselves, What do I owe? what am I worth? "I thought" not only on my wealth, as the covetous man, Psalms 69:11; but "on my ways"; not what I have, but what I do; because what we do will follow us into another world, when what we have must be left behind. Many are critical enough in their remarks upon other people's ways that never think of their own, but "let every man prove his own work."This account which David here gives of himself may refer either to his constant

practice every day; he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay: or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was by the grace of God thus wrought. �ote, 1. Conversion begins in serious consideration; Ezekiel 18:28; Lu 15:17. 2. Consideration must end in a sound conversion. To what purpose have we thought on our ways, if we do not turn our feet with all speed to God's testimonies? — Matthew Henry.Ver. 59. — I thought on my ways. Be frequent in this work of serious consideration. If daily you called yourselves to an account, all acts of grace would thrive the better. Seneca asked of Sextius, Quod hodie malum sanasti? cui vitio obstitisti? You have God's example in reviewing every day's work, and in dealing with Adam before he slept. The man that was unclean was to wash his clothes at eventide. — Thomas Manton.Ver. 59. — I thought on my ways, etc. Poisons may be made curable. Let the thoughts of old sins stir up a commotion of anger and hatred. We shiver in our spirits, and a motion in our blood, at the very thought of a bitter potion we have formerly taken. Why may we not do that spiritually, which the very frame and constitution of our bodies doth naturally, upon the calling a loathsome thing to mind? The Romans' sins were transient, but the shame was renewed every time they reflected on them: Romans 6:21, "Whereof ye are now ashamed." They reacted the detestation instead of the pleasure: so should the reviving of old sins in our memories be entertained with our sighs, rather than with joy. We should also manage the opportunity, so as to promote some further degrees of our conversion: "I thought or, my ways, and turned my feet unto thy testimonies." There is not the most hellish motion, but we may strike some sparks from it, to kindle our love to God, renew our repentance, raise our thankfulness, or quicken our obedience. — Stephen Charnock.Ver. 59. — And turned my feet unto thy testimonies. Mentioning this passage, Philip Henry observed, that the great turn to be made in heart and life is, from all other things to the word of God. Conversion turns us to the word of God, as our touchstone, to examine ourselves, our state, our ways, spirits, doctrines, worships, customs; as our glass, to dress by, James 1:1-27; as our rule to walk and work by, Galatians 6:16; as our water, to wash us, Psalms 119:9; as our fire to warm us, Lu 24:32; as our food to nourish us, Job 23:12; as our sword to fight with, Ephesians 6:13-17; as our counsellor, in all our doubts, Psalms 119:24; as our cordial, to comfort us; as our heritage, to enrich us.Ver. 59. — And turned my feet unto thy testimonies. �o itinerary to the heavenly city is simpler or fuller than the ready answer made by an English prelate to a scoffer who asked him the way to heaven; "First turn to the right, and keep straight on." — �eale and Littledale.Ver. 59. — And turned. Turn to God, and he will turn to you; then you are happy, though all the world turn against you. — John Mason.

BE�SO�, "Verses 59-61Psalms 119:59-61. I thought on my ways — I seriously considered both my former

conduct, and my duty in all my future actions; and turned my feet unto thy testimonies — And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. — Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me — Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, σχοινια αµαρτωλων περιεπλακησαν µοι, the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.

SIMEO�, "Verse 59-60DISCOURSE: 704

SERIOUS A�D SPEEDY CO�VERSIO� TO GOD RECOMME�DED

Psalms 119:59-60. I thought on my ways, and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy commandments.

AT what period of David’s life these words were written, we are not informed: if in his early youth, they relate to his first conversion to God; but if in his middle or more advanced life, they declare the daily habit of his soul. Under any circumstances they are very instructive. To young people they shew, that it is never too early to begin a life of entire devotedness to God. To those engaged in business of any kind, they manifest, that, whilst in the world, they should not be of the world, but in the midst of all their cares they should preserve their minds spiritual and heavenly. To the great and noble, yea, to princes and kings, they hold forth a solemn admonition to imitate the Jewish monarch, and to be as eminent in piety, as they are elevated above others in state and dignity. This all may learn from them, that if ever we would find acceptance with God in the great day, we must turn to him,

I. With care and diligence—

Inconsideration is the source of almost all the evil that exists—

[Men will not give themselves the trouble to look back upon their past conduct. They take for granted that all has been right, or at least not materially wrong; and that they have done nothing that calls for any particular humiliation before God. Of this the prophet Jeremiah complains [�ote: Jeremiah 8:6.]; as does our Lord also of the Jews in his day [�ote: John 3:19-20.]. �or will men take much pains to ascertain the path of duty in reference to what is future: they love rather to act from the impulse of the moment; nor have they any apprehensions that they shall offend God by any thing that they may do. “They do what is right in their own eyes,” without inquiring whether it be right in God’s sight, or not; or whether he remembers it, or not [�ote: Hosea 7:2.].]

But we should compare our actions carefully with the word of God—

[The sacred volume is the only adequate standard of truth and virtue. If we satisfy ourselves with the opinions of men and the customs of the world, we shall be sure to err. We should take “God’s testimonies,” and try our ways by them. In particular, we should notice what God has testified to us in his gospel; and see whether in our spirit and conduct we are such as he requires us to be. In this lies the vast difference between the standard of the world and that of God: the world regards nothing but our outward conduct, and that chiefly in reference to the welfare of society; whereas God has respect to all our dispositions towards him and his Christ, and to all our motives and principles of action towards men. We should take the scripture then as our touchstone; and see how far the whole habit of our minds accords with what is required of us there, and what we see exemplified in the primitive saints — — —Yea, we should set Christ himself before us, and try ourselves by the standard of his perfection — — —]

And, having ascertained what God’s word requires, we should rectify our lives according to it—

[We must “turn,” not our thoughts only, but “our feet” also, unto his testimonies. Having found out our past errors, we should humble ourselves for them, and determine, through grace, to run into them no more: and having discovered “the good old way,” we should strive, through grace, to “walk in it.” As for obstacles of any kind, we should not regard them. We should have it settled in our minds, that “the high-way of holiness” is the only road that will lead to heaven; and we should resolve, that, however narrow and unfrequented it may be, we will walk in it, even though earth and hell should conspire to obstruct our progress [�ote: Matthew 7:13-14.] — — — This is the advice given us by the voice of inspiration [�ote: Lamentations 3:40.]: and to follow it is the duty, the interest, the happiness, of every human being [�ote: Ecclesiastes 12:13. Luke 10:42.].]

In this however there should be no delay: we should all address ourselves to this work,

II. With promptitude and decision—

�ext to utter thoughtlessness is the evil of procrastination—

[There are none so blind as not to know that they have some occasion for repentance, or so hardened as to have formed a determined resolution that they will never repent. All have a faint purpose in their minds, that at some future period they will repent: but then they put it off at present, in expectation of some “more convenient season.” The young think that they have time enough before them, and that any great attention to religion is unsuited to their age. The busy are so engaged in their several concerns, that they think they may well be excused attending to religion, till a time of greater leisure. Every one finds some excuse for himself, and puts off the evil day, in hopes that some period will arrive when he shall be better disposed to the great work of turning unto God — — —]

But it is folly and madness to defer this important work—

[It must be done; or else we inevitably and eternally perish — — — �o man can call an hour his own. “We know not what a day, an hour, a moment, may bring forth:” whilst we are looking for days and years to come, God may say, “Thou fool, this night thy soul shall be required of thee.” The difficulty of the work increases daily. The force of habit is exceeding great: and the longer we fulfil the desires of the flesh and of the mind, the more difficult it will be to mortify and subdue them — — —We are in danger also of provoking God to withdraw from us all the assistances of his Spirit. We may “grieve the Holy Spirit,” yea, may “quench” also his sacred motions. God has said, “My Spirit shall not alway strive with man:” and if once he say respecting us, “Let them alone,” our doom is sealed as surely as if we were already gone beyond redemption. And how awful is the state of those who are taken unprepared! What “weeping and wailing and gnashing of teeth” will they experience, cursing their own folly, and vainly wishing it were possible for them to have another opportunity afforded them for working out their salvation [�ote: Ecclesiastes 9:10.]!

Say then whether any man should defer one hour this necessary work! surely we should “make haste, and not delay, to keep God’s commandments [�ote: See Hebrews 3:7-14.].”]

That in this great work you may not miscarry, we would subjoin some useful advice—

Cry mightily to God — — —, and seek of him,

1. Impartiality in judging—

[Self-love always prompts us to form a favourable estimate of our own conduct. If we search at all, we search rather for excuses than for sins; for grounds of self-approbation, rather than of self-reproach. But what folly is this! God will form his estimate aright, whether we do or not; and by his own estimate he will judge us in the last day. Professors of religion, no less than others, are warped by self-love; and thousands there are whose spirit and conduct are directly at variance with the Gospel, whilst yet they boast of themselves as lights in a dark world — — — O search your hearts, as the Jews searched their houses for leaven, or as you would search a room for jewels which you had lost. You would not hastily shut your eyes, and say, There is no jewel here; but you would be examining every corner, to find as many as possibly you could; not content to leave so much as one undiscovered. If such impartiality were once exercised by us in detecting our sins, we should not be far from the kingdom of God.]

2. Fidelity in acting—

[Were a traveller, after long and laborious search, to find the true way to the place

whither he was journeying, he would retrace his steps, and proceed in the path which led to the place of his destination. It might be less pleasant than his former path; but still he would walk in it. Say not then that a life of entire devotedness to God is difficult, or that the ways of Christ and his Apostles would make you singular, or require sacrifices on your part. Be it so: but still you must go forward: you must “not confer with flesh and blood:” you must give yourselves up, in body, soul, and spirit, to the Lord. You must strive to “walk altogether as Christ walked,” and to “stand perfect and complete in all the will of God.”]

3. Firmness in persevering—

[It is comparatively easy to begin well: the difficulty lies in persevering. The fear of death, or some strong impression on our minds, will operate for a time; but, if there be not a root of grace in us, we shall soon turn back to our evil ways. And, if we do that, we make our state really worse than it was before we thought of our ways at all [�ote: 2 Peter 2:21.]. O “be not weary in well doing.” Make up your mind to encounter difficulties, and to endure hardships: and know that the end will richly repay for all the difficulties of the way.]

60 I will hasten and not delay to obey your commands.

BAR�ES, "I made haste - This language further describes the process of conversion. There was no delay; there was no excuse offered. He acted at once under his conviction of what was right. He did not ask permission to defer it to a future time; he did not attempt to avoid the duty; not plead inability; he did not give himself merely to the “use of means;” he did not rely on prayer, and reading, and reflection; but “he did the thing, and he did it at once.” This is conversion; and if all convicted sinners would follow this example, and do at once that which they are commanded to do, and which they know they ought to do, there would be in no case any difficulty about conversion, for the main difficulty in conversion lies in the fact that the sinner is not willing to obey God at once; that he will not break away from his sins; that he endeavors to excuse himself; that he pleads for delay; that he waits for God to do what he himself ought to do.

And delayed not to keep thy commandments - I did not continue to go on in a

course of sin, but I forsook my sin and obeyed.

CLARKE,"Thirdly. I made haste, and delayed not - He did this with the utmost speed; and did not trifle with his convictions, nor seek to drown the voice of conscience.

The original word, which we translate delayed not, is amazingly emphatical. ולא�

velo�hithmahmahti, I did not stand what-what-whating; or, as we used to התמהמהתי

express the same sentiment, shilly-shallying with myself: I was determined, and so set out. The Hebrew word, as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice.

GILL, "I made haste, and delayed not to keep thy commandments. As soon as he was sensible of his duty, he immediately complied with it; he consulted not with flesh and blood, but at once yielded a cheerful obedience to the commands of God. Instances of evangelical obedience of this kind we have in the three thousand converts, in Saul, and in the jailer and his house, Act_2:41.

CALVI�, "60.I made haste Though the words are in the past tense, they denote a continued act. The prophet declares with what promptitude he dedicated himself to the service of God. Diligence and dispatch demonstrate the favor of his zeal. �ext, in saying that he delayed not, (422) this, according to the Hebrew idiom, gives intensity to the idea conveyed by the phrase, I made haste As among the Hebrews, to speak and not to keep silence is equivalent to speaking freely, unreservedly, and without dissimulation, as the occasion demands, so to make haste and not delay is to run quickly without doubt or delay. If we reflect on our own listlessness, and on the snares which Satan never fails to put in our way, we will at once perceive that these words are not added in vain. For let a man be ever so desirous of applying himself truly and heartily to the righteousness of God, yet, according to Paul, we know that “ he does not the thing that he would,” (Romans 7:15). Although no outward obstacle may stand in our way, yet we are so retarded by impediments within, that nothing is more difficult than to make haste to keep the law of God. At the same time we must remember, that the prophet is here speaking comparatively in reference to those who are chargeable with procrastination during the greater part of their life, and who draw near to God, not only hesitatingly and tardily, but also purposely loiter in their course, or else prevent themselves from coming by their tortuous ways. The prophet did not manifest more alacrity in serving God than Paul; all he intends, therefore, is, that having surmounted all obstacles which lay in his way, he prosecuted his journey with rapidity. And by his example he teaches us, that the pleas which we offer in extenuation of our indolence, either arising from the impediments presented by the world or our own infirmity, are vain and frivolous.

SPURGEO�, "Ver. 60. I made haste, and delayed not to keep thy commandments. He made all speed to get back into the royal road from which he had wandered, and

to run in that road upon the King's errands. Speed in repentance and speed in obedience are two excellent things. We are too often in haste to sin; O that we may be in a greater hurry to obey. Delay in sin is increase of sin. To be slow to keep the commands is really to break them. There is much evil in a lagging pace when God's command is to be followed. A holy alacrity in service is much to be cultivated. It is wrought in us by the Spirit of God, and the preceding verses describe the method of it: we are made to perceive and mourn our errors, we are led to return to the right path, and then we are eager to make up for lost time by dashing forward to fulfil the precept.Whatever may be the slips and wanderings of an honest heart, there remains enough of true life in it to produce ardent piety when once it is quickened by the visitations of God. The Psalmist entreated for mercy, and when he received it he became eager and vehement in the Lord's ways. He had always loved them, and hence when he was enriched with grace he displayed great vivacity and delight in them. He made double speed; for positively he "made haste, "and negatively he refused to yield to any motive which suggested procrastination, — he "delayed not." Thus he made rapid advances and accomplished much service, fulfilling thereby the vow which is recorded in Psalms 119:57 : "I said that I would keep thy words." The commands which he was so eager to obey were not ordinances of man, but precepts of the Most High. Many are zealots to obey custom and society, and yet they are slack in serving God. It is a crying shame that men should be served post haste, and that God's work should have the go by, or be performed with dreamy negligence.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 60. — I made haste, and delayed not, etc. Duty discovered should instantly be discharged. There is peril attending every step which is taken in the indulgence of any known sin, or in the neglect of any acknowledged obligation. A tender conscience will not trifle with its convictions, lest the heart should be hardened through the deceitfulness of sin. It is unsafe, it is unreasonable, it is highly criminal to hesitate to carry that reformation into effect which conscience dictates. He who delays when duty calls may never have it in his power to evince the sincerity of his contrition for past folly and neglect. "I made haste, "said the Psalmist, "and delayed not to keep thy commandments"; that is, being fully convinced of the necessity and excellency of obedience, I instantly resolved upon it, and immediately put it into execution. — John Morison.Ver. 60. — I made haste, and delayed not to keep thy commandments. We often hear the saying, "Second thoughts are best." This does not hold in the religious life. In the context the Psalmist says, "I thought on my ways, and turned my feet unto thy testimonies, "that is, I did not wait to think again. In religion it may be a deadly habit to take time to reflect. Make haste. — Henry Melvill.Ver. 60. — I made haste, and delayed not. When anyone is lawfully called either to the study of theology, or to the teaching it in the church, he ought not to hesitate, as Moses, or turn away, as Jonah; but, leaving all things, he should obey God who calls him; as David says, "I made haste, and delayed not." Matthew 4:20 Lu 9:62. — Solomon Gesner.Ver. 60. — I made haste, and delayed not. Sound faith is neither suspicious, nor curious; it believes what God says, without sight, without examining. For since it is

impossible for God to lie (for how should truth lie?) it is fit his word be credited for itself's sake. It must not be examined with hows and whys. That which the Psalmist says of observing the law, that must the Christian say of receiving the gospel. ynhmhmnh al, "I disputed not, "saith David; I argued not with God. The word is very elegant in the original tongue, derived in the Hebrew from the pronoun tm, which signifieth quid. Faith reasons not with God, asketh no "quids", no "quares", no "quomodos", no whats, no hows, no wherefores: it moveth no questions. It meekly yields assent, and humbly says Amen to every word of God. This is the faith of which our Saviour wondered in the centurion's story. — Richard Clerke, — 1634.Ver. 60. — I made haste, and delayed not. The original word, which we translate "delayed not", is amazingly emphatic. thmhmth anw, "velo hithmahmahti", I did not stand what what whating; or, as we used to express the same sentiment, shilly shallying with myself: I was determined, and so set out. The Hebrew word as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice. — Adam Clarke.Ver. 60. — Take heed of delays and procrastination, of putting it off from day to day, by saying there will be time enough hereafter; it will be time enough for me to look after heaven when I have got enough of the world; if I do it in the last year of my life, in the last month of the last year, in the last week of the last month, it will serve. O take heed of delays; this putting off repentance hath ruined thousands of souls; shun that pit into which many have fallen, shun that rock upon which many have suffered shipwreck; say with David, "I made haste, and delayed not to keep thy commandments." — James �alton, 1664.Ver. 60. — I made haste, and delayed not, etc. In the verse immediately preceding, the man of God speaks of repentance as the fruit of consideration and self examining: "I thought on my ways, and turned my feet unto thy testimonies." But when did he turn? for, though we see the evil of our ways, we are naturally slow to get it redressed. Therefore David did not only turn to God, but he did it speedily: we have an account of that in this verse, "I made haste, " etc. This readiness in the work of obedience is doubly expressed; affirmatively, and negatively. Affirmatively, "I made haste"; negatively, "I delayed not." This double expression increaseth the sense according to the manner of the Hebrews; as, "I shall not die, but live" (Psalms 118:17); that is, surely live; so here, "I made haste, and delayed not; "that is, I verily delayed not a moment; as soon as he had thought of his ways, and taken up the resolution to walk closely with God, he did put it into practice. The Septuagint read the words thus, "I was ready, and was not troubled or diverted by fear of danger." Indeed, besides our natural slowness to good, this is one usual ground of delays; we distract ourselves with fears; and, when God hath made known his will to us in many duties, we think of tarrying till the times are more quiet, and favourable to our practice, or till our affairs are in a better posture. A good improvement may be made of that translation; but the words run better, as they run more generally, with us, "I made haste, and delayed not, " etc.David delayed not. When we dare not flatly deny, then we delay. �on vacat, that is the sinner's plea, "I am not at leisure"; but, �on placet, there is the reality. They which were invited to the wedding varnished their denial over with an excuse (Matthew 22:5). Delay is a denial; for, if they were willing, there would be no excuse.

To be rid of importunate and troublesome creditors, we promise them payment another time: though we know our estate will be more wasted by that time, it is but to put them off: so this delay and putting off of God is but a shift. Here is the misery, God always comes unseasonably to a carnal heart. It was the devils that said, "Art thou come hither to torment us before the time?" (Matthew 8:29). Good things are a torment to a carnal heart; and they always come out of time. Certainly, that is the best time when the word is pressed upon thy heart with evidence, light, and power, and when God treats with thee about thine eternal peace. — Thomas Manton.Ver. 60. — Delayed. Hithmahmah;the word used of Lot's lingering, in Genesis 19:16. — William Kay.Ver. 60. — Delay in the Lord's errands is next to disobedience, and generally springs out of it, or issues in it. "God commanded me to make haste" (2 Chronicles 35:21). Let us see to it that we can say, "I made haste, and delayed not to keep thy commandments." — Frances Ridley Havergal.Ver. 60. — Avoid all delay in the performance of this great work of believing in Christ. Until we have performed it we continue under the power of sin and Satan, and under the wrath of God; and there is nothing between hell and us besides the breath of our nostrils. It is dangerous for Lot to linger in Sodom, lest fire and brimstone come down from heaven upon him. The manslayer must fly with all haste to the city of refuge, lest the avenger of blood pursue him, while his heart is hot, and slay him. We should make haste, and not delay to keep God's commandments. — Walter Marshall.Ver. 60. — If convictions begin to work, instantly yield to their influence. If any worldly or sinful desire is touched, let this be the moment for its crucifixion. If any affection is kindled towards the Saviour, give immediate expression to its voice. If any grace is reviving, let it be called forth into instant duty. This is the best, the only, expedient to fix and detain the motion of the Spirit now striving in the heart; and who knoweth but the improvement of the present advantage, may be the moment of victory over difficulties hitherto found insuperable, and may open our path to heaven with less interruption and more steady progress? — Charles Bridges.

61 Though the wicked bind me with ropes, I will not forget your law.

BAR�ES, "The bands of the wicked -Margin, “companies.” The Hebrew word properly means a cord, a rope; then a snare, gin, net; then, a band or a company of men.

The reference is to some time in the life of the psalmist when he was surrounded by wicked men.

Have robbed me - Rather, have surrounded me; have environed me - for so the Hebrew word means.

But I have not forgotten thy law - I have not been deterred from keeping it by the dangers to which I have been exposed.

CLARKE,"The bands of the wicked have robbed me - ,chebley, the cables חבליcords, or snares of the wicked. They have hunted us like wild beasts; many they have taken for prey, and many they have destroyed.

GILL, "The bands of the wicked have robbed me,.... Very probably Saul and his ministers seized on his effects, when he fled from him; and the Amalekites plundered him of all his substance, when they took Ziklag; and Absalom and the conspirators with him robbed him, when he was obliged, because of them, to flee from his palace and court, which they entered and took possession of. But Aben Ezra rejects this sense of the word, which Jarchi and Kimchi espouse, and we follow, and renders it, "took hold of me"; and so the Targum,

"the company of the wicked were gathered together against me:''

they surrounded him and put him into fear, great numbers of them encompassing him about; see Psa_18:4;

but I have not forgotten thy law; this was written in his heart; he kept it in his memory, and retained an affection for it; and could not be deterred from obedience to it by the numbers and violence of wicked men, who hated and persecuted him for his attachment to it.

HE�RY, "Here is, 1. The malice of David's enemies against him. They were wicked men, who hated him for his godliness. There were bands or troops of them confederate against him. They did him all the mischief they could; they robbed him; having endeavoured to take away his good name (Psa_119:51), they set upon his goods, and spoiled him of them, either by plunder in time of war or by fines and confiscations under colour of law. Saul (it is likely) seized his effects, Absalom his palace, and the Amalekites rifled Ziklag. Worldly wealth is what we may be robbed of. David, though a man of war, could not keep his own. Thieves break through and steal. 2. The testimony of David's conscience for him that he had held fast his religion when he was stripped of every thing else, as Job did when the bands of the Chaldeans and Sabeans had robbed him: But I have not forgotten thy law. No care nor grief should drive God's word out of our minds, or hinder our comfortable relish of it and converse with it. Nor must we ever think the worse of the ways of God for any trouble we meet with in those ways, nor fear being losers by our religion at last, however we may be losers for it now.

JAMISO� 61-62, "This the more, if opposition of enemies, or love of ease is overcome in thus honoring God’s law.

have robbed me— better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, “snares.”

CALVI�, "61.The cords of the wicked have caught hold of me. Those who translate cheblei, by sorrows, bring out no natural meaning, and perplex themselves as , חבליwell as wrest the passage. Two readings then remain, either of which may be admitted: The cords of the wicked have caught hold of me, or The companies of the wicked have robbed me (423) Whether we adopt the one or the other of these readings, what the prophet intends to declare is, that when Satan assailed the principles of piety in his soul, by grievous temptations, he continued with undeviating steadfastness in the love and practice of God’s law. Cords may, however, be understood in two ways; either, first, as denoting the deceptive allurements by which the wicked endeavored to get him entangled in their society; or, secondly, the frauds which they practiced to effect his ruin. If the first sense is preferred, David intimates that he had manifested a rare virtue, in continuing in the observance of God’s law, even when the wicked seemed to have involved him in their nets; but as it is more generally agreed that the verb עוד, ived, signifies to despoil or rob, let us adopt this interpretation — That the prophet being assailed by troops of the ungodly, and afterwards robbed and rifled at their pleasure, never deserted his ground. This was a proof of singular fortitude; for when we are exposed to dangers and wrongs of a more than ordinary kind, if God does not see our us we immediately begin to doubt of his providence: it seems to be of no advantage for a man to be godly; we imagine also that we may lawfully take revenge; and amidst these waves, the remembrance of the Divine law is easily lost, and, as it were, submerged. But the prophet assures us:, that to continue to love the law, and to practice righteousness, when we are exposed as a prey to the ungodly, and perceive no help from God, is an evidence of genuine piety.

SPURGEO�, "Ver. 61. The bands of the wicked have robbed me. Aforetime they derided him, and now they have defrauded him. Ungodly men grow worse, aria become more and more daring, so that they go from ridicule to robbery. Much of this bold opposition arose from their being banded together: men will dare to do in company what they durst not have thought of alone. When firebrands are laid together there is no telling what a flame they will create. It seems that whole bands of men assailed this one child of God, they are cowardly enough for anything; though they could not kill him, they robbed him; the dogs of Satan will worry saints if they cannot devour them. David's enemies did their utmost: first the serpents hissed, and then they stung. Since words availed not, the wicked fell to blows. How much the ungodly have plundered the saints in all ages, and how often have the righteous borne gladly the spoiling of their goods!But I have not forgotten thy law. This was well. �either his sense of injustice, nor his sorrow at his losses, nor his attempts at defence diverted him from the ways of God. He would not do wrong to prevent the suffering of wrong, nor do ill to avenge ill. He carried the law in his heart, and therefore no disturbance of mind could take him off from following it. He might have forgotten himself if he had forgotten the

law: as it was, he was ready to forgive and forget the injuries done him, for his heart was taken up with the word of God. The bands of the wicked had not robbed him of his choicest treasure, since they had left him his holiness and his happiness.Some read this passage, "The bands of the wicked environ me." They hemmed him in, they cut him off from succour, they shut up every avenue of escape, but the man of God had his protector with him; a clear conscience relied upon the promise, and a brave resolve stuck to the precept. He could not be either bribed or bullied into sin. The cordon of the ungodly could not keep God from him, nor him from God: this was because God was his portion, and none could deprive him of it neither by force or fraud. That is true grace which can endure the test: some are barely gracious among the circle of their friends, but this man was holy amid a ring of foes.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 61. — The bands of the wicked have robbed me. Two readings remain, either of which may be admitted: The cords of the wicked have caught hold of me, or, The companies of the wicked have robbed me. Whether we adopt the one or the other of these readings, what the prophet intends to declare is, that when Satan assailed the principles of piety in his soul, by grievous temptations, he continued with undeviating steadfastness in the love, and practice of God's law. Cords may, however, be understood in two ways; either, first, as denoting the deceptive allurements by which the wicked endeavoured to get him entangled in their society; or, secondly, the frauds which they practised to effect his ruin. — John Calvin.Ver. 61. — The bands of the wicked have robbed me. Some have it, "Cords of wicked men have entwined me." Others, "Snares of wicked men surround me." The meaning is that wicked men by their plots and contrivances had beset him, as men would ensnare a wild beast in their toils. They might, indeed, hem him round about in the wilderness, but they could not enthral the free mind; he would still feel at liberty in spirit, he would not forget God's law. — John, Stephen.Ver. 61. — The bands of the wicked have robbed me. They set upon his goods, and spoiled him of them, either by plunder in the time of war, or by fines and confiscations under colour of law. Saul (it is likely) seized his effects; Absalom his palace; the Amalekites rifled Ziklag. — Matthew Henry.Ver. 61. — The friendship of the wicked must be shunned. First, because it binds us, as they are bound together— "bands of the wicked." Every sinner is a gladiator with net and sword, going down into the arena, and endeavouring to enmesh any one who comes near him. A second reason for shunning the friendship of the wicked, which may be taken from the Hebrew word, is their cruelty and barbarity: for not only do the wicked bind their friends, but they make a spoil and a prey of them: "have robbed me." They are decoying thieves, journeying with an unwary traveller, until they have led him into thick and dark woods, where they strip him of heavenly riches. — Thomas Le Blanc.Ver. 61. — The bands of the wicked have robbed me. Then said Christian to his fellow, �ow I call to remembrance that which was told me of a thing that happened to a good man hereabout. The name of the man was Little Faith, but a good man, and he dwelt in the town of Sincere. The thing was this; at the entering in of this passage there comes down from Broadway gate a lane called Dead man's lane; so called because of the murders that are commonly done there. And this Little Faith going on pilgrimage, as we do now, chanced to sit down there and slept. �ow there

happened, at that time, to come down that lane from Broadway gate three sturdy rogues, and their names were Faint heart, Mistrust, and Guilt, (three brothers,) and they espying Little Faith where he was came galloping up with speed. �ow the good man was just awaked from his sleep, and was getting up to go on his journey. So they came all up to him, and with threatening language bid him stand. At this, Little Faith looked as white as a cloud, and had neither power to fight nor flee. Then said Faint heart, Deliver thy purse; but he making no haste to do it, (for he was loath to lose his money,)Mistrust ran up to him, and thrusting his hand into his pocket, pulled out thence a bag of silver. Then he cried out, Thieves! Thieves! With that Guilt, with a great club that was in his hand, struck Little Faith on the head, and with that blow felled him flat to the ground, where he lay bleeding as one that would bleed to death...The place where his jewels were they never ransacked, so those he kept still; but, as I was told, the good man was much afflicted for his loss. For the thieves got most of his spending money. That which they got not (as I said) were jewels, also he had a little odd money left, but scarce enough to bring him to his journey's end; nay, (if I was not misinformed,)he was forced to beg as he went, to keep himself alive (for his jewels he might not sell). But beg, and do what he could he went (as we say) with many a hungry belly, the most part of the rest of the way. — John Bunyan.Ver. 61. — Bands. Howsoever, to strengthen themselves in an evil course, the wicked go together by bands and companies, yet shall it not avail them, nor hurt us. Babel's builders; Moab, Ammon, Edom, conspiring in one, may tell us, "Though hand join in hand, the wicked shall not escape unpunished." The wicked are like thorns before the fire; their multitude may well embolden the flame, but cannot resist it. — William Cowper.Ver. 61. — It is a salutary reflection to bear in mind, that thousands of spiritual adversaries are ever watching to make us their prey. — John Morison.

62 At midnight I rise to give you thanks for your righteous laws.

BAR�ES, "At midnight I will rise to give thanks unto thee - In the usual times of repose; when men are commonly lying in unconscious slumber. My heart is so interested in thy law - my soul is so full - that I am kept wakeful by meditating upon it, and I arise from my bed and offer thee praise. The Hebrew here means, literally, “the half,” or “halving of the night,” the night considered as divided into two equal portions.

The idea is, that his mind was so full of the subject that he would take this unusual time to give vent to his feelings. The mind may be so full of love to the law - the word - of God, that nothing will satisfy it but such unusual acts of devotion. The Saviour rose up a great while before day, and went out into a solitary place and there prayed Mar_1:35; and on one occasion at least he continued all night in prayer to God Luk_6:12.

Because of thy righteous judgments - I do this on account of the interest which I have in those judgments or laws of righteousness. I love them as laws; I love them as righteous laws.

CLARKE,"At midnight I will rise -We are so overpowered with a sense of thy goodness, that in season and out of season we will return thee thanks.

GILL, "At midnight I will rise to give thanks unto thee,.... Not only send up an ejaculatory thanksgiving upon his bed, but rise up from it and shake off his sleep, and in a set, serious, solemn manner, praise the Lord. This shows a great regard to him, and affection to this work, since it is with difficulty men prevail upon themselves to rise at midnight upon any occasion; at midnight Paul and Silas prayed and sung praises to God, Act_16:25;

because of thy righteous judgments; upon the wicked, as Aben Ezra; the hands and troops of them that encompassed him about, and robbed him; but God avenged him of them, and for this he gave thanks, or for such like things. Sometimes the judgments of God have been executed at midnight; as the destruction of the firstborn in Egypt, and of Pharaoh and his host in the Red sea, when Israel sang his praise, Exo_12:29; and for the judgments of God upon antichrist the church will rejoice and give thanks, Rev_18:20. Or rather by these may be meant the word of God, the precepts and ordinances of it, which are all just and good; such is the law of God, and such are the ordinances of Christ, Psa_19:9.

HE�RY, "Though David is, in this psalm, much in prayer, yet he did not neglect the duty of thanksgiving; for those that pray much will have much to give thanks for. See, 1. How much God's hand was eyed in his thanksgivings. He does not say, “I will give thanks because of thy favours to me, which I have the comfort of,” but, “Because of thy righteous judgments, all the disposals of thy providence in wisdom and equity, which thou hast the glory of.” We must give thanks for the asserting of God's honour and the accomplishing of his word in all he does in the government of the world. 2. How much David's heart was set upon his thanksgivings. He would rise at midnight to give thanksto God. Great and good thoughts kept him awake, and refreshed him, instead of sleep; and so zealous was he for the honour of God that when others were in their beds he was upon his knees at his devotions. He did not affect to be seen of men in it, but gave thanks in secret, where our heavenly Father sees. He had praised God in the courts of the Lord's house, and yet he will do it in his bed-chamber. Public worship will not excuse us from secret worship. When David found his heart affected with God's judgments, he immediately offered up those affections to God, in actual adorations, not deferring, lest they should cool. Yet observe his reverence; he did not lie still and give thanks, but rose out of his bed, perhaps in the cold and in the dark, to do it the more solemnly. And see what a good husband he was of time; when he could not lie and sleep, he would rise and

pray.

JAMISO�, "At midnight— Hengstenberg supposes a reference to the time when the Lord went forth to slay the Egyptian first-born (Exo_11:4; Exo_12:29; compare Job_34:20). But it rather refers to the Psalmist’s own praises and prayers in the night time. Compare Paul and Silas (Act_16:25; compare Psa_63:6).

CALVI�, "62I will rise at midnight to praise thee In this verse he shows not only that he approved and embraced with his whole heart whatever the Divine law contains, but that he also gave evidence of his gratitude to God for having made him partaker of so great a blessing. It seems to be quite a common thing professedly to assent to God when he teaches us by his law; for who would dare to lift up his voice against Him? But still the world is very far from acknowledging that the truth which he has revealed is in all respects reasonable. In the first place, such is the rebellion of our corrupt nature, that every man would have somewhat either altered or taken away. Again, if men had their choice, they would rather be governed by their own will than by the word of God. In short, human reason, as well as human passions, is widely at variance with the Divine law. He then has profited not little, who both obediently embraces revealed truth, and, taking sweet delight in it, gives thanks to God for it. The prophet, however, does not simply declare that he magnifies God’s righteous judgments; he also affirms that he rose at midnight to do so, by which he expresses the earnestness of his desire; for the studies and cares which break our sleep necessarily imply great earnestness of soul. He also, at the same time, intimates, that in bearing his testimony in behalf of the Divine law, he was far from being influenced by ostentation, since in his secret retirement, when no human eye was upon him, he pronounced the highest encomiums on God’s righteous judgments.

SPURGEO�, "Ver. 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments. He was not afraid of the robbers; he rose, not to watch his house, but to praise his God. Midnight is the hour for burglars, and there were bands of them around David, but they did not occupy his thoughts; these were all up and away with the Lord his God. He thought not of thieves, but of thanks; not of what they would steal, but of what he would give to his God. A thankful heart is such a blessing that it drives out fear and makes room for praise. Thanksgiving turns night into day, and consecrates all hours to the worship of God. Every hour is canonical to a saint.The Psalmist observed posture; he did not lie in bed and praise. There is not much in the position of the body, but there is something, and that something is to be observed whenever it is helpful to devotion and expressive of our diligence or humility. Many kneel without praying, some pray without kneeling; but the best is to kneel and pray: so here, it would have been no virtue to rise without giving thanks, and it would have been no sin to give thanks without rising; but to rise and give thanks is a happy combination. As for the season, it was quiet, lonely, and such as proved his zeal. At midnight he would be unobserved and undisturbed; it was his

own time which he saved from his sleep, and so he would be free from the charge of sacrificing public duties to private devotions. Midnight ends one day and begins another, it was therefore meet to give the solemn moments to communion with the Lord. At the turn of the night he turned to his God. He had thanks to give for mercies which God had given: he had on his mind the truth of Psalms 119:57, "Thou art my portion, "and if anything can make a man sing in the middle of the night that is it.The righteous doings of the great Judge gladdened the heart of this godly man. His judgments are the terrible side of God, but they have no terror to the righteous; they admire them, and adore the Lord for them: they rise at night to bless God that he will avenge his own elect. Some hate the very notion of divine justice, and in this they are wide as the poles asunder from this man of God, who was filled with joyful gratitude at the memory of the sentences of the Judge of all the earth. Doubtless in the expression, "thy righteous judgments, "David refers also to the written judgments of God upon various points of moral conduct; indeed, all the divine precepts may be viewed in that light; they are all of them the legal decisions of the Supreme Arbiter of right and wrong. David was charmed with these judgments. Like Paul, he could say, "I delight in the law of God after the inward man." He could not find time enough by day to study the words of divine wisdom, or to bless God for them, and so he gave up his sleep that he might tell out his gratitude for such a law and such a Lawgiver.This verse is an advance upon the sense of Psalms 119:52, and contains in addition the essence of Psalms 119:55. Our author never repeats himself: though he runs up and down the same scale, his music has an infinite variety. The permutations and combinations which may be formed in connection with a few vital truths are innumerable.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 62. — At midnight I will rise to give thanks. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice.1. The ardency of his devotion, or his earnest desire to praise God: "at midnight, "when sleep doth most invade men's eyes, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge and excite him to this duty, that he would not only employ himself in this work in the daytime, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men, is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God. �o hour is unseasonable to a gracious heart: he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer (Lu 6:12). It is said of the glorified saints in heaven, that they praise God continually: "Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them" (Revelation 7:15). �ow, holy men, though much hindered by their bodily necessities, will come as near to continual praise as present frailty will permit. Alas, we oftentimes begin the day with some fervency of prayer and praise, but we faint ere the evening comes.

2. His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him; "at midnight, "when there was no hazard of ostentation. It was a secret cheerfulness and delighting in God: when alone he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction: "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly" (Matthew 6:6). �ote also Christ's own practice: "Rising up a great while before day, he went out, and departed into a solitary place, and there prayed" (Mr 1:35): before day he went into a desert to pray; both time and place implied secrecy.3. We learn hence the preciousness of time: it was so to David; see how he spendeth the time of his life. We read of David, when he lay down at night, he watered his couch with his tears, after the examination of his heart (Psalms 6:6); at midnight he rose to give thanks; in the morning he prevented the morning watches; and seven times a day he praised God: morning, noon, and night he consecrated. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands: if we would give that to God, it were well.4. The value of godly exercises above our natural refreshing. The word is sweeter than appointed food: "I have esteemed the words of his mouth more than my necessary food" (Job 13:12). David prefers the praises of God before his sleep and rest in the night. Surely, this should shame us for our sensuality. We can dispense with other things for our vain pleasures: we have done as much for sin, for vain sports, etc.; and shall we not deny ourselves for God?5. The great reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed, to bow the knee to him. Secret duties should be performed with solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. — Thomas Manton.Ver 62. — At midnight I will rise to give thanks. He had praised God in the courts of the Lord's house, and yet he will do it in his bedchamber. Public worship will not excuse us from secret worship. — Matthew Henry.Ver. 62. — At midnight I will rise to give thanks unto thee. Was he not ready also to praise God at midday? Certainly; but he says "at midnight, "that he may express the ardour and longing of his soul. We are wont to assure our friends of our good will by saying that we will rise at midnight to consult about their affairs. — Wolfgang Musculus.Ver. 62. — At midnight I will rise to give thanks, etc. In these words observe three things: — 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency implied in the time mentioned, "At midnight I will rise"; he would rather interrupt his sleep and rest, than God should want his praise.3. The cause or matter of his thanksgiving, "because of thy righteous judgments": whereby he meaneth the dispensations of God's providence in delivering the godly and punishing the wicked, according to his word. — Thomas Manton.Ver. 62. — At midnight I will rise to give thanks. Cares of this world, impatience of wrongs, a bad conscience, keep awake the ungodly and disturb their sleep (Rivetus); but what I awake for is to give thanks to thee. — A. R. Faussett.

BE�SO�, "Verses 62-64Psalms 119:62-64. At midnight I will rise — To praise thee in a solemn manner; not being contented with those short ejaculations he might have used lying in his bed; because of thy righteous judgments — That is, thy laws, which are so useful to direct and comfort me. I am a companion of all that fear thee — �ot excepting the poorest and meanest, the society of whom other princes disdain. The earth is full of thy mercy — Thou satisfiest the just desires and necessities of all men, and of all creatures, with the fruits of thy goodness. Teach me thy statutes — But spiritual blessings, and not the good things of this life, are what I chiefly esteem and desire; and therefore I pray that thou wouldst teach me to know, and incline and enable me to love and practise thy law.

63 I am a friend to all who fear you, to all who follow your precepts.

BAR�ES, "I am a companion of all them that fear thee - I find my associates and friends among those who worship thee; not with the profane and the wicked. “A man is known by the company that he keeps;” and it is an evidence of piety when we seek our companions and friends among the pious. It shows where the heart is; what the preferences are; what are the tastes; what is the real condition of the soul. We seek our friends in accordance with our tastes and preferences; our love to God is indicated by our love to his friends. Compare Psa_139:21-22.

And of them that keep thy precepts - That obey thy law. On the sentiment here, compare the notes at Psa_1:1. A man may determine much in regard to his own character by asking himself what is the character of his chosen friends and companions. A member of a church should regard it as a dark sign against himself in regard to his piety, if his chosen friends are taken from the world, and not from the professed friends of God; if he finds more pleasure in their society, and in the scenes where they meet, than he does in the society of Christians however humble, or in places where they assemble for prayer and praise.

CLARKE,"I am a companion - This was the natural consequence of his own conversion; he abandoned the workers of iniquity, and associated with them that feared the Lord.

GILL, "I am a companion of all them that fear thee,.... Not of the rich and mighty, much less of the wicked and ungodly; but of such who had the true fear of God upon their hearts, and before their eyes; who feared the Lord and his goodness, and truly served and worshipped him; even "all" of these, whether poor or rich, of whatsoever condition, or of whatsoever nation, being no respecter of persons. With these he was a partner in the blessings of the covenant, in the promises of it, in the graces of the Spirit, and in a right and meetness for the same eternal glory and happiness: he went in company with them to the house of God, and joined with them in all acts of religious worship; he conversed privately with them about what God had done for the souls of him and them; he delighted in their company; he sympathized with them in their troubles; and was a companion with them in their tribulation, sorrows, and sufferings, as well as in their joys and comforts;

and of them that keep thy precepts; as all such do who truly fear the Lord; for by the fear of the Lord men depart from evil, and cannot do those things that others do; cannot allow themselves in a wilful transgression of the divine precepts; but, influenced by the fear of God, observe and keep them

HE�RY, "David had often expressed the great love he had to God; here he expresses the great love he had to the people of God; and observe, 1. Why he loved them; not so much because they were his best friends, most firm to his interest and most forward to serve him, but because they were such as feared God and kept his precepts, and so did him honour and helped to support his kingdom among men. Our love to the saints is then sincere when we love them for the sake of what we see of God in them and the service they do to him. 2. How he showed his love to them: He was a companion of them. He had not only a spiritual communion with them in the same faith and hope, but he joined with them in holy ordinances in the courts of the Lord, where rich and poor, prince and peasant, meet together. He sympathized with them in their joys and sorrows (Heb_10:33); he conversed familiarly with them, communicated his experiences to them, and consulted theirs. He not only took such to be his companions as did fear God, but he vouchsafed himself to be a companion with all, with any, that did so, wherever he met with them. Though he was a king, he would associate with the poorest of his subjects that feared God, Psa_15:4 : Jam_2:1.

JAMISO�, "The communion of the saints. Delight in their company is an evidence of belonging to them (Psa_16:3; Amo_3:3; Mal_3:16).

CALVI�, "63.I am a companion to all those who fear thee He does not simply speak of the brotherly love and concord which true believers cultivate among themselves, but intimates that, whenever he met with any individual who feared God, he gave him his hand in token of fellowship, and that he was not only one of the number of God’s servants, but also their helper. Such concord is undoubtedly required in all the godly, that they may contribute to each other’s advancement in the fear of God. There seems to be a tacit comparison between this holy combination, by which the faithful mutually keep up and foster among themselves the worship of God and true godliness, and the impious associations which prevail every where in the world. We see how worldly men array their troops against God, and assist one another in their attempts to overthrow his worship. The more then is it necessary for the children of

God to be stirred up to the maintenance of a holy unity. The Psalmist commends the faithful, first, for their fearing God, and, secondly, for their observing the law. The fear of God is the root or origin of all righteousness, and by dedicating our life to His service, we manifest that His fear dwells in our hearts.

SPURGEO�, "Ver. 63. I am a companion of all them that fear thee. The last verse said, "I will, "and this says, "I am." We can hardly hope to be right in the future unless we are right now. The holy man spent his nights with God and his days with God's people. Those who fear God love those who fear him, and they make small choice in their company so long as the men are truly God fearing. David was a king, and yet he consorted with "all" who feared the Lord, whether they were obscure or famous, poor or rich. He was a fellow commoner of the College of All saints.He did not select a few specially eminent saints and leave ordinary believers alone. �o, he was glad of the society of those who had only the beginning of wisdom in the shape of "the fear of the Lord": he was pleased to sit with them on the lower forms of the school of faith. He looked for inward godly fear, but he also expected to see outward piety in those whom he admitted to his society; hence he adds,and of them that keep thy precepts. If they would keep the Lord's commands the Lord's servant would keep their company. David was known to be on the godly side, he was ever of the Puritanic party: the men of Belial hated him for this, and no doubt despised him for keeping such unfashionable company as that of humble men and women who are straitlaced and religious; but the man of God is by no means ashamed of his associates; so far from this, he even glories to avow his union with them, let his enemies make what they can of it. He found both pleasure and profit in saintly society: he grew better by consorting with the good, and derived honour from keeping right honourable company. What says the reader? Does he relish holy society? Is he at home among gracious people? If so he may derive comfort from the fact. Birds of a feather flock together. A man is known by his company. Those who have no fear of God before their eyes seldom desire the society of saints; it is too slow, too dull for them. Be this our comfort, that when we are let go by death we shall go to our own company, and those who loved the saints on earth shall be numbered with their in heaven.There is a measure of parallelism between this seventh of its octave and the seventh or Teth (Psalms 119:71) and of Jod (Psalms 119:79); but, as a rule, the similarities which were so manifest in earlier verses are now becoming dim. As the sense deepens, the artificial form of expression is less regarded.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 63. — I am a companion, etc. He said in the first verse of this section that God was his portion; now he saith, that all the saints of God are his companions. These two go together— the love of God and the love of his saints. He that loveth not his brother, made in God's image, whom he seeth, how shall he love God whom he hath not seen? Seeing our goodness extends not to the Lord; if it be showed to his saints and excellent ones upon earth, for his sake, it shall be no small argument of our loving affection towards himself.Godly David, when Jonathan was dead, made diligent inquisition. Is there none of Jonathan's posterity to whom I may show kindness for Jonathan's sake? and at length he found a silly, lame Mephibosheth. So if we enquire diligently, is there none

upon earth to whom I may show kindness for Christ's sake who is in heaven? We shall ever find some, to whom whatsoever we do shall be accepted as done to himself.His great modesty is to be marked. He saith not, I am companion of all that follow thee, but of all that fear thee. The fear of God is the beginning of wisdom. He places himself among novices in humility, though he excelled ancients in piety. — William Cowper.Ver. 63. — I am a companion of all them that fear thee. How weak is human nature! Verily there are times when the presence of one so great as the Almighty becomes oppressive, and we feel our need of one like ourselves to sympathize with us. And there have been provided for us by the way many kind, sympathizing friends, like Jesus. As we pass on, we get the human supports which the Lord hath provided. We get them for fellowship too. — John Stephen.Ver. 63. — I am a companion of all them that fear thee. Birds of a feather will flock together. Servants of the same Lord, if faithful, will join with their fellows, and not with the servants of his enemy. When a man comes to an inn you may give a notable guess for what place he is bound by the company he enquires after. His question, — "Do you know of any travelling towards London? I should be heartily glad of their company, "will speak his mind and his course. If he hear of any bound for another coast he regards them not; but if he know of any honest passengers that are to ride in the same road, and set out for the same city with himself he sends to them, and begs the favour of their good company. This world is an inn, all men are in some sense pilgrims and strangers, they have no abiding place here. �ow the company they enquire after, and delight in, whether those that walk in the "broad way" of the flesh, or those who walk in the "narrow way" of the Spirit, will declare whether they are going towards heaven or towards hell. A wicked man will not desire the company of them who walk in a contrary way, nor a saint delight in their society who go cross to his journey. "Can two walk together except they be agreed?" The young partridges hatched under a hen go for a time along with her chickens, and keep them company, scraping in the earth together; but when they are grown up, and their wings fit for the purpose, they mount up into the air, and seek for birds of their own nature. A Christian, before his conversion, is brought up under the prince of darkness, and walks in company with his cursed crew, according to the course of this world; but when the Spirit changes his disposition, he quickly changes his companions, and delights only in the saints that are on earth. — George Swinnock.Ver. 63. — I am a companion of all them that fear thee. 1. The person speaking. The disparity of the persons is to be observed. David, who was a great prophet, yea, a king, yet saith, "I am a companion of all them that fear thee." Christ himself called them his "fellows": "Thy God hath anointed thee with the oil of gladness above thy fellows" (Psalms 65:7); and therefore David might well say, "I am a companion."2. The persons spoken of. David saith of "all them that fear thee." The universal particle is to be observed; not only some, but "all": when any lighted upon him, or he upon any of them, they were welcome to him. How well would it be for the world, if the great potentates of the earth would thus think, speak, and do, "I am a companion, of all them that fear thee." Self love reigneth in most men: we love the

rich and despise the poor, and so have the faith of our Lord Jesus Christ with respect of persons (James 2:1): therefore this universality is to be regarded. Hearing of your faith and love to all the saints (Ephesians 1:15), to the mean as well as the greatest. Meanness doth not take away church relations (1 Corinthians 11:20). There are many differences in worldly respects between one Christian and another; yea, in spiritual gifts, some weaker, some stronger; but we must love all; for all are children of one Father, all owned by Christ: "He is not ashamed to call them brethren" (Hebrews 2:11).This, I say, is observable, the disparity of the persons: on the one side, David, on the other, all the people of God. — Thomas Manton.Ver. 63. — I am a companion, etc.: as if he would say, This is a sign to me that I belong to thy family; because "I am the companion of all those fearing thee" with a filial fear, and keeping "thy precepts." — Paulus Palanterius.Ver. 63. — A companion, properly is such an one as I do choose to walk and converse with ordinarily in a way of friendship; so that company keeping doth imply three things; first, it is a matter of choice, and therefore relations, as such, are not properly said to be our companions; secondly, it implies a constant walking and converse with another, and so it is expressed, Job 34:8, Proverbs 13:20. And, thirdly, this ordinary converse or walking with another, must be in a way of friendship. — William Bridge, 1600-1670.Ver. 63. — Shun the company that shuns God, and keep the company that God keeps. Look on the society of the carnal or profane as infectious, but reckon serious, praying persons the excellent ones of the earth. Such will serve to quicken you when and warm you when cold. Make the liveliest of God's people your greatest intimates, and see that their love and likeness to Christ be the great motive of your love to them, more than their love or likeness to you. — John Willisor, 1680-1750.

64 The earth is filled with your love, Lord; teach me your decrees.

BAR�ES, "The earth, O Lord, is full of thy mercy - Full of the proofs of thy goodness and compassion. See the notes at Psa_33:5. This is the expression of a heart full of love to God and to his word. In such a state of mind as the psalmist was in, the goodness of God is seen everywhere. The best preparation for seeing evidence that God is good is a heart full of love. Then the proofs of that love spring up on every side - as when we truly love a friend we find constant proofs of his excellency of character.

Teach me thy statutes - I desire to see more and more of thy law. Thou art so gracious and merciful, the evidence of thy goodness is so widespread round about me, that it leads me to desire to see more and more of thyself and thy law.

CLARKE,"The earth is full of thy mercy -What an astonishing operation has the grace of God! In the midst of want, poverty, affliction, and bondage, it makes those who possess it happy! When Christ dwells in the heart by faith, we have nothing but goodness around us. Others may complain; but to us even the earth appears full of the mercy of the Lord.

GILL, "The earth, O Lord, is full of thy mercy,.... "Goodness" or "grace" (o); both of the providential mercy and goodness of God, which extends to all his creatures; and of his special grace and goodness to his own people, held forth in his word and ordinances; see Psa_33:5;

teach me thy statutes: as an instance of mercy, grace, and goodness; see Psa_119:12.

HE�RY, "Here, 1. David pleads that God is good to all the creatures according to their necessities and capacities; as the heaven is full of God's glory, so the earth is full of his mercy, full of the instances of his pity and bounty. Not only the land of Canaan, where God is known and worshipped, but the whole earth, in many parts of which he has no homage paid him, is full of his mercy. Not only the children of men upon the earth, but even the inferior creatures, taste of God's goodness. His tender mercies are over all his works. 2. He therefore prays that God would be good to him according to his necessity and capacity: “Teach me thy statutes. Thou feedest the young ravens that cry, with food proper for them; and wilt thou not feed me with spiritual food, the bread of life, which my soul needs and craves, and cannot subsist without? The earth is full of thy mercy; and is not heaven too? Wilt thou not then give me spiritual blessings in heavenly places?” A gracious heart will fetch an argument from any thing to enforce a petition for divine teaching. Surely he that will not let his birds be unfed will not let his children be untaught.

JAMISO�, "While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.

SBC, "The Bible has been constructed in such a way that it is an armoury of mercy, a magazine of kindness. It is a great institution of mercifulness.

I. Notice the mercifulness of its eminent secularity, united to tendencies towards eminent spirituality. The Bible is a book of business from beginning to end. It is a book in which a man, although his thoughts touch some of the pinnacles of the new Jerusalem, stands with his feet on the ground. The temporal and secular element of the Scriptures tends to the growth of the great ideal of manhood.

II. Notice the mercifulness of Scripture in using the highest ideal of life in such a manner as not to oppress the great mass of mankind. Throughout the Old Testament and the New, there is this lenity in dealing with men who are striving for an ideal, which makes

the Bible the most wonderful of books. On the one side it keeps the picture radiant, so that the eye is dazzled in looking at it, and turns toward the ground; on the other side, with arms about us and with kindly words, as a schoolmaster, it helps us to Christ: and Christ, as our elder Brother, brings us to the Father.

H. W. Beecher, Christian World Pulpit, July 30th, 1873.

CALVI�, "64.O Jehovah! the earth is full of thy mercy Here the prophet beseeches God, in the exercise of his infinite goodness, which is reflected in every part of the world, graciously to make him a partaker of the treasure of heavenly wisdom — a manner of prayer which is very emphatic. When, therefore, he says that the earth is full of God’s mercy, it is a kind of earnest entreaty. He not only magnifies the goodness of God, in general, (as he does in other places,) in leaving no part of the world devoid of the proofs of his liberality, and in exercising it not only towards mankind, but also towards the brute creation. What does he then? He desires that the mercy of God, which is extended to all creatures, may be manifested towards him in one thing, and that is, by enabling him to make progress in the knowledge of the Divine law. Whence we gather, that he accounted the gift of understanding as an inestimable treasure. �o if to be endued with the spirit of understanding is a chief token of God’s favor, our want of this, proceeding from our own unbelief, is an indication of our alienation from him. It behooves us to remember what we have stated elsewhere, that it is an evidence that we have given ourselves up to the most shameful sloth, when, contented with a superficial knowledge of Divine truth, we are, in a great measure, indifferent about making further progress, seeing so renowned a teacher of the Church labored with the greatest ardor to become more and more acquainted with God’s statutes. Besides, it is certain that he does not here treat of external teaching, but of the inward illumination of the mind, which is the gift of the Holy Spirit. The law was exhibited to all without distinction; but the prophet, well aware that unless he were enlightened by the Holy Spirit, it would be of little advantage to him, prays that he may be taught effectually by supernatural influence.

SPURGEO�, "Ver. 64. The earth, O LORD, is full of thy mercy. David had been exiled, but he had never been driven beyond the range of mercy, for he found the world to be everywhere filled with it. He had wandered in deserts and hidden in caves, and there he had seen and felt the lovingkindness of the Lord. He had learned that far beyond the bounds of the land of promise and She race of Israel the love of Jehovah extended, and in this verse he expressed that large hearted idea of God which is so seldom seen in the modern Jew. How sweet it is to us to know that not only is there mercy all over the world, but there is such an abundance of it that the earth is "full" of it. It is little wonder that the Psalmist, since he knew the Lord to be his portion, hoped to obtain a measure of this mercy for himself, and so was encouraged to pray,teach me thy statutes. It was to him the beau ideal of mercy to be taught of God, and taught in God's own law. He could not think of a greater mercy than this. Surely he who fills the universe with his grace will grant such a request as this to his own child. Let us breathe the desire to the All merciful Jehovah, and we may be assured

of its fulfilment.The first verse of this eight is fragrant with full assurance and strong resolve, and this last verse overflows with a sense of the divine fulness, and of the Psalmist's personal dependence. This is an illustration of the fact that full assurance neither damps prayer nor hinders humility. It would be no error if we said that it creates lowliness and suggests supplication. "Thou art my portion, O Lord, "is well followed by "teach me"; for the heir of a great estate should be thoroughly educated, that his behaviour may comport with his fortune. What manner of disciples ought we to be whose inheritance is the Lord of hosts? Those who have God for their Portion long to have him for their Teacher. Moreover, those who have resolved to obey are the most eager to be taught. "I have said that I would keep thy words" is beautifully succeeded by "teach me thy statutes." Those who wish to keep a law are anxious to know all its clauses and provisions lest they should offend through inadvertence. He who does not care to be instructed of the Lord has never honestly resolved to be holy.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 64. — The earth, O LORD, is full of thy mercy. The humble and devoted servant of God does not look with a jaundiced eye upon that scene through which he is passing to his eternal home. Amidst many sorrows and privations, the necessary fruits of sin, he beholds all nature and providence shining forth in the rich expression of God's paternal benignity and mercy to the children of men. — John Morison.Ver. 64. — The earth, O LORD, is full of thy mercy. The molten sea, the shewbread, the sweet incense, the smoke of the sacrifices, Aaron's breastplate, the preaching of the cross, the keys of the kingdom of heaven: do not all these proclaim mercy? Who could enter a sanctuary, search conscience, look up to heaven, pray or sacrifice, call upon God, or think of the tree of life in the midst of the paradise of God, if there were no mercy? Do not all visions, covenants, promises, messages, mysteries, legal purifications, evangelical pacification, confirm this? Yes, mercy is in the air which we breathe, the daily light which shines upon us, the gracious rain of God's inheritance; it is the public spring for all the thirsty, the common hospital for all the needy; all the streets of the church are paved with these stones. What would become of the children if there were not these breasts of consolation? How should the bride, the Lamb's wife, be trimmed, if her bridegroom did not deck her with these habiliments? How should Eden appear like the Garden of God, if it were not watered by these rivers? It is mercy that takes us out of the womb, feeds us in the days of our pilgrimage, furnishes us with spiritual provisions, closes our eyes in peace, and translates us to a secure restingplace. It is the first petitioner's suit, and the first believer's article, the contemplation of Enoch, the confidence of Abraham, the burden of the Prophetic Songs, the glory of all the apostles, the plea of the penitent, the ecstasies of the reconciled, the believer's hosannah, the angel's hallelujah Ordinances, oracles, altars, pulpits, the gates of the grave, and the gates of heaven, do all depend upon mercy. It is the load star of the wandering, the ransom of the captive, the antidote of the tempted, the prophet of the living, and the effectual comfort of the dying: — there would not be one regenerate saint upon earth, nor one glorified saint in heaven, if it were not for mercy. — From G. S. Bowes's "Illustrative Gatherings, "1869.

Ver. 64. The earth, O LORD, is full of thy mercy."Why bursts such melody from tree and bush,The overflowing of each songster's heart,So filling mine that it can scarcely hushAwhile to listen, but would take its part?It is but one song I hear where ever I rove,Though countless be the notes, that God is Love."Why leaps the streamlet down the mountainside?Hasting so swiftly to the vale beneath,To cheer the shepherd's thirsty flock, or glideWhere the hot sun has left a faded wreath,Or, rippling, aid the music of a grove?Its own glad voice replies, that God is Love!""Is it a fallen world on which I gaze?Am I as deeply fallen as the rest,Yet joys partaking, past my utmost praise,Instead of wandering forlorn, unblessed?It is as if an unseen spirit stroveTo grave upon my heart, that God is Love!" Thomas Davis, 1864.

Teth ט

65 Do good to your servant according to your word, Lord.

BAR�ES, "Thou hast dealt well with thy servant - This begins a new division of

the psalm, indicated by the Hebrew letter Teth (ת t), corresponding to our “t.” The use of this letter, however, does nothing to mark the sense. The literal meaning of the phrase here is, “Good hast thou done with thy servant;” and the idea is, that God had been good, and had done good to him. In the review of his own life he sees good, and good alone. Even in afflictions and trials this is all that he sees.

According unto thy word - According to thy promises; or, according to the principles of thy word. That is, the whole effect of the revealed truth of God upon him had been good. It was designed for his good; it had produced good only. Truth and law do nothing but good, and the welfare of individuals, and of a community, is promoted just in proportion as truth and law prevail.

CLARKE,"Thou hast dealt well with thy servant -Whatsoever thy word has promised, thou hast fulfilled. Every servant of God can testify that God has done him nothing but good, and therefore he can speak good of his name.

GILL, "TETH.--The Ninth Part.

TETH. Thou hast dealt well with thy servant,.... In a providential way, ever since he had a being; by the protection and preservation of him, by following and loading him with benefits, by raising him from a low estate to the throne of Israel, by delivering him from many dangers and enemies, and by giving him rest from them all; and in a way of special grace and mercy, by making an everlasting covenant with him, by blessing him with all spiritual blessings, by giving him an interest in salvation by Christ, and hope of eternal glory. And thus he deals with all his servants; he does all things well by them; he deals well with them even when he afflicts them; he treats them as his Davids, his beloved and chosen ones, and his children. The Syriac version renders it as a petition, "do good with thy servant"; bestow benefits on him, or deal bountifully with him, as in Psa_119:17;

O Lord, according unto thy word; thy word of promise: providential mercies are according to promise, for godliness or goodly persons have the promise of the things of this life; and so are spiritual blessings, they are laid up in exceeding great and precious promises, which are yea and amen in Christ; and so is eternal glory and happiness; it is a promise which God, that cannot lie, made before the world began; so that there is a solid foundation laid for faith and hope as to these things; and this confirms and commends the faithfulness of God to his people.

HE�RY 65-66, "Here, 1. David makes a thankful acknowledgment of God's gracious dealings with him all along: Thou hast dealt well with thy servant. However God has dealt with us, we must own he has dealt well with us, better than we deserve, and all in love and with design to work for our good. In many instances God has done well for us beyond our expectations. He has done well for all his servants; never any of them complained that he had used them hardly. Thou hast dealt well with me, not only according to thy mercy, but according to thy word. God's favours look best when they are compared with the promise and are seen flowing from that fountain. 2. Upon these experiences he grounds a petition for divine instruction: “Teach me good judgment and knowledge, that, by thy grace, I may render again, in some measure, according to the benefit done unto me.” Teach me a good taste (so the word signifies), a good relish, to discern things that differ, to distinguish between truth and falsehood, good and evil; for the ear tries words, as the mouth tastes meat. We should pray to God for a sound mind, that we may have spiritual senses exercised,Heb_5:14. Many have knowledge who have little judgment; those who have both are well fortified against the snares of Satan and well furnished for the service of God and their generation. 3. This petition is backed with a plea: “For I have believed thy commandments, received them, and consented to them that they are good, and submitted to their government; therefore, Lord, teach me.” Where God has given a good heart a good head too many in faith be prayed for.

CALVI�, "65.O Jehovah! thou hast done good to thy servant. Some understand this generally, as if the prophet protested that, in whatever way God dealt with him, he took it in good part, convinced that it would ultimately issue in his welfare; but as express mention is made of the Divine word or promise, the prophet, I have no doubt, celebrates the faithfulness of God in performing the grace which he had promised. I have really experienced (as if he had said) that Thou art true, and dost not delude thy servants with empty words. Special reference is therefore here made to God’s promises, because thence all his benefits flow to us, not, indeed, as from the original fountain-head, but, as it were, by conduit pipes. Although his free goodness is the only cause which induces him to deal bountifully with us, yet we can hope for nothing at his hand until he first bring himself under obligation to us by his word.

JAMISO� 65-67, "Teth. (Psalm 119:65-72).

The reliance on promises (Psa_119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.

K&D 65-72, "The eightfold Teth. The good word of the gracious God is the fountain

of all good; and it is learned in the way of lowliness. He reviews his life, and sees in everything that has befallen him the good and well-meaning appointment of the God of

salvation in accordance with the plan and order of salvation of His word. The form עב�ך�, which is the form out of pause, is retained in Psa_119:65 beside Athnach, although not preceded by Olewejored (cf. Psa_35:19; Psa_48:11; Pro_30:21). Clinging believingly to the commandments of God, he is able confidently to pray that He would teach him “good

discernment” and “knowledge.” טעם is ethically the capacity of distinguishing between

good and evil, and of discovering the latter as it were by touch; טוב�טעם, good

discernment, is a coupling of words like טוב�לב, a happy disposition, cheerfulness. God has brought him into this relationship to His word by humbling him, and thus setting

him right out of his having gone astray. אמרה in Psa_119:67, as in Psa_119:11, is not

God's utterance conveying a promise, but imposing a duty. God is called ובF as He who is

graciously disposed towards man, and מתיב as He who acts out this disposition; this

loving and gracious God he implores to become his Teacher. In his fidelity to God's word he does not allow himself to be led astray by any of the lies which the proud try to impose upon him (Böttcher), or better absolutely (cf. Job_13:4): to patch together over him, making the true nature unrecognisable as it were by means of false plaster or

whitewash (טפל, to smear over, bedaub, as the Targumic, Talmudic, and Syriac show). If

the heart of these men, who by slander make him into a caricature of himself, is covered as it were with thick fat (a figure of insensibility and obduracy, Psa_17:10; Psa_73:7;

Isa_6:10, lxx Gτυρώθη, Aquila Gλιπάνθη, Symmachus Gµυαλώθη) against all the impressions of the word of God, he, on the other hand, has his delight in the law of God

with an accusative of the object, not of that which is delighted, Psa_94:19, but of שעשע)

that which delights). How beneficial has the school of affliction through which he has attained to this, been to him! The word proceeding from the mouth of God is now more precious to him than the greatest earthly riches.

SPURGEO�, "In this ninth section the verses all begin with the letter Teth. They are the witness of experience, testifying to the goodness of God, the graciousness of his dealings, and the preciousness of his word. Especially the Psalmist proclaims the excellent uses of adversity, and the goodness of God in afflicting him. The sixty-fifth verse is the text of the entire octave.Ver. 65. Thou hast dealt well with thy servant, O Lord, according unto thy word. This is the summary of his life, and assuredly it is the sum of ours. The Psalmist tells the Lord the verdict of his heart; he cannot be silent, he must speak his gratitude in the, presence of Jehovah, his God. From the universal goodness of God in nature, in Psalms 119:64, it is an easy and pleasant step to a confession of the Lord's uniform goodness to ourselves personally. It is something that God has dealt at all with such insignificant and under serving beings as we are, and it is far more that he has dealt well with us, and so well, so wondrously well. He hath done all things well: the rule has no exception. In providence and in grace, in giving prosperity and sending adversity, in everything Jehovah hath dealt well with us. It is dealing well on our part to tell the Lord that we feel that he hath dealt well with us; for praise of this kind is specially fitting and comely. This kindness of the Lord is, however, no chance matter: he promised to do so, and he has done it according to his word. It is very precious to see the word of the Lord fulfilled in our happy experience; it endears the Scripture to us, and makes us love the Lord of the Scripture. The book of providence tallies with the book of promise: what we read in the page of inspiration we meet with again in the leaves of our life story. We may not have thought that it would be so, but our unbelief is repented of now that we see the mercy of the Lord to us, and his faithfulness to his word; henceforth we are bound to display a firmer faith both in God and in his promise. He has spoken well, and he has dealt well. He is the best of Masters; for it is to a very unworthy and incapable servant that he has acted thus blessedly: does not this cause us to delight in his service more and more? We cannot say that we have dealt well with our Master; for when we have done all, we are unprofitable servants; but as for our Lord, he has given us light work, large maintenance, loving encouragement, and liberal wages. It is a wonder that he has not long ago discharged us, or at least reduced our allowances, or handled us roughly; yet we have had no hard dealings, all has been ordered with as much consideration as if we had rendered perfect obedience. We have bad bread enough and to spare, our livery has been duly supplied, and his service has ennobled us and made us happy as kings. Complaints we have none. We lose ourselves in adoring thanksgiving, and find ourselves again in careful thanks living.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.TETH. — In the original each stanza begins with 'T', and in our own version it is so in all but Psalms 119:67; Psalms 119:70, which can easily be made to do so by reading, "Till I was afflicted, "and "It is good for me that I have been afflicted." — C.H.S.Ver. 65. — Thou hast dealt well with thy servant, Lord.1. The party dealing is God himself: all good is to be referred to God as the author of it.

2. The benefit received is generally expressed, "Thou hast dealt well." Some translate it out of the Hebrew, "Bonum feeisti", thou hast done good with thy servant; the Septuagint, krhststhta epoihsav meta ton doulou sou, thou hast made goodness to or with thy servant; out of them, the Vulgate, "Bonitatern fecisti". Some take this clause generally, "Whatever thou dost for thy servants is good": they count it so, though it be never so contrary to the interest of the flesh: sickness is good, loss of friends is good; and so are poverty and loss of goods, to an humble and thankful mind. But surely David speaketh here of some supply and deliverance wherein God had made good some promise to him. The Jewish rabbis understand it of his return to the kingdom; but most Christian writers understand it of some spiritual benefit; that good which God had done to him. If anything may be collected from the subsequent verses, it was certainly some spiritual good. The Septuagint repeat krhstothta twice in this and the following verse, as if he acknowledged the benefit of that good judgment and knowledge of which there he begs an increase. It was in part given him already, and that learned by afflictions, as we see, in the third verse of this portion: "Before I was afflicted, I went astray, but now have I kept thy word." His prayer is— �ow, then, go on to increase this work, this goodness which thou hast shown to thy servant.3. The object, "thy servant": it is an honourable, comfortable style; David delighted in it. God is a bountiful and a gracious master, ready to do good to his servants, rewarding them with grace here, and crowning that grace with glory hereafter: "He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). — Thomas Manton.Ver. 65. — Thou hast dealt well. If the children of God did but know what was best for them, they would perceive that God did that which was best for them. — John Mason.Ver. 65. — Thou hast dealt well with thy servant. He knew that God's gifts are without repentance, and that he is not weary of well doing, but will finish the thing he hath begun; and therefore he pleads past favours. �othing is more forcible to obtain mercy than to lay God's former mercies before him. Here are two grounds, First. If he dealt well with him when he was not regenerate, how much more will he now? and Secondly, all the gifts of God shall be perfectly finished, therefore he will go on to deal well with his servant. Here is a difference between faith and an accusing conscience: the accusing conscience is afraid to ask more, because it hath abused the former mercies: but faith, assuring us that all God's benefits are tokens of his love bestowed on us according to his word, is bold to ask for more. — Richard Greenham.Ver. 65. — Thou hast dealt well with thy servant. "�o doubt, " said the late Rev. J. Brown, of Haddington, Scotland. "I have met with trials as well as others; yet so kind has God been to me, that I think if he were to give me as many years as I have already lived in the world, I should not desire one single circumstance in my lot changed, except that I wish I had less sin. It might be written on my coffin, `Here lies one of the cares of Providence, who early wanted both father and mother, and yet never missed them.'" — Arvine's Anecdotes.Ver. 65. — Thou hast dealt well with thy servant, O Lord, according unto thy word. The expression, "according to thy word, "is so often repeated in this psalm, that we are apt to overlook it, or to give it only the general meaning of "because of

thy promise." But in reality it implies much more. Had God dealt "well" with David according to man's idea? If so, what mean such expressions as these— "O forsake me not utterly, "(Psalms 119:8) — "I am a stranger in the earth, "(Psalms 119:19) — "My soul cleaveth unto the dust, "(Psalms 119:25) — "My soul melteth for heaviness, " (Psalms 119:28) — "Turn away my reproach which I fear, " (Psalms 119:39) — "The proud have had me greatly in derision, " (Psalms 119:51) — "Horror hath taken hold upon me" (Psalms 119:53)?In view of such passages as these, can it be said that God "dealt well" with David, according to man's idea? David's experience was one of very great and very varied trial. There is not a phase of our feelings in sorrow which does not find ample expression in his psalms. And yet he says, "Thou hast dealt well with thy servant, according to thy word."How, then, are we to interpret the expression, so often repeated here, in accordance with the facts of David's spiritual life?God dealt well with him "according to his word, "in the sense of dealing with him according to what his word explained was the true good— not delivering him from all trial, but sending him such trial as he specially required. He felt truly that God had dealt well with him when he could say (Psalms 119:67), "Before I was afflicted I went astray, but now have I kept thy word." Again, (Psalms 119:71), "It is good for me that I have been afflicted, that I might learn thy statutes." Such dealing was hard for flesh and blood to bear, but it was indeed "well, "in the sense of accomplishing most blessed results.It was "according to his word" too, in the sense of being in accordance with his revealed manner of dealing with his people, who are chastened for their profit.Again, God had "dealt well" with David according to his word or covenant; the present fulfilment (even if in itself bitter) being a sure earnest of his final perfecting of his work, and glorifying himself in the entire fulfilment of his word, in the completed salvation of his servant.According to thy word, O Lord, thou hast dealt well with thy servant. Thy word is the light and lamp that shows things in their true aspect, and teaches us to know that all things work together for good to thy people; that thou doest all things well. "Open thou mine eyes, O Lord, that I may see wondrous things out of thy law." What can be more wonderful than such views to our eyes?According to thy word: not only "because of thy promise, "but in such a manner and measure as thy word declares. See how such an understanding of the expression opens out the idea of "Be merciful to me according to thy word" (Psalms 119:58). All the sweet promises and declarations of God's infinite mercy rise before us, and make it a vast request. Again, "Quicken thou me, "and "strengthen thou me according to thy word" — up to the full measure of what thou hast promised and provided for thy people. See the fulness in this view, of Psalms 119:76, "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word." Again, Psalms 119:169, "Give me understanding according to thy word"; Psalms 119:170, "Deliver me according to thy word." In each of these we are led to feel that the request includes the thought of all that the word teaches on the subject.Let our prayer then for mercy, and strength, and comfort, and understanding, and deliverance, ever be a prayer for these, in the full measure in which they are revealed and promised in the word of God. — Mary B.M. Duncan (1825-1865), in

"Under the Shadow."

COFFMA�, "Verse 65STROPHE 9

AFFLICTIO�S FROM PROUD E�EMIES CA��OT DE�Y GOD'S GOOD�ESS; �OR THAT HE IS THE DOER OF GOOD

Teth

"Thou hast dealt well with thy servant,

O Jehovah, according to thy word.

Teach me good judgments and knowledge;

For I have believed in thy commandments.

Before I was afflicted I went astray;

But now I observe thy word.

Thou art good, and doest good;

Teach me thy statutes.

The proud have forged a lie against me:

With my whole heart will I keep thy precepts.

Their heart is as fat as grease;

But I delight in thy law.

It is good for me that I have been afflicted;

That I may learn thy statutes.

The law of thy mouth is better unto me

Than thousands of gold and silver."

"Teach me good judgments ... teach me thy statutes" (Psalms 119:66,68). This is a constantly recurring theme throughout the composition. Psalms 119:12b,26b,33,34,38 and Psalms 119:64b have already stated this either verbatim or in different terminology.

The wonderful new thing in this strophe is the blessing of affliction.

"Before I was afflicted I went astray; but now I observe thy word ... It is good for me that I have been afflicted" (Psalms 119:67,71). "This is language that can be used by many a child of God."[26] Many a person can look back upon some terrible affliction, whether illness, unemployment, financial disaster, death of precious love ones, or whatever, in full recognition of the truth that is written here. The purpose of all human sorrow is that it might turn men unto God. The primeval curse upon the earth itself (Genesis 3:17-19) was designed for the same purpose.

EBC 65-68, "The restrictions of the acrostic structure are very obvious in this section, five of the eight verses of which begin with "Good." The epithet is first applied in Psalms 119:65 to the whole of God’s dealings with the psalmist. To the devout soul all life is of one piece, and its submission and faith exercise transmuting power on pains and sorrows, so that the psalmist can say-

"Let one more attest,

I have lived, seen God’s hand through a lifetime,

And all was for best."

The epithet is next applied (Psalms 119:66) to the perception (lit. taste) or faculty of discernment of good and evil, for which the psalmist prays, basing his petition on his belief of God’s word. Swift, sure, and delicate apprehension of right and wrong comes from such belief. The heart in which it reigns is sensitive as a goldsmith’s scales or a thermometer which visibly sinks when a cloud passes before the sun. The instincts of faith work surely and rapidly. The settled judgment that life had been good includes apparent evil (Psalms 119:67), which is real evil in so far as it pains, but is, in a deeper view, good, inasmuch as it scourges a wandering heart back to true obedience and therefore to well-being. The words of Psalms 119:67 are specially appropriate as the utterance of the Israel purified from idolatrous tendencies by captivity, but may also be the expression of individual experience. The epithet is next applied to God Himself (Psalms 119:68). How steadfast a gaze into the depths of the Divine nature and over the broad field of the Divine activity is in that short, all-including clause, containing but three words in the Hebrew, "Good art Thou and doing good"! The prayer built on it is the one which continually recurs in this psalm, and is reached by many paths. Every view of man’s condition, whether it is bright or dark, and every thought of God, bring the psalmist to the same desire. Here God’s character and beneficence, widespread and continual, prompt to the prayer, both because the knowledge of His will is our highest good, and because a good God cannot but wish His servants to be like Himself, in loving righteousness and hating iniquity.

BI 65-67, "Thou hast dealt with Thy servant, O Lord.

A good man

I. The testimony of a good man.

1. Concerning God. His kind treatment and faithful promise.

2. Concerning affliction.

II. The prayer Of a good man for the highest instruction.

III. The experience Of a good man. (Homilist.)

Good judgment

I. David’s judgment expressed.

1. God had dealt with him.

2. God had dealt well with him. Adding up all our varied experiences, we can truly say that all things have worked together for our good. What strange compounds many of our lives are! The evening and the morning have made the day from the creation; and we have had darkness and brightness; but, putting the whole together, the result has been more than well.

3. God has dealt well with us as His servants.

(1) He has given us blessed work to do. To serve God is to reign.

(2) He has given us provision.

(3) He has given us encouragement.

(4) He has given us earnests of the pay which we shall receive at the end of our day’s toil.

4. He has dealt with us according to His word. The print of providence exactly answers to the type of the promise.

II. Good judgment desired (verse 66). David felt that his judgment had been greatly at fault, so that he had made great mistakes with regard to God; and new that he had come to a more correct judgment, he offered this prayer: “Teach me good judgment and knowledge.” This is what all Christians need,—better judgment—more sound judgment.

1. May God help us, for the future, first, to judge His providence better!

2. Next, judge your sufferings better, and learn to believe that it is good for you that you have been afflicted. May our judgments not be, as they sometimes have been, desponding, dark, dreary l

3. Then we shall be able to have good judgment in matters of doctrine.

4. We also need good judgment concerning our temptations.

5. And as to the many false spirits that are gone forth into the world.

III. Judgment possessed (verse 67). He seems to say, “Lord, I am very foolish, yet I have had wit enough given me, by Thy Spirit, to believe that Thy commandments are the best that can be, so I wish to keep them, and to believe that Thy commandments are the best guide to me in life, and therefore I desire to follow them.” (C. H. Spurgeon.)

66 Teach me knowledge and good judgment, for I trust your commands.

BAR�ES, "Teach me good judgment - The word here rendered “judgment” means, properly, “taste,” that power by which we determine the quality of things as sweet, bitter, sour, etc. Then it is applied to the mind or understanding, as that by which we determine the moral quality of things, or decide what is right or wrong; wise or foolish; good or evil. Here it means that he desired to have in full exercise the faculty of appreciating what is right, and of distinguishing it from what is wrong.

And knowledge - Knowledge of the truth; knowledge of thy will; knowledge of duty.

For I have believed thy commandments - I have confided in thy commandments. He believed that such a keeping of the law of God would be connected with a correct view of things. The keeping of the commands of God is one of the best means of growing in true knowledge, and of cultivating the understanding; of promoting a just taste or perception of what is true, and of developing the powers of the soul in the best proportions. Compare Joh_7:17.

CLARKE,"Teach me good judgment and knowledge - �tob טוב�טעם�ודעי�למדני

taam�vedaath�lammnedeni. Teach me (to have) a good taste and discernment. Let me see

and know the importance of Divine things, and give me a relish for them.

GILL, "Teach me good judgment and knowledge,.... Or, "a good taste" (p): of the Lord himself, how good and gracious he is; of his grace and love, which is better than wine; of his word and the truths of it, which are sweeter to a spiritual taste than honey or the honeycomb; and of the things of the Spirit of God, which are seventy to a spiritual man, a distinguishing taste of things; for as "the taste discerns perverse things" in food, so a man of a spiritual taste distinguishes good from evil, truth from error; discerns things that differ, and approves of those that are most excellent, and abides by them. Or, "a good sense" (q), as it may be rendered; a good sense of the Scriptures, the true and right sense of them; and to have the mind of God and of Christ, and of the Spirit of Christ, in the word; and to have distinguishing light in it, and a well established judgment in the truths of it, is very desirable: as is also a spiritual and experimental "knowledge" of them, a growing and increasing one; a knowledge of God in Christ, and

of his will; a knowledge of Christ, his person and offices, and the mysteries of his grace; which a truly gracious and humble soul desires to be taught, and is taught of God more or less;

for I have believed thy commandments; the whole word of God, and all that is said in it; that it is of God, is the word of God and not the word of man; and therefore he was desirous of being taught the true meaning of it, and to be experimentally acquainted with it; the word of God is called his commandment, Psa_19:7. Or the precepts of the word; he believed these were the commandments of God, and not of men; delivered out by him, and enforced by his authority; and therefore he gave credit to them, and loved them, and desired better to understand and do them: or the promises and threatenings annexed to them, which he believed would be punctually fulfilled upon the doers or transgressors of them; and as for himself, he cheerfully yielded the obedience of faith unto them.

JAMISO�, "Teach me good judgment and knowledge— namely, in Thy word (so as to fathom its deep spirituality); for the corresponding expression (Psa_119:12, Psa_119:64, Psa_119:68), is, “Teach me Thy statutes.”

CALVI�, "66.Teach me goodness of taste and acknowledge After having confessed that he had found, by experience, the faithfulness of God to his promises, David here adds a request similar to what is contained in the 64th verse, namely, that he may grow in right understanding; although the phraseology is somewhat different; for instead of thy statutes, as in that verse, he here uses goodness of taste and knowledge. As the verb טעם taam, signifies to taste, the noun which is derived from it properly denotes taste It is, however, applied to the mind. David, there is no doubt, prays that knowledge, accompanied with sound discretion and judgment, might. be imparted to him. Those who read, disjunctively, goodness and taste, mar the whole sentence. It is, however, necessary, in order to our arriving at the full meaning, that the latter clause should be added. He asserts that he believed God’s commandments, in other words, that he cheerfully embraced whatever is prescribed in the law; and thus he describes himself as docile and obedient. As it was by the guidance of the Holy Spirit that he became thus inclined to obedience, he pleads that another gift may be bestowed upon him — the gift of a sound taste and good understanding. Whence we learn, that these two things, right affection and good understanding, are indispensably necessary to the due regulation of the life. The prophet already believed God’s commandments; but his veneration for the law, proceeding from a holly zeal, led him to desire conformity to it, and made him afraid, and not without cause, of inconsiderately going astray. Let us then learn, that after God has framed our hearts to the obedience of his law, we must, at the same time, ask wisdom from him by which to regulate our zeal.

SPURGEO�, "Ver. 66. Teach me good judgment and knowledge. Again he begs for teaching, as in verse 64, and again he uses God's mercy as an argument. Since God had dealt well with him, he is encouraged to pray for judgment to appreciate the Lord's goodness. Good judgment is the form of goodness which the godly man most

needs and most desires, and it is one which the Lord is most ready to bestow. David felt that he had frequently failed in judgment in the matter of the Lord's dealings with him: from want of knowledge he had misjudged the chastening hand of the heavenly Father, and therefore he now asks to be better instructed, since he perceives the injustice which he had done to the Lord by his hasty conclusions. He means to say— Lord, thou didst deal well with me when I thought thee hard and stern, be pleased to give me more wit, that I may not a second time think so ill of my Lord. A sight of our errors and a sense of our ignorance should make us teachable. We are not able to judge, for our knowledge is so sadly inaccurate and imperfect; if the Lord teaches us knowledge we shall attain to good judgment, but not otherwise. The Holy Ghost alone can fill us with light, and set the understanding upon a proper balance: let us ardently long for his teachings, since it is most desirable that we should be no longer mere children in knowledge and understanding.For I have believed thy commandments. His heart was right, and therefore he hoped his head would be made right. He had faith, and therefore he hoped to receive wisdom. His mind had been settled in the conviction that the precepts of the word were from the Lord, and were therefore just, wise, kind, and profitable; he believed in holiness, and as that belief is no mean work of grace upon the soul, he looked for yet further operations of divine grace. He who believes the commands is the man to know and understand the doctrines and the promises. If in looking back upon our mistakes and ignorance we can yet see that we heartily loved the precepts of the divine will, we have good reason to hope that we are Christ's disciples, and that he will teach us and make us men of good judgment and sound knowledge. A man who has learned discernment by experience, and has thus become a man of sound judgment, is a valuable member of a church, and the means of much edification to others. Let all who would be greatly useful offer the prayer of this verse: "Teach me good judgment and knowledge."EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 66. — Teach me good judgment, etc. David, who discovered a holy taste (Ps 19:10 104:34 119:103) and recommended it to others (Psalms 34:8), requests in our text to have it increased. For the word rendered "judgment", properly signifies taste, and denotes that relish for divine truth, and for the divine goodness and holiness, which is peculiar to true saints. I propose therefore to consider the nature and objects of that spiritual taste which is possessed by every gracious soul, and which all true saints desire to possess in a still greater degree.The original word, which is often applied to those objects of sense which are distinguished by the palate, is here used in a metaphorical sense, as the corresponding term frequently is in our own language. "Doth not the car try words, and the mouth taste meat?" (John 12:11). Our translators in this place render it, "judgment, " which is nearly the same thing; yet as the terms are applied among us, there is a difference between them. Taste is that which enables a man to form a more compendious judgment. Judgment is slower in its operations than taste; it forms its decisions in a more circuitous way. So we apply the term taste to many objects of mental decision, to the beauty of a poem, to excellence of style, to elegance of dress or of deportment, to painting, to music, etc., in which a good taste will lead those who possess it, to decide speedily, and yet accurately, on the beauty, excellence, and propriety of the objects with which it has long been conversant

without laborious examination.Just so, true saints have a power of receiving pleasure from the beauty of holiness, which shines forth resplendently in the word of God, in the divine character, in the law, in the gospel, in the cross of Christ, in the example of Christ, and in the conduct of all his true followers, so far as they are conformed to his lovely image. I do not mean by this that they are influenced by a blind instinct, for which they can assign no sufficient reason: the genuine feelings of a true Christian can all of them be justified by the soundest reason: but those feelings which were first produced by renewing grace, are so strengthened by daily communion with God, and by frequent contemplation of spiritual things, that they acquire a delicacy and readiness of perception, which no one can possess who has never tasted how gracious the Lord is. You cannot touch, as it were, a certain string, but the renewed heart must needs answer to it. Whatever truly tends to exalt God, to bring the soul near to him, and to insure his being glorified and enjoyed, will naturally attract the notice, excite the affections, and influence the conduct of one who is born of God. "Sweeter also than honey, and the honeycomb." "My meditation of thee shall be sweet." "How sweet are thy words to my taste! sweeter than honey to my mouth." "O taste and see that the Lord is good." — John Ryland, 1753-1825.Ver. 66. — Teach me good judgment and knowledge, etc. Literally it may be rendered thus, — Teach me goodness, discernment and knowledge; for I have believed or confided in thy commandments. In our system of divine things, we might be inclined to place knowledge and discernment first, as begetting the "goodness." But it is a well ascertained fact, that the intellectual and moral powers are reciprocal— that the moral also give strength to the intellectual. Moreover, it is only the spiritual man that discerns the things of God. The state of being spiritually minded, and also conversant with divine things, gives a rigour and breadth to the intellect itself, that remarkably appears in the lives of eminent men. And if you remark that some have been eminent who were devoid of spiritual qualities, the reply might be— How much more eminent would they have been had they possessed these qualities. The petition is, "Teach me goodness, discernment, and knowledge." The principle of pleasing God may be within, and yet the mind may require to be enlightened in all duty; and again, though all duty be known, we may require spiritual discernment to see and feel it aright. — John Stephen.Ver. 66. — Teach me good judgment. In a lecture of Sir John Lubbock's on the fertilization of flowers by the agency of insects, a striking distinction is noted in regard to this operation between beautiful and hideous plants. Bees, it would appear, delight in pleasant odours and bright colours, and invariably choose those plants which give pleasure to man. If we watch the course of these insects on their visit to a garden, we shall observe them settling upon the rose, the lavender, and all other similar agreeable flowers of brilliant hues or sweet scent. In marked contrast with this is the conduct of flies, which always show a preference for livid yellow or dingy red plants, and those which possess an unpleasant smell. The bee is a creature of fine and sensitive tastes. The fly is "a species of insectoid vulture, "naturally turning to such vegetable food as resembles carrion. Let two plates be placed on a lawn, at a little distance apart, the one containing that ill scented underground fungus, the Stink horn, and the other a handful of moss roses, and this difference will be immediately discerned. The foul odour and unsightly fungus will soon be

covered with flies, while the bees will resort to the plate of roses. To this love of bees for fine colours and fragrant perfumes we are indebted for our choicest flowers. For by taking the pollen dust of some conspicuous flower to the stigma of another, they have by this union produced the seed of a still richer variety. Thus, age after age, many blossoms have been growing increasingly beautiful. On the other hand, strange to say, through a similar process, a progress in the opposite direction has taken place in those plants which are frequented by flies, and their unwholesome and repulsive qualities have become intensified.So is it with the two great classes into which mankind may be divided— the men of this world, and the men of the next. While the purified affections of the one centre continually on "whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, "so the earthward and vile affections of the other fasten on corruption. �ot more surely does the laborious bee fly from one beautiful flower to another, than does the Christian seek of set purpose all that is fairest, sweetest, and best on earth. His prayer is that of David, in Psalms 119:66, "Teach me good taste" (which is the literal translation); and "if there be any virtue, and if there be any Praise, "he thinks on these things. — James �eil, in "Rays from the Realms of �ature", 1879.Ver. 66. — Good judgment and knowledge. �o blessings are more suitable than "good judgment and knowledge" — "knowledge" of ourselves, of our Saviour, of the way of obedience— and "good judgment" to direct and apply this knowledge to some valuable end. These two parts of our intellectual furniture have a most important connexion and dependence upon each other. "Knowledge" is the speculative perception of general truth. "Judgment" is the practical application of it to the heart and conduct. — Charles Bridges.Ver. 66. — For I have believed thy commandments. These words deserve a little consideration, because believing is here joined to an unusual object. Had it been, "for I have believed thy promises, "or, "obeyed thy commandments, "the sense of the clause had been more obvious to every vulgar apprehension. To believe commandments, sounds as harsh to a common ear, as to see with the ear, and hear with the eye; but, for all this, the commandments are the object; and of them he saith, not, "I have obeyed"; but, "I have believed."To take off the seeming asperity of the phrase, some interpreters conceive that "commandments" is put for the word in general; and so promises are included, yea, they think, principally intended, especially those promises which encouraged him to look to God for necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore let us note, —1. Certainly there is a faith in the commandments, as well as in the promises. We must believe that God is their author, and that they are the expressions of his commanding and legislative will, which we are bound to obey. Faith must discern the sovereignty and goodness of the law maker and believe that his commands are holy, just, and good; it must also teach us that God loves those who keep his law and is angry with those who transgress, and that he will see to it that His law is vindicated at the last great day.2. Faith in the commandments is as necessary as faith in the promises; for, as the promises are not esteemed, embraced, and improved, unless they are believed to be

of God, so neither are the precepts: they do not sway the conscience, nor incline the affections, except as they are believed to be divine.3. Faith in the commands must be as lively as faith in the promises. As the promises are not believed with a lively faith, unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly, unless we be fully resolved to acquiesce in them as the only rule to guide us in obtaining that happiness, and unless we are determined to adhere to them, and obey them. As the king's laws are not kept as soon as they are believed to be the king's laws, unless also, upon the consideration of his authority and power, we subject ourselves to them; so this believing notes a ready alacrity to hear God's voice and obey it, and to govern our hearts and actions according to his counsel and direction in the word. — Thomas Manton.Ver. 66. — For I have believed thy commandments. The commandments of God are not alone; but they have promises of grace on the right hand, and threatenings of wrath on the left: upon both of these faith exercises itself, and without such faith no one will be able to render obedience to God's commands, — Wolfgang Musculus.

COKE, "Psalms 119:66. Teach me good judgment— The Hebrew words properly signify, a goodness of taste, with relation to the palate; and it is only figuratively, and by way of analogy, that they signify a goodness of judgment, or the good sense and discernment of the mind.

BE�SO�, "Psalms 119:66. Teach me good judgment — Whereby I may rightly discern between truth and falsehood, good and evil; that so I may be kept from those errors in which many are involved, and may clearly understand what thy law requires or permits, and what it forbids. The Hebrew, שוב שעם, properly signifies goodness of taste, referring to the palate; and it is only figuratively and by way of analogy that it signifies goodness of judgment, or the good sense and discernment of the mind. And knowledge — A spiritual and experimental knowledge, added to that sense of, and relish for, divine things, implied in the former clause. For I have believed thy commandments — I have believed the divine authority of them, and the truth and certainty of those promises and threatenings wherewith thou hast enforced them.

CO�STABLE, "Verses 65-729. Confidence in the Word of God119:65-72

The writer relied on the fact that God would deal with him according to what He had revealed ( Psalm 119:65). However, he felt the need for further instruction to prevent him from wandering away from God"s will ( Psalm 119:66-68). He would trust in God even though other people slandered Him ( Psalm 119:69-70). Affliction had taught him to appreciate God"s statutes more than he had previously done ( Psalm 119:71-72).

ELLICOTT, "(66) Good judgment.—More exactly, good taste. Here, however, in a

moral, not æsthetic sense. Perhaps tact or delicate moral perception represents it. We may compare St. Paul’s use of the Greek words, ἐ πιγνώ σις and αἰ σθή σις in Philippians 1:9.

67 Before I was afflicted I went astray, but now I obey your word.

BAR�ES, "Before I was afflicted - The Septuagint and the Latin Vulgate, “Before I was humbled.” The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial.

I went astray - The Hebrew word means to wander; to err; to do wrong; to transgress. Num_15:28; Job_12:16. It here means that he forgot his duty; that he fell into sin; that he departed from what was right; that he embraced erroneous views; that he lived in the neglect of his soul, the neglect of duty, and the neglect of God. Prosperity had not led him to fulfill duty; to seek salvation; to trust in God. This was, in his case, as it is in thousands of others, the experience of his life. Hence, affliction often becomes so necessary to check us when we are going astray, and so useful in recalling us to the ways of duty and of truth.

But now have I kept thy word - Since I was afflicted. The effect has been to recall me from my wanderings, and to turn me to paths of duty and holiness. This is an effect often - very often - experienced; this is language which can be used by many a child of God. Of those who are the children of God it may be said that they are “always” benefited “sooner” or “later” by afflictions. It may not be at the time of the affliction (compare Heb_12:11), but the “ultimate” effect is in all cases to benefit them. Some error is corrected; some evil habit changed; some mode of life not consistent with religion is forsaken; pride is humbled; the heart is quickened in duty; habits of prayer are resumed or formed; the affections are fixed on a better world; the soul is made more gentle, calm, humble, spiritual, pure. Afflictions are among the most precious means of grace. They are entirely under the direction of God. They may be endlessly varied, and adapted to the case of every individual.

God knows every heart, and the best way to reach any heart. By sickness; by disappointment; by loss of property; by bereavement; by blighted hopes; by the ingratitude of others; by the unkindness of professed friends, and the malice of enemies; by domestic troubles; by the misconduct of children - perhaps the most severe of all human ills, and the hardest to bear; in ten thousand ways God can reach the heart, and break and crush it, and make it ready for the entrance of truth - as the farmer breaks and pulverizes the soil by the plow and the harrow, so that it shall be prepared to receive the

seed. Compare the notes at Isa_28:24-29. Among those things for which good men have most occasion for thankfulness are afflictions; and when we lie down on the bed of death, and look over life and the divine dealings with us through life, as the glories of heaven are about to open upon us, we shall feel that among the chiefest mercies of God are those dealings of his holy hand, trying at the time, which kept us from going astray, or which recalled us when we had wandered from him - and “that in our life, now closing, there has not been one trial too much.”

CLARKE,"Before I was afflicted I went astray -Many have been humbled under affliction, and taught to know themselves and humble themselves before God, that probably without this could never have been saved; after this, they have been serious and faithful. Affliction sanctified is a great blessing; unsanctified, it is an additional curse.

GILL, "Before I was afflicted, I went astray,.... From God; from his word, his ways and worship; like a lost sheep from the shepherd, the fold, the flock, and the footsteps of it; see Psa_119:176; Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this he denies, Psa_18:21; but through the weakness of the flesh, the prevalence of corruption, and force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance, Lev_5:18; this was in a time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and harmful lusts, and err from the faith, and be pierced with many sorrows, as too much love of the world brings men into; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case;

but now have I kept thy word: having been afflicted with outward and inward afflictions, afflictions of body and mind; afflictions in person, in family and estate; afflictions in soul, through indwelling sin, the temptations of Satan, and the hidings of God's face: all this brought him back again to God, to his word, ways, and worship; he betook himself to reading and hearing the word, if he might find any thing to relieve and comfort him under his trials; he observed the doctrines of grace in it, and kept the precepts of it, and walked in all the commandments and ordinances of it, being restored by afflictions.

HE�RY, "David here tells us what he had experienced, 1. Of the temptations of a prosperous condition: “Before I was afflicted, while I lived in peace and plenty, and knew no sorrow, I went astray from God and my duty.” Sin is going astray; and we are most apt to wander from God when we are easy and think ourselves at home in the world. Prosperity is the unhappy occasion of much iniquity; it makes people conceited of themselves, indulgent of the flesh, forgetful of God, in love with the world, and deaf to the reproofs of the word. See Psa_30:6. It is good for us, when we are afflicted, to remember how and wherein we went astray before we were afflicted, that we may answer the end of the affliction. 2. Of the benefit of an afflicted state: “Now have I kept thy word, and so have been recovered from my wanderings.” God often makes use of afflictions as a means to reduce those to himself who have wandered from him.

Sanctified afflictions humble us for sin and show us the vanity of the world; they soften the heart, and open the ear to discipline. The prodigal's distress brought him to himself first and then to his father.

JAMISO�, "Referred by Hengstenberg to the chastening effect produced on the Jews’ minds by the captivity (Jer_31:18, Jer_31:19). The truth is a general one (Job_5:6; Joh_15:2; Heb_12:11).

SBC, "I. The Psalmist was certainly of a different opinion from nine persons out of ten of every country, every age, and every religion. For he says, "Before I was troubled I went wrong: but now have I kept Thy word," whereas nine people out of ten would say to God, if they dared, "Before I was troubled I kept Thy word; but now that I am troubled, of course I cannot help going wrong." The general opinion of the world is that right-doing, justice, truth, and honesty are very graceful luxuries for those who can afford them, very good things when a man is easy, prosperous, and well-off, and without much serious business on hand, but not for the real hard work of life, not for times of ambition and struggle, any more than of distress and anxiety or of danger and difficulty.

II. What the special trouble was in which the Psalmist found himself, we are not told. But it is plain from his words that it was just that very sort of trouble in which the world is most ready to excuse a man for lying, cringing, plotting, and acting on the old devil’s maxim that "cunning is the natural weapon of the weak." His honour and his faith were sorely tried. The ungodly laid wait to destroy him. But against them all he had but one weapon and one defence. However much afraid he might be of his enemies, he was still more afraid of doing wrong. His only safety was in pleasing God, and not men. This man had one precious possession, which he determined not to lose, not though he died in trying to hold it fast; namely, the Eternal Spirit of God, the Spirit of righteousness, and truth, and justice, which leads men into all truth. By that Spirit he saw into the eternal laws of God. By that Spirit he saw that his only hope was to keep those eternal laws. By that Spirit he vowed to keep them. By that Spirit when he failed he tried again; when he fell he rose and fought on once more to keep the commandments of the Lord.

C. Kingsley, Westminster Sermons, p. 142.

CALVI�, "67.Before I was brought low I went astray As the verb ענה anah, sometimes signifies to speak, or to testify, some adopt this rendering, Before I meditated upon thy statutes I went astray; but this seems too forced. Others go still farther from the meaning, in supposing it to be, that when the prophet went astray, he had nothing to say in answer to God. I will not stop to refute these conceits, there being no ambiguity in the words. David in his own person describes either that wantonness or rebellion, common to all mankind, which is displayed in this, that we never yield obedience to God until we are compelled by his chastisements. It is indeed a monstrous thing obstinately to refuse to submit ourselves to Him; and yet experience demonstrates, that so long as he deals gently with us, we are always breaking forth into insolence. Since even a prophet of God required to have his rebellion corrected by forcible means, this kind of discipline is assuredly most needful for us. The first step in obedience being the mortifying of the flesh, to which all men are naturally disinclined, it is not surprising if God bring us to a sense of our duty by manifold afflictions. Yea, rather as the flesh is from time to time

obstreperous, even when it seems to be tamed, it is no wonder to find him repeatedly subjecting us anew to the rod. This is done in different ways. He humbles some by poverty, some by shame, some by diseases, some by domestic distresses, some by hard and painful labors; and thus, according to the diversity of vices to which we are prone, he applies to each its appropriate remedy. It is now obvious how profitable a truth this confession contains. The prophet speaks of himself even as Jeremiah, (Jeremiah 31:18,) in like manner, says of himself, that he was “as a bullock unaccustomed to the yoke;” but still he sets before us an image of the rebellion which is natural to us all. We are very ungrateful, indeed, if this fruit which we reap from chastisements do not assuage or mitigate their bitterness. So long as we are rebellious against God, we are, in a state of the deepest wretchedness: now, the only means by which He bends and tames us to obedience, is his instructing us by his chastisements. The prophet, at the same time, teaches us by his own example, that since God gives evidence of his willingness that we should become his disciples, by the pains he takes to subdue our hardness, we should at least endeavor to become gentle, and, laying aside all stubbornness, willingly bear the yoke which he imposes upon us.

The next verse needs no explanation, being nearly of the same import as the last verse of the former eight. He beseeches God to exercise his goodness towards him, not by causing him to increase in riches and honors, or to abound in pleasures, but by enabling him to make progress in the knowledge of the law. It is usual for almost all mankind to implore the exercise of God’s goodness towards them, and to desire that he would deal bountifully with them, in the way of gratifying the diversity of the desires into which they are severally hurried by the inclinations of the flesh; but David protests that he would be completely satisfied, provided he experienced God to be liberal towards him in this one particular, which almost all men pass over with disdain.

SPURGEO�, "Ver. 67. Before I was afflicted I went astray. Partly, perhaps, through the absence of trial. Often our trials act as a thorn hedge to keep us in the good pasture, but our prosperity is a gap through which we go astray. If any of us remember a time in which we had no trouble, we also probably recollect that then grace was low and temptation was strong. It may be that some believer cries, "O that it were with me as in those summer days before I was afflicted." Such a sigh is most unwise, and arises from a carnal love of ease: the spiritual man who prizes growth in grace will bless God that those dangerous days are over, and that if the weather be more stormy it is also more healthy. It is well when the mind is open and candid, as in this instance: perhaps David would never have known and confessed his own straying if he had not smarted under the rod. Let us join in his humble acknowledgments, for doubtless we have imitated him in his straying. Why is it that a little ease works in us so much disease? Can we never rest without rusting? �ever be filled without waxing fat? �ever rise as to one world without going down as to another! What weak creatures we are to be unable to bear a little pleasure! What base hearts are those which turn the abundance of God's goodness into an occasion for sin.But now have I kept thy word. Grace is in that heart which profits by its chastening.

It is of no use to plough barren soil. When there is no spiritual life affliction works no spiritual benefit; but where the heart is sound trouble awakens conscience, wandering is confessed, the soul becomes again obedient to the command, and continues to be so. Whipping will not turn a rebel into a child; but to the true child a touch of the rod is a sure corrective. In the Psalmist's case the medicine of affliction worked a change— "but"; an immediate change— "now"; a lasting change— "have I" an inward change— "have I kept"; a change towards God— "thy word." Before his trouble he wandered, but after it he kept within the hedge of the word, and found good pasture for his soul the trial tethered him to his proper place; it kept him, and then he kept God's word. Sweet are the uses of adversity, and this is one of them, it puts a bridle upon transgression and furnishes a spur for holiness.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 67. — Before I was afflicted I went astray, etc. �ot that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this lie denies (Psalms 18:21); but through the weakness of the flesh, the prevalence of corruption, and the force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance (Leviticus 5:18). This was in his time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and hurtful lusts, and err from the faith, and be pierced with many sorrows; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case. — John Gill.Ver. 67. — Before I was afflicted. The Septuagint and Latin Vulgate, "Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial. — Albert Barnes.Ver. 67. — Before I was afflicted. Prosperity is a more refined and severe test of character titan adversity, as one hour of summer sunshine produces greater corruption than the longest winter day. — Eliza Cook.Ver. 67. — I was afflicted. God in wisdom deals with us as some great person would do with a disobedient son, that forsakes his house, and riots among his tenants. His father gives orders that they should treat him ill, affront, and chase him from them, and all, that he might bring him back. The same doth God: man is his wild and debauched son; he flies from the commands of his father, and cannot endure to live under his strict and severe government. He resorts to the pleasures of the world, and revels and riots among the creatures. But God resolves to recover him, and therefore commands every creature to handle him roughly. "Burn him, fire; toss him, tempests, and shipwreck his estate; forsake him, friends; designs, fail him; children, be rebellious to him, as he is to me; let his supports and dependencies sink under him, his riches melt away, leave him poor, and despised, and destitute." These are all God's servants, and must obey his will. And to what end is all this, but that, seeing himself forsaken of all, he may at length, like the beggared prodigal, return to his father? — Ezekiel Hopkins, 1633-1690.Ver. 67. — I was afflicted. As men clip the feathers of fowls, when they begin to fly too high or too far; even so doth God diminish our riches, etc., that we should not pass our bounds, and glory too much of such gifts. — Otho Wermullerus.Ver. 67. — But now have I kept thy word.

Affliction brings Man Home."Man like a silly sheep doth often stray,�ot knowing of his way,Blind deserts and the wilderness of sinHe daily travels in;There's nothing will reduce him sooner thanAfflictions to his pen.He wanders in the sunshine, but in rainAnd stormy weather hastens home again.""Thou, the great Shepherd of my soul, O keepMe, my unworthy sheepFrom gadding: or if fair means will not do it,Let foul, then, bring me to it.Rather then I should perish in my error,Lord bring me back with terror;Better I be chastised with thy rodAnd Shepherd's staff, than stray from thee, my God.""Though for the present stripes do grieve me sore,At last they profit more,And make me to observe thy word, which I�eglected formerly;Let me come home rather by weeping crossThan still be at a loss.For health I would rather take a bitter pill,Than eating sweet meats to be always ill." — Thomas Washbourne, 1606-1687.Ver. 67. — From the countless throng before the throne of God and the Lamb, we may yet hear the words of the Psalmist, "Before I was afflicted I went astray: but now have I kept thy word." There is many an one who will say, "Behold, happy is the man whom God correcteth" (John 5:17). One would tell you that his worldly undoing was the making of his heavenly prospects; and another that the loss of all things was the gain of All in All. There are multitudes whom God has afflicted with natural blindness that they might gain spiritual sight; and those who under bodily infirmities and diseases of divers sorts have pined and wasted away this earthly life, gladly laying hold on glory, honour, and immortality instead. — William Garrett Lewis, in "Westbourne Grove Sermons", 1872.Ver. 67. — By affliction God separates the sin which he hates from the soul which he loves. — John Mason.

BE�SO�, "Verse 67-68Psalms 119:67-68. Before I was afflicted I went astray — As men too generally do in their prosperity. Thou art good — Gracious and bountiful in thy nature; and dost good — To all men, both good and bad, (Matthew 5:45,) and in all things, yea, even when thou afflictest. Teach me thy statutes — Which is the good I chiefly desire.

68 You are good, and what you do is good; teach me your decrees.

BAR�ES, "Thou art good - See the Psa_100:5, note; Psa_107:1, note.

And doest good - As the expression or manifestation of goodness. The goodness of God is not a mere sentiment; not mere feeling; not an inactive principle; not a mere wish: it finds expression in acts which tend to promote the happiness of his creatures everywhere.

Teach me thy statutes - See Psa_119:12, note; Psa_119:26, note. As one of the acts of the divine goodness, the psalmist prays that God will make him more and more acquainted with his law.

CLARKE,"Thou art good - And because thou art good, thou doest good; and because thou delightest to do good, teach me thy statutes.

GILL, "Thou art good, and doest good,.... Essentially, originally, and only good, and the fountain of all goodness to his creatures; who does good to all men in a providential way, and especially to his own people; to whom he is good in a way of special grace and mercy, in and through his Son Jesus Christ; and even he is good to them, and does good to them, when he afflicts them; he makes their afflictions work for their good, either temporal, spiritual, or eternal;

teach me thy statutes; as a fresh instance of goodness; this had been often desired, being what lay much on his mind, and was of moment and importance; see Psa_119:12.

HE�RY, "Here, 1. David praises God's goodness and gives him the glory of it: Thou art good and doest good. All who have any knowledge of God and dealings with him wilt own that he does good, and therefore will conclude that he is good. The streams of God's goodness are so numerous, and run so full, so strong, to all the creatures, that we must conclude the fountain that is in himself to be inexhaustible. We cannot conceive how much good our God does every day, much less can we conceive how good he is. Let us acknowledge it with admiration and with holy love and thankfulness. 2. He prays for God's grace, and begs to be under the guidance and influence of it: Teach me thy statutes. “Lord, thou doest good to all, art the bountiful benefactor of all the creatures; this is the good I beg thou wilt do to me, - Instruct me in my duty, incline me to it, and enable me to do it. Thou art good, and doest good; Lord, teach me thy statutes, that I may be good and do good, may have a good heart and live a good life.” It is an

encouragement to poor sinners to hope that God will teach them his way because he is good and upright, Psa_25:8.

JAMISO�, "Compare as to the Lord Jesus (Act_10:38).

SPURGEO�, "Ver. 68. Thou art good, and doest good. Even in affliction God is good, and does good. This is the confession of experience. God is essential goodness in himself, and in every attribute of his nature he is good in the fullest sense of the term; indeed, he has a monopoly of goodness, for there is none good but one, that is God. His acts are according to his nature: from a pure source flow pure streams. God is not latent and ill active goodness; he displays himself by his doings, he is actively beneficent, he does good. How much good he does no tongue can tell! How good he is no heart can conceive! It is well to worship the Lord as the poet here does by describing him. Facts about God are the best praise of God. All the glory we can give to God is to reflect his own glory upon himself. We can say no more good of God than God is and does. We believe in his goodness, and so honour him by our faith; we admire that goodness, and so glorify him by our love; we declare that goodness, and so magnify him by our testimony.Teach me thy statutes. The same prayer as before, backed with the same argument. He prays, "Lord be good, and do good to me that I may both be good and do good through thy teaching." The man of God was a learner, and delighted to learn: he ascribed this to the goodness of the Lord, and hoped that for the same reason he would be allowed to remain in the school and learn on till he could perfectly practise every lesson. His chosen class book was the royal statutes, he wanted no other. He knew the sad result of breaking those statutes, and by a painful experience he had been led back to the way of righteousness; and therefore he begged as the greatest possible instance of the divine goodness that he might be taught a perfect knowledge of the law, and a complete conformity to it. He who mourns that he has not kept the word longs to be taught it, and he who rejoices that by grace he has been taught to keep it is not less anxious for the like instruction to be continued to him.In verse 12, which is the fourth verse of Beth, we have much the same sense as in this fourth verse of Teth.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 68. — Thou art good, and doest good. There is a good God set before us, that we may not take tip with any low pattern of goodness. He is represented to us as all goodness. He is good in his nature; and his work is agreeable to his nature; nothing is wanting to it, or defective in it. �othing can be added to it to make it better. Philo saith, w ontwl wn to prwtoon agayov: the first being must needs be the first good. As soon as we conceive that there is a God, we presently conceive that he is good, He is good of himself, good in himself, goodness itself, and both the fountain and the pattern of all the good that is in the creatures.1. As to his nature, he is originally "good", good in himself, and good to others; as the sun hath light in himself, and giveth light to all other things. Essentially good; not only good, but goodness itself. Goodness in us is an accessory quality or superadded gift; but in God it is not a quality, but his essence. In a vessel that is gilded with gold the gilding or lustre is a superadded quality; but in a vessel all of gold, the lustre and the substance is the same. God is infinitely good; the creatures'

good is limited, but there is nothing to limit the perfection of God, or give it any measure. He is an ocean of goodness without banks or bottom. Alas! what is our drop to this ocean! God is immutably good; his goodness can never be more or less than it is; as there can be no addition to it, so no subtraction from it. Man in his innocency was 'peccabilis', or liable to sin, afterwards 'peccator',or an actual sinner; but God ever was and is good. �ow this is the pattern propounded to us, but his nature is a great deep. Therefore—2. As to his work; "he doeth good." What hath God been acting upon the great theatre of the world but goodness for these six thousand years? Acts 14:17, "�evertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." He left not himself without a witness, anayopiwn, not by taking vengeance of their idolatries, but by distributing benefits. This is propounded to our imitation, that our whole life may be nothing else but doing good: Matthew 5:48, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Well, therefore, doth the Psalmist say, "Teach me thy statutes." — Thomas Manton.Ver. 68. — Thou art good and doest good. We should bless the Lord at all times, and keep up good thoughts of God, on every occasion, especially in the time of affliction. Hence we are commanded to glorify God in the fires (Isaiah 24:15); and this the three children did in the hottest furnace... I grant, indeed, we cannot give thanks for affliction as affliction, but either as it is the means of some good to us, or as the gracious hand of God is some way remarkable therein toward us. In this respect there is no condition on this side of hell but we have reason to praise God in it, though it be the greatest of calamities. Hence it was that David, when he speaks of his affliction, adds presently, "Thou art good, and doest good"; and he declares (Psalms 119:65), "Thou hast dealt well with thy servant, O Lord, according unto thy word." Hence Paul and Silas praised God when they were scourged and imprisoned. — John Willison, 1680-1750.Ver. 68. — Thou art good. The blessed effects of chastisement, as a special instance of the Lord's goodness, might naturally lead to an acknowledgment of his general goodness, in his own character, and in his unwearied dispensations of love. Judging in unbelieving haste of his providential and gracious dealings, feeble sense imagines a frown, when the eye of faith discerns a smile upon his face; and therefore in proportion as faith is exercised in the review of the past, and the experience of the present, we shall be prepared with the ascription of praise— "Thou art good". — Charles Bridges.HI�TS TO PREACHERS.Ver. 68. Thou art good, and doest good. Even in affliction God is good, and does good. This is the confession of experience. God is essential goodness in himself, and in every attribute of his nature he is good in the fullest sense of the term; indeed, he has a monopoly of goodness, for there is none good but one, that is God. His acts are according to his nature: from a pure source flow pure streams. God is not latent and ill active goodness; he displays himself by his doings, he is actively beneficent, he does good. How much good he does no tongue can tell! How good he is no heart can conceive! It is well to worship the Lord as the poet here does by describing him. Facts about God are the best praise of God. All the glory we can give to God is to reflect his own glory upon himself. We can say no more good of God than God is and does. We believe in his goodness, and so honour him by our

faith; we admire that goodness, and so glorify him by our love; we declare that goodness, and so magnify him by our testimony.Teach me thy statutes. The same prayer as before, backed with the same argument. He prays, "Lord be good, and do good to me that I may both be good and do good through thy teaching." The man of God was a learner, and delighted to learn: he ascribed this to the goodness of the Lord, and hoped that for the same reason he would be allowed to remain in the school and learn on till he could perfectly practise every lesson. His chosen class book was the royal statutes, he wanted no other. He knew the sad result of breaking those statutes, and by a painful experience he had been led back to the way of righteousness; and therefore he begged as the greatest possible instance of the divine goodness that he might be taught a perfect knowledge of the law, and a complete conformity to it. He who mourns that he has not kept the word longs to be taught it, and he who rejoices that by grace he has been taught to keep it is not less anxious for the like instruction to be continued to him.In verse 12, which is the fourth verse of Beth, we have much the same sense as in this fourth verse of Teth.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 68. — Thou art good, and doest good. There is a good God set before us, that we may not take tip with any low pattern of goodness. He is represented to us as all goodness. He is good in his nature; and his work is agreeable to his nature; nothing is wanting to it, or defective in it. �othing can be added to it to make it better. Philo saith, w ontwl wn to prwtoon agayov: the first being must needs be the first good. As soon as we conceive that there is a God, we presently conceive that he is good, He is good of himself, good in himself, goodness itself, and both the fountain and the pattern of all the good that is in the creatures.1. As to his nature, he is originally "good", good in himself, and good to others; as the sun hath light in himself, and giveth light to all other things. Essentially good; not only good, but goodness itself. Goodness in us is an accessory quality or superadded gift; but in God it is not a quality, but his essence. In a vessel that is gilded with gold the gilding or lustre is a superadded quality; but in a vessel all of gold, the lustre and the substance is the same. God is infinitely good; the creatures' good is limited, but there is nothing to limit the perfection of God, or give it any measure. He is an ocean of goodness without banks or bottom. Alas! what is our drop to this ocean! God is immutably good; his goodness can never be more or less than it is; as there can be no addition to it, so no subtraction from it. Man in his innocency was 'peccabilis', or liable to sin, afterwards 'peccator',or an actual sinner; but God ever was and is good. �ow this is the pattern propounded to us, but his nature is a great deep. Therefore—2. As to his work; "he doeth good." What hath God been acting upon the great theatre of the world but goodness for these six thousand years? Acts 14:17, "�evertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." He left not himself without a witness, anayopiwn, not by taking vengeance of their idolatries, but by distributing benefits. This is propounded to our imitation, that our whole life may be nothing else but doing good: Matthew 5:48, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Well, therefore, doth the Psalmist say, "Teach me thy statutes." — Thomas Manton.

Ver. 68. — Thou art good and doest good. We should bless the Lord at all times, and keep up good thoughts of God, on every occasion, especially in the time of affliction. Hence we are commanded to glorify God in the fires (Isaiah 24:15); and this the three children did in the hottest furnace... I grant, indeed, we cannot give thanks for affliction as affliction, but either as it is the means of some good to us, or as the gracious hand of God is some way remarkable therein toward us. In this respect there is no condition on this side of hell but we have reason to praise God in it, though it be the greatest of calamities. Hence it was that David, when he speaks of his affliction, adds presently, "Thou art good, and doest good"; and he declares (Psalms 119:65), "Thou hast dealt well with thy servant, O Lord, according unto thy word." Hence Paul and Silas praised God when they were scourged and imprisoned. — John Willison, 1680-1750.Ver. 68. — Thou art good. The blessed effects of chastisement, as a special instance of the Lord's goodness, might naturally lead to an acknowledgment of his general goodness, in his own character, and in his unwearied dispensations of love. Judging in unbelieving haste of his providential and gracious dealings, feeble sense imagines a frown, when the eye of faith discerns a smile upon his face; and therefore in proportion as faith is exercised in the review of the past, and the experience of the present, we shall be prepared with the ascription of praise— "Thou art good". — Charles Bridges.

SIMEO�, "THE GOOD�ESS OF GOD

Psalms 119:68. Thou art good, and doest good: teach me thy statutes.

THE perfections of God, if considered only in a speculative view, must excite our admiration; but, if contemplated in reference to our state and conduct, they will be to us a source of unspeakable comfort, and a spring of incessant activity. What emotions a knowledge of the Divine goodness will produce in the soul, we see in the words before us; in discoursing upon which we shall notice,

I. The goodness of God—

In conformity with the text, we shall call your attention to,

1. His essential goodness—

[This is not an indiscriminate regard to all, whether they be good or evil; for such a regard would not consist with justice, or holiness, or truth: but it is a general benevolence towards the whole creation, operating incessantly for the good of the whole. The manner in which it discovers itself is as various as the states of men: but, however diversified its operations may be, it is the same principle in God. It is the sum of all his perfections: towards the undeserving it is grace; and to the ill-deserving, mercy: to the indigent it is bounty; to the distressed, pity and compassion: towards the impenitent it is forbearance; and to the obstinate and incorrigible it is justice. This is the view which God himself gives us of his goodness [�ote: Moses prays for a sight of God’s glory; God promises to shew him his

goodness; and then represents it as consisting in an united exercise of all his perfections. Exodus 33:18-19; Exodus 34:6-7.]; and, in this view, it resides in him necessarily, in him only, and in him continually.]

2. His communicative goodness—

[This he manifests to the world at large. When first he created the world, he formed every thing “very good.” And if we look around us, we shall be constrained to say, “The earth is full of his goodness.”

Towards man in particular, his goodness is more abundantly displayed. Towards the ungodly he has shewn it, by giving his only dear Son to die for them, and his good Spirit to instruct them: yea, he has set apart an order of men also to entreat them in his name to accept the proffered salvation. Towards the godly he has abounded yet still more in the exceeding riches of his grace: for, in addition to all that he has done for the ungodly, he has made his word effectual for their conversion; and he watches over them with paternal care, supplying all their wants, and protecting them in all their dangers; and, to complete the whole, he will crown them finally with his glory [�ote: Psalms 103:1-5.].]

Such a view of God as this cannot but lead us to adopt,

II. The petition grounded upon it—

The petition itself is such as all ought to offer for themselves—

[By “the statutes” of God we understand both the truths he has revealed, and the precepts he has enjoined. Of these we are by nature ignorant; nor can we by mere human exertions ever acquire a right understanding of them [�ote: 1 Corinthians 2:14.]. We must be taught of God: our eyes must be opened by his Spirit: then only shall we keep his statutes, when God himself shall “write them on the fleshy tables of our hearts.”]

But the petition has peculiar force as grounded on a discovery of God’s goodness; for, in that, as in a glass, we see,

1. Our duties—

[The law of God primarily declares our duty towards him: but none ever attain a just knowledge of that duty from the law alone; they cannot see the necessity of loving God with all their hearts, till they have some idea of the obligations they lie under to him for the stupendous work of redemption. But let the love of God in Christ Jesus be once clearly revealed to the soul, and the excellency of the law will instantly appear; and obedience to it will be considered as perfect freedom.]

2. Our defects—

[We are naturally averse to acknowledge our vileness and wickedness. But a sight of the Divine goodness softens the mind, and renders it ingenuous. Hence the more we are acquainted with God, the more we know of ourselves; and the more we have experienced of his love, the more we “abhor ourselves for our ingratitude to him, and our want of conformity to his image [�ote: Job 42:5-6. Ezekiel 16:63.].”]

3. Our encouragements—

[Wherever we look, we have no encouragement but in God. Indeed, if only we be acquainted with his goodness, we want no other encouragement: for, what will not He do, who is so good in himself? and what will He refuse us, who has done so much for us already [�ote: Romans 8:32.]? Such considerations as these are sufficient to counterbalance every difficulty that the world, or the flesh, or the devil can place in our way. Having this God for our God, we can want nothing for time or for eternity.]

BI, "Thou art good and doest good.

God good in being and good in action

I. God good in being. “Thou art good.” Good in the sense of kindness and in the sense of moral perfection,—the primal Font of all happiness in the universe, and the immutable Standard of all excellence.

1. Essentially good. His goodness is not a quality of Himself, it is Himself.

2. Immutably good. Because Himself absolutely unalterable, His goodness is immutable.

II. God good in action. “And doest good.” This follows of necessity, a good being must do good. (Homilist.)

The goodness of God

I. Describe it.

1. It is absolutely pure, and free from everything of a selfish or sinful nature.

2. Permanent and immutable as His existence.

3. Universal.

II. Show that it moves Him to do good.

1. The goodness of God must have moved Him to form, before the foundation of the world, the best possible method of doing the greatest possible good. His goodness must have moved Him to employ His wisdom in the best possible manner.

2. It must have moved Him to bring into existence the best possible system of intelligent creatures.

3. It continually moves Him to exert His power and wisdom in governing all His creatures and all His works in the wisest and best manner.

4. It must move Him to make the intelligent universe as holy and happy as possible,

through the interminable ages of eternity.

III. Improvement.

1. The goodness of God is discoverable by the light of nature. Actions speak louder than words.

2. Then all the objections that ever have been made, or ever can be made, against any part of His conduct, are objections against His goodness, which must be altogether unreasonable and absurd.

3. Then no creature in the universe ever has had, or ever will have, any just cause to murmur or complain under the dispensations of Providence.

4. Then it is owing to the knowledge, and not to the ignorance of sinners, that they hate God.

5. Then He will display His goodness in the everlasting punishment of the finally impenitent.

6. Then those who are finally happy will for ever approve of the Divine conduct towards the finally miserable.

7. Then while sinners remain impenitent, they have no grounds to rely upon His mere goodness to save them. (N. Emmons, D. D.)

The goodness of God

I. As subsisting in himself.

1. It constitutes the perfection of His nature. Godhead and goodness are convertible terms.

2. It is original and underived.

3. It harmonizes with all the perfections of His nature.

4. It is impressed with the immutability of His will.

II. Its display.

1. The rich provision which God has made for the happiness of man.

2. The mysterious price by which man is redeemed.

3. The modes employed for the recovery of man.

4. The glorious result of all this in time and in eternity. (T. Lessey.)

Pain and pity

We will not deny that evil is evil, we will make no hard pretence that pain is anything but painful; but leaving that insoluble problem, we may rest, at any rate, in the conviction that pain and misery are the accidents—to a great extent the avoidable accidents—of life, not its end and object; that happiness and blessing so far preponderate over them that every one of us may sincerely thank God for His creation.

1. First, as regards ourselves, pain and sickness are chiefly due to the working of laws

which have this obviously beneficent nature that they are meant to warn us against things inherently vile, hateful to God, and destructive to our own nature. Physical anguish and moral remorse, often in the individual, and always in the race, are nothing in the world but a part of the stream of sin taken a little lower down in its course. Man himself, if he would but keep the Ten Commandments, if he would but live in temperance, soberness, and chastity, might, to an immense extent, sweep his own life clean of foul diseases.

2. But even as regards ourselves, pain and sorrow are not only salutary warnings against impurity and excess, but, when rightly borne, they uplift us in every other respect. They help us to endure “as seeing Him who is invisible,” they make us yearn for unrealized ideals beyond our small moods and our vulgar comforts; they turn us from the near and the present to the distant and the future; they enable us to pass the death-doom on our mean and shivering egotisms. Take even the most innocent of all our sorrows—the aching anguish of bereavement. When we have lost those whom we have loved, has it not been to thousands simply as a golden chain between their hearts and God?

3. I turn to the lessons which pain and sorrow have for us as regards the world in general. I do not hesitate again to say that they are the stern saviours of society, that they have enriched humanity with its noblest types of character, that they have been as the storms which lash into fury the lazy elements lest they should stagnate in pestilence.

(1) For, first of all, they save society from itself. “A dissolute society,” says a thoughtful writer, “is the most tragical spectacle which history has ever to present; a nest of disease, of jealousy, of ruin, of despair, whose last hope is to be washed off the world and to disappear.” Such societies must die sooner or later by their own gangrene, by their own corruption, because the infection of evil, spreading into unbounded selfishness, ever intensifying and reproducing passions which defeat their own aim, can never end in anything except moral desolation. They go too far, such societies; they overreach themselves; they culminate at last in some hideous crime which awakens the flame of a moral indignation in which all their social shame and gorgeous gluttonies become as scum in the avenging flame. Nor do pain and sorrow only help the deliverers of the oppressed. They tend further to enrich the blood and uplift the ideals of the world. It is the pity for them which kindles the passion of the prophet standing undaunted before angry kings and mocking peoples, and the supremacy of the martyr who wields God’s lightning while he stands in his shirt of flame. (Dean Farrar.)

69 Though the arrogant have smeared me with lies, I keep your precepts with all my heart.

BAR�ES, "The proud - The psalmist had before referred to the “proud” as those from whom he had suffered injury, or as having been exposed to their derision. See the notes at Psa_119:51. He here reverts to another form in which he had suffered from them.

Have forged a lie against me - Compare Job_13:4. The word rendered “forged,” means to patch together; and then it is applied to charges or accusations against anyone, perhaps from their being made up (as they often are) of shreds and patches - hints, small matters, things having no necessary connection in themselves, but brought together as if they pertained to the same transaction - words dropped here and there in conversation, which, being artfully woven together, seem to make out a plausible case against a man. Most slanders are formed and sustained in this way, for it is rare that an absolutely forged slander is uttered against a man, or that a charge is brought which cannot be made to have plausibility from such circumstances as those referred to above. Even the most pure and circumspect cannot always avoid this, for there is something in every man’s life of which a malignant and cunning enemy may take advantage, and which he may weave into a story which some will believe, and which it may not be easy to confute. A malicious man may thus start a slander which may require years to correct, and which may even operate injuriously against a man all his life.

But I will keep thy precepts with my whole heart - Notwithstanding their accusations, and their attempts to turn me away from thee, or to represent me as false and hypocritical. Whatever they may do; whatever reports they may start to my disadvantage, it is my fixed purpose to obey entirely and always thy law. See the notes at Psa_119:51.

CLARKE,"The proud have forged a lie - The poor captives in Babylon had their conduct and motives continually misrepresented, and themselves belied and calumniated.

GILL, "The proud have forged a lie against me,.... Or, "sewed a lie to him" (r); fastened a lie upon him, or sewed and added one lie to another. Either with respect to politics, as the proud and haughty courtiers of Saul, who represented David to him as a traitor, that had treasonable designs against him to take away his life, and seize his crown and kingdom, 1Sa_24:9; or with respect to religion; so some proud scornful men, that derided him for his piety, and scoffed at his seriousness, gave out that it was all grimace and hypocrisy; raised calumnies upon him, and laid things to his charge he knew nothing of; and which were all lies, forged out of their own brains, and artfully and purposely put together to blacken his character, and lessen his esteem among men: and it is no unusual thing for wicked men to speak all manner of evil falsely against the people of God;

but I will keep thy precepts with my whole heart; observe the commands of God sincerely, heartily, and affectionately, and not in show and appearance only; and so

make it evident that it was a lie that was forged against him; and this is the best way of answering such liars and defamers; see 1Pe_3:16.

HE�RY 69-70, "David here tells us how he was affected as to the proud and wicked people that were about him. 1. He did not fear their malice, nor was he by it deterred from his duty: They have forged a lie against me. Thus they aimed to take away his good name. Nay, all we have in the world, even life itself, may be brought into danger by those who make no conscience of forging a lie. Those that were proud envied David's reputation, because it eclipsed them, and therefore did all they could to blemish him. They took a pride in trampling upon him. They therefore persuaded themselves it was no sin to tell a deliberate lie if it might but expose him to contempt. Their wicked wit forged lies, invented storied which there was not the least colour for, to serve their wicked designs. And what did David do when he was thus belied? He will bear it patiently; he will keep that precept which forbids him to render railing for railing, and will with all his heart sit down silently. He will go on in his duty with constancy and resolution: “Let them say what they will, I will keep thy precepts, and not dread their reproach.” 2. He did not envy their prosperity, nor was he by it allured from his duty. Their heart is as fat as grease. The proud are at ease (Psa_123:4); they are full of the world, and the wealth and pleasures of it; and this makes them, (1.) Senseless, secure, and stupid; they are past feeling: thus the phrase is used, Isa_6:10. Make the heart of this people fat. They are not sensible of the touch of the word of God or his rod. (2.) Sensual and voluptuous: “Their eyes stand out with fatness (Psa_73:7); they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them. I would not change conditions with them. I delight in thy law; I build my security upon the promises of God's word and have pleasure enough in communion with God, infinitely preferable to all their delights.” The children of God, who are acquainted with spiritual pleasures, need not envy the children of this world their carnal pleasures.

JAMISO� 69-70, "The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God’s Word, which they are too stupid in sin to appreciate. Hengstenberg refers the “lie” to such slanders against the Jews during the captivity, as that in Ezr_4:1-6, of sedition.

BI 69-71, "The proud have forged a lie against me.

The slanderer, the corrupt, the pious

I. The tongue of the slanderer. Slander is—

1. Malicious. Its inspiration is envy, jealousy, or revenge.

2. Mischievous. It often lacerates a man’s heart, and destroys his good name, which may be dearer than life. “He that steals my purse,” etc.

3. Cowardly. The man who confronts another, strikes him with fist or sword, shows some bravery. But he who injures a man by slander is a miserable sneak.

II. The heart of the corrupt. “As fat as grease”—insensible to moral motives. All the moral nerves of the soul are benumbed by sin.

III. The avowal of the pious. The avowal—

1. Of a good resolution.

2. Of a blessed experience. Affliction evermore serves the good. (Homilist.)

CALVI�, "69.The proud have weaved (424) lies against me He declares that, notwithstanding the malignant interpretation which the wicked put upon all that he did, and their attempts, by this artifice, to turn him aside from following after and loving uprightness, the state of his mind remained unaltered. It is a severe temptation, when, although innocent, we are loaded with reproach and infamy, and are not only assailed by injurious words, but also held up to the odium of the world by wicked persons, under some specious pretense or other. We see many who otherwise are good people, and inclined to live uprightly, either become discouraged, or are greatly shaken, when they find themselves so unworthily rewarded. On this account the prophet’s example is the more to be attended t that we may not be appalled by the malignity of men; that we may not cease to nourish within us the fear of God, even when they may have succeeded in destroying our reputation in the sight of our fellow-creatures; and that we may be contented to have our piety shining at the judgment-scat of God, although it may be defaced by the calumnies of men. So long as we depend upon the judgment of men, we will always be in a state of fluctuation, as has been already observed. Farther, let our works be never so splendid, we know that they will be of no account in the sight of God, if, in performing them, our object is to gain the favor of the world. Let us therefore learn to cast our eyes to that heavenly stage, and to despise all the malicious reports which men may spread against us. Let us leave the children of this world to, enjoy their reward, since our crown is laid up for us in heaven, and not on the earth. Let us disentangle ourselves from the snares with which Satan endeavors to obstruct us, by patiently bearing infamy for a season. The verb טפל , taphal, which otherwise signifies to join together, is here, by an elegant metaphor, taken for to weave, or to trim; intimating that the enemies of the prophet not only loaded him with coarse reproaches, but also invented crimes against him, and did so with great cunning and color of truth, that he might seem to be the blackest of characters. But though they ceased not to weave for him this web, he was enabled to break through it by his invincible constancy; and, exercising a strict control over his heart, he continued faithfully to observe the law of God. He applies to them the appellation of proud; and the reason of this, it may be conjectured, is, that the persons of whom he speaks were not the common people, but great men, who inflated with confidence in their honors and riches, rose up against him with so much the more audacity. He evidently intimates that they trampled him under their feet by their proud disdain, just as if he had been a dead dog.

With this corresponds the statement in the subsequent verse (70th) that their heart is fat as grease, (425) — a vice too common among the despisers of God. Whence is it that wicked men, whom their own conscience gnaws within, vaunt themselves so insolently against the most eminent servants of God, but because a certain grossness overgrows their hearts, so that they are stupefied, and even frenzied by their own obstinacy? But wonderful and worthy of the highest praise is the magnanimity of

the prophet, who found all his delight in the law of God: it is as if he declared that this was the food on which he fed, and with which he was refreshed in the highest degree; which could not have been the case had not his heart been freed, and thoroughly cleansed from all unhallowed pleasures.

SPURGEO�, "Ver. 69. The proud have forged a lie against me. They first derided him (Psalms 119:51), then defrauded him (Psalms 119:61), and now they have defamed him. To injure his character they resorted to falsehood, for they could find nothing against him if they spoke the truth. They forged a lie as a blacksmith beats out a weapon of iron, or they counterfeited the truth as men forge false coin. The original may suggest a common expression— "They have patched up a lie against me." They were not too proud to lie. Pride is a lie, and when a proud man utters lies "he speaketh of his own." Proud men are usually the bitterest opponents of the righteous: they are envious of their good fame and are eager to ruin it. Slander is a cheap and handy weapon if the object is the destruction of a gracious reputation; and when many proud ones conspire to concoct, exaggerate, and spread abroad a malicious falsehood, they generally succeed in wounding their victim, and it is no fault of theirs if they do not kill him outright. O the venom which lies under the tongue of a liar! Many a happy life has been embittered by it, and many a good repute has been poisoned as with the deadliest drug. It is painful to the last degree to hear unscrupulous men hammering away at the devil's anvil forging a new calumny; the only help against it is the sweet promise, "�o weapon that is formed against thee shall prosper, and every tongue that riseth against thee in judgment thou shalt condemn."But I will keep thy precepts with my whole heart. My one anxiety shall be to mind my own business and stick to the commandments of the Lord. If the mud which is thrown at us does not blind our eyes or bruise our integrity it will do us little harm. If we keep the precepts, the precepts will keep us in the day of contumely and slander. David renews his resolve— "I will keep"; he takes a new look at the commands, and sees them to be really the Lord's— "thy precepts"; and he arouses his entire nature to the work— "with my whole heart." When slanders drive us to more resolute and careful obedience they work our lasting good; falsehood hurled against us may be made to promote our fidelity to the truth, and the malice of men may increase our love to God. If we try to answer lies by our words we may be beaten in the battle; but a holy life is an unanswerable refutation of all calumnies. Spite is balked if we persevere in holiness despite all opposition.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 69. — The proud have forged a lie against me. If in the present day the enemies of the truth in their lying writings rail against the orthodox teachers in the Church, that is a very old artifice of the Devil, since David complains that in his day it happened unto him. — Solomon Gesner.Ver. 69. — The proud have forged a lie. They trim up lies with shadows of truth and neat language; they have mints to frame their lies curiously in, and presses to print their lies withal. — William Greenhill, 1591-1677.Ver. 69. — The proud. Faith humbleth, and infidelity maketh proud. Faith humbleth, because it letteth us see our sins, and the punishments thereof, and that we have no dealing with God but through the mediation of Christ; and that we can

do no good, nor avoid evil, but by grace. But when men know not this, then they think much of themselves, and therefore are proud. Therefore all ignorant men, all heretics, and worldlings are proud. They that are humbled under God's hands, are humble to men; but they that despise God do also persecute his servants. — Richard Greenham.Ver. 69. — Forged a lie. Vatablus translates it, "coneinnarunt mendacta". So Tremellius: they have trimmed up lies. As Satan can transform himself into an angel of light, so he can trim up his lies under coverings of truth, to make them the more plausible unto men. And indeed this is no small temptation, when lies made against the godly are trimmed up with the shadows of truth, and wicked men cover their unrighteous dealings with appearances of righteousness. Thus, not only are the godly unjustly persecuted, but simple ones are made to believe that they have most justly deserved it. In this case the godly are to sustain themselves by the testimony of a good conscience. — William Cowper.Ver. 69. — Forged. expresses the essential meaning of the Hebrew word, but not its figurative form which seems to be that of sewing, analogous to that of weaving, as applied to the same thing, both in Hebrew and in other languages. We may also compare our figurative phrase, to patch up, which, however, is not so much suggestive of artifice or skill as of the want of it. The connection of the clauses is, that all the craft and malice of his enemies should only lead him to obey God, with a more undivided heart than ever. — Joseph Addison Alexander.Ver. 69. — Forged. The metaphor may be like the Greek (raptein doloul), from sewing or patching up: or, from smearing, or daubing (Delitzsch, Moll, etc.), a wall, so as to hide the real substance. The Psalmist remains true to God despite the falsehoods with which the proud smear and hide his true fidelity. — The Speaker's Commentary.Ver. 69. — A lie. Satan's two arms by which he wrestles against the godly are violence and lies: where he cannot, or dare not, use violence, there be sure he will not fail to fight with lies. And herein doth the Lord greatly show his careful providence, in fencing his children against Satan's malice and the proud brags of his instruments, in such sort, that their proudest hearts are forced to forge lies; their malice being so great that they must do evil; and yet their power so bridled that they cannot do what they would. — William Cowper.Ver. 69. — I will keep thy precepts with my whole heart. Let the word of the Lord come, let it come; and if we had six hundred necks, we would submit them all to his dictates. — Augustine.

BE�SO�, "Verse 69-70Psalms 119:69-70. The proud have forged a lie against me — A slander, charging me with hypocrisy toward God, and other sins. But I will keep thy precepts — My practice shall confute their calumnies. “Every disciple of Christ, who, like his Master, goeth contrary to the ways of the world, and condemneth them, must expect to be, like that Master, slandered and calumniated by the world. To such slanders and calumnies, a good life is the best answer.” — Horne. Their heart is as fat as grease — Hebrew, שפש כחלב, tapash chacheleb, which Dr. Waterland renders, is gross, as with fat: and Houbigant, gross as fat. The sense is, either, 1st, They are dull, stupid, insensible, and past feeling, neither affected with the terrors nor

comforts of God’s word: so a similar phrase signifies, Isaiah 6:10, compared with John 12:40 . Or, 2d, They prosper exceedingly, and are even glutted with the wealth and comforts of this life. But I delight in thy law — I do not envy them their prosperity and pleasure: for I have as much delight in God’s law as they have in worldly things.

ELLICOTT, "(69) Have forged.—Rather, patched. The verb occurs twice besides (Job 13:4; Job 14:17). Gesenius compares the Greek, δόλον ἐάπτειν, and the Latin, suere dolos. Comp. also

“You praise yourself by laying defects of judgment to me;

but you patched up your excuses.”

Antony and Cleopatra: Acts 2, Scene 2.

EBC 69-71, "Psalms 119:69 and Psalms 119:70 are a pair, setting forth the antithesis, frequent in the psalm, between evil men’s conduct to the psalmist and his tranquil contemplation of, and delight in, God’s precepts. False slanders buzz about him, but he cleaves to God’s Law, and is conscious of innocence. Men are dull and insensible, as if their hearts were waterproofed with a layer of grease, through which no gentle rain from heaven could steal; but the psalmist is all the more led to open his heart to the gracious influences of that law, because others close theirs. If a bad man is not made worse by surrounding evil, he is made better by it.

Just as in Psalms 119:65 and Psalms 119:68 the same thought of God’s goodness is expressed, Psalms 119:71 repeats the thought of Psalms 119:67, with a slight deepening. There the beneficent influence of sorrow was simply declared as a fact; here it is thankfully accepted, with full submission and consent of the will. "Good for me" means not only good in fact, but in my estimate. The repetition of the phrase at the beginning of the next verse throws light on its meaning in Psalms 119:71. The singer thinks that he has two real goods, preeminent among the uniform sequence of such, and these are, first, his sorrows, which he reckons to be blessings, because they have helped him to a firmer grasp of the other, the real good for every man, the Law which is sacred and venerable, because it has come from the very lips of Deity. That is our true wealth. Happy they whose estimate of it corresponds to its real worth, and who have learned, by affliction or anyhow, that material riches are dross, compared with its solid preciousness!

70 Their hearts are callous and unfeeling, but I delight in your law.

BAR�ES, "Their heart is as fat as grease - They are prospered. They have health, property, influence, comforts of all kinds. heaven appears to smile upon them, and it seems as if it were one effect of a wicked course of life to make people prosperous. See Psa_17:10, note; Psa_73:7, note.

But I delight in thy law - Though its observance should not be attended by any such results as seem to follow wickedness, though I am poor, emaciated, pale -disappointed, slandered, persecuted - though my lot in life is among the lowly and the despised - yet I will adhere to my purpose to keep thy law. It is, and it shall be, my delight, whatever may be the effects of so observing it. See Psa_119:35.

CLARKE,"Their heart is as fat as grease - They are egregiously stupid, they have fed themselves without fear; they are become flesh-brutalized, and given over to vile affections, and have no kind of spiritual relish: but I delight in thy law - I have, through thy goodness, a spiritual feeling and a spiritual appetite.

GILL, "Their heart is as fat as grease,.... Or tallow, a lump of it, fat or grease congealed. That is, the heart of the above proud persons, who abounded in riches, were glutted with the things of this world; had more than heart could wish, and so became proud and haughty: or their hearts were gross, sottish, senseless, and stupid, as persons fat at heart are; or as creatures over fat, which have little or no feeling: so these had no knowledge of the law of God, no sense of their duty, no remorse of conscience for sin; their hearts were hardened, and they past feeling, and given up to a reprobate mind; see Isa_6:9; The Targum is,

"the imagination of their heart is become gross as fat:''

the Septuagint is, "curdled like milk"; that is, hardened, as Suidas (s) interprets it;

but I delight in thy law; after the inward man; as the apostle did, Rom_7:22; as fulfilled in Christ; as in his hands, as King and Lawgiver; as written upon his own heart; and so yielding a ready and cheerful obedience to it; he delighted in reading the law, in meditating on it, and in observing it.

JAMISO�, "fat as grease— spiritually insensible (Psa_17:10; Psa_73:7; Isa_6:10).

SPURGEO�, :Ver. 70. Their heart is as fat as grease. They delight in fatness, but I delight in thee. Their hearts, through sensual indulgence, have grown insensible, coarse, and grovelling; but thou hast saved me from such a fate through thy chastening hand. Proud men grow fat through carnal luxuries, and this makes them prouder still. They riot in their prosperity, and fill their hearts therewith till they become insensible, effeminate, and self indulgent. A greasy heart is something horrible; it is a fatness which makes a man fatuous, a fatty degeneration of the heart

which leads to feebleness and death. The fat in such men is killing the life in them. Dryden wrote,"O souls! In whom no heavenly fire is found,Fat minds and ever grovelling on the ground."In this condition men have no heart except for luxury, their very being seems to swim and stew in the fat of cookery and banqueting. Living on the fat of the land, their nature is subdued to that which they have fed upon; the muscle of their nature has gone to softness and grease.But I delight in thy law. How much better is it to joy in the law of the Lord than to joy in sensual indulgences! This makes the heart healthy, and keeps the mind lowly. �o one who loves holiness has the slightest cause to envy the prosperity of the worldling. Delight in the law elevates and ennobles, while carnal pleasure clogs the intellect and degrades the affections. There is and always ought to be a vivid contrast between the believer and the sensualist, and that contrast is as much seen in the affections of the heart as in the actions of the life: their heart is as fat as grease, and our heart is delighted with the law of the Lord. Our delights are a better test of our character than anything else: as a man's heart is, so is the man. David oiled the wheels of life with his delight in God's law, and not with the fat of sensuality. He had his relishes and dainties, his festivals and delights, and all these he found in doing the will of the Lord his God. When law becomes delight, obedience is bliss. Holiness in the heart causes the soul to eat the fat of the land. To have the law for our delight will breed in our hearts the very opposite of the effects of pride; deadness, sensuality, and obstinacy will be cured, and we shall become teachable, sensitive, and spiritual. How careful should we be to live under the influence of the divine law that we fall not under the law of sin and death.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 70. — Their heart is as fat as grease. The word vpj occurs nowhere else in Scripture, but with the Chaldees vpj signifies to fatten, to make fat; also to make stupid and doltish, because such the fat ofttimes are... For this reason the proud, who are mentioned in the preceding verse, are described by their fixed resolve in evil, because they are almost insensible; as is to be seen in pigs, who pricked through the skin with a bodkin, and that slowly, as long as the bodkin only touches the fat, do not feel the prick until it reaches to the flesh. Thus the proud, whose great prosperity is elsewhere likened to fatness, have a heart totally insusceptible, which is insensible to the severe reproofs of the Divine word, and also to its holy delights and pleasures, by reason of the affluence of carnal things; aye, more, is altogether unfitted for good impulses; just as elsewhere is to be seen with fat animals, how slow they are and unfit for work, when, on the contrary, those are agile and quick which are not hindered by this same fatness. — Martin Geier.Ver. 70. — Their heart is as fat as grease. This makes them—1. Senseless and secure; they are past feeling: thus the phrase is used (Isaiah 6:10): "Make the heart of the people fat." They are not sensible of the teaching of the word of God, or his rod.2. Sensual and voluptuous: "Their eyes stand out with fatness" (Psalms 73:7); they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them: I would not change conditions with them; "delight in thy law." — Matthew Henry.

Ver. 70. — Their heart is as fat as grease; but I delight in thy law; as if he should say, My heart is a lean heart, a hungry heart, my soul loveth and rejoiceth in thy word. I have nothing else to fill it but thy word, and the comforts I have from it; but their hearts are fat hearts: fat with the world, fat with lust: they hate the word. As a full stomach loatheth meat and cannot digest it; so wicked men hate the word, it will not go down with them, it will not gratify their lusts. — William Fenner.Being anxious to know the medical significance of fatty heart, I applied to an eminent gentleman who is well known as having been President of the College of Physicians. His reply shows that the language is rather figurative than literal. He kindly replied to me as follows: —There are two forms of so called "fatty heart". In the one there is an excessive amount of fatty tissue covering the exterior of the organ, especially about the base. This may be observed in all cases where the body of the animal is throughout over fat, as in animals fattened for slaughter. It does not necessarily interfere with the action of the heart, and may not be of much importance in a medical point of view. The second form is, however, a much more serious condition. In this, the muscular structure of the heart, on which its all important function, as the central propelling power, depends, undergoes a degenerative change, by which the contractile fibres of the muscles are converted into a structure having none of the properties of the natural fibres, and in which are found a number of fatty, oily globules, which can be readily seen by means of the microscope. This condition, if at all extensive, renders the action of the heart feeble and irregular, and is very perilous, not infrequently causing sudden death. It is found in connection with a general unhealthy condition of system, and is evidence of general mal-nutrition. It is brought about by an indolent, luxurious mode of living, or, at all events, by neglect of bodily exercise and those hygienic rules which are essential for healthy nutrition. It cannot, however, be said to be incompatible with mental rigour, and certainly is not necessarily associated with stupidity. But the heart, in this form of disease, is literally, "greasy", and may be truly described as "fat as grease." So much for physiology and pathology. May I venture on the sacred territory of biblical exegesis without risking the charge of fatuousness. Is not the Psalmist contrasting those who lead an animal, self indulgent, vicious life, by which body and mind are incapacitated for their proper uses, and those who can run in the way of God's commandments, delight to do his will, and meditate on his precepts? Sloth, fatness and stupidity, versus activity, firm muscles, and mental rigour. Body versus mind. Man become as a beast versus man retaining the image of God. — Sir James Risdon Bennett, 1881.

COKE, "Psalms 119:70. Their heart is as fat as grease— Or, Is gross, as with fat. Or, Gross as fat. Houb. By this fatness of the heart, stupidity, dullness, and earthly-mindedness are designed, as pinguis Minerva signifies among the Latins. The lean, membraneous parts, are, according to the naturalists, the only sensitive ones. It has been well observed, that the translation of this place in our Liturgy, Their heart is as fat as brawn, is very improper; because, swine's flesh not being eaten among the Jews, they could have no knowledge of brawn; nor is there a word in their language to express it.

71 It was good for me to be afflicted so that I might learn your decrees.

BAR�ES, "It is good for me that I have been afflicted - See the notes at Psa_119:67. Whatever may have been the form of the affliction, it was good for me. The design was benevolent; the result has been my own benefit. This will be the experience sooner or later resulting from all the afflictions of the righteous.

That I might learn thy statutes - That I might be brought more fully to understand what they require; and that I might be led to conform to them. It is implied here

(a) that this is the tendency of affliction; and

(b) that this is an advantage - a good.

Anything that will lead a man to obey God is a blessing and a favor. Whatever leads a sinner to secure the salvation of his soul is a gain to him. No matter what it may cost; no matter what he may be required to give up; no matter to what persecutions and troubles it may expose him; no matter what he may suffer, or how long he may suffer; no matter though poverty, contempt, toil - even the rack or the stake - may be the consequence of his religion - yet it is again to him; and he will be thankful for it in the end - for nothing that can be endured in this life can be compared with the sufferings of the world of despair; nothing on earth can be “compared with the glory which shall be revealed in us in heaven.” See the notes at Rom_8:18.

CLARKE,"It is good for me that I have been afflicted - See on Psa_119:67(note).

GILL, "It is good for me that I have been afflicted,.... The good and profit of which he had observed before; See Gill on Psa_119:67. The following end being also answered thereby,

that I might learn thy statutes; to understand them, and to keep them. Afflictions are sometimes as a school to the people of God, in which they learn much both of their duty and of their privileges; and when they are teaching and instructive, they are for good; see Psa_94:12.

HE�RY, "See here, 1. That it has been the lot of the best saints to be afflicted. The

proud and the wicked lived in pomp and pleasure, while David, though he kept close to God and his duty, was still in affliction. Waters of a full cup are wrung out to God's people, Psa_73:10. 2. That it has been the advantage of God's people to be afflicted. David could speak experimentally: It was good for me; many a good lesson he had learnt by his afflictions, and many a good duty he had been brought to which otherwise would have been unlearnt and undone. Therefore God visited him with affliction, that he might learn God's statutes; and the intention was answered: the afflictions had contributed to the improvement of his knowledge and grace. He that chastened him taught him. The rod and reproof give wisdom.

JAMISO�, "So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.

SBC, "Times of political decadence are times of spiritual growth. It is out of the inner experience of hidden lives, in ages when statesmen saw little hope, that such priceless contributions have been made to the devotional treasury of humanity as the hymn of Cleanthes, the Meditations of Aurelius, the Confessions of Augustine, and the Imitation of Christ. But first and foremost among these products of the ages of the hidden life is the great Psalm of which the text is the summary. To the literary critic it has all the notes of a silver age. Its structure is artificial, its language stereotyped, its length excessive, its thought monotonous. It might be almost the latest utterance of the dying voice of Hebrew psalmody. And yet the words of this nameless sufferer epitomise exhaustively the religious aspirations and joys and sorrows of the human soul, and have remained, and will remain, without doubt, to the end of time, the great manual of Christian devotion. And at a time like the present it would be well to strengthen our wavering faith by looking as boldly as did the psalmist at the spiritual fruitfulness of sorrow, and to ask ourselves whether we are making our own sorrows bear their fruit.

I. The earliest form of trouble is for most of us physical pain, and our instinctive tendency is to view pain as an unmitigated evil. But such a view of pain is not in accordance with the facts of life. Pain is beyond question the great educator of the soul. Pain makes men real. It indurates their character. It endows them with spiritual insight. But, beyond all this, pain invests a man with a mysterious attractiveness for others. There is a heroism in the very fact of suffering which lifts the sufferer above us, and makes us feel that he is moving in a realm of being to us unknown, till our sympathy is hushed into something of awe-struck admiration, and from the blending of sympathy with awe comes love.

II. But pain is, after all, but the beginning of troubles. There is the pain which does not unite, but separates—the pain which ends in death. Look below the surface, and death is everywhere. But if it is good for us to have been in the trouble of pain, still more is it good for us to have been in the trouble of parting. The use of death and parting is not to end our human ties, but to translate them into that region where alone they can be everlasting.

III. There is yet another trouble which casts a shadow upon death itself—the trouble of doubt. Many men who are willing enough to believe other troubles good and God-sent shrink back cowardly from the pain of doubt, as if that alone were devil-born. But it is not so. From the moment when the cry, "My God, My God, why hast Thou forsaken Me?" went up out of the deep of the midday midnight upon Calvary, doubt was for ever consecrated as the last trial of the sons of God, and a trial needed for their purification,

no less than pain or parting.

J. R. Illingworth, Sermons in a College Chapel, p. 18.

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

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

SPURGEO�, "Ver. 71. It is good for me that I have been afflicted. Even though the affliction came from bad men, it was overruled for good ends: though it was bad as it came from them, it was good for David. It benefited him in many ways, and he knew it. Whatever he may have thought while under the trial, he perceived himself to be the better for it when it was over. It was not good to the proud to be prosperous, for their hearts grew sensual and insensible; but affliction was good for the Psalmist. Our worst is better for us than the sinner's best. It is bad for sinners to rejoice, and good for saints to sorrow. A thousand benefits have come to us through our pains and griefs, and among the rest is this— that we have thus been schooled in the law.That I might learn thy statutes. These we have come to know and to keep by feeling the smart of the rod. We prayed the Lord to teach us (Psalms 119:66), and now we see how he has already been doing it. Truly he has dealt well with us, for he has dealt wisely with us. We have been kept from the ignorance of the greasy hearted by our trials, and this, if there were nothing else, is just cause for constant gratitude. To be larded by prosperity, is not good for the proud; but for the truth to be learned by adversity is good for the humble. Very little is to be learned without affliction. If we would be scholars we must be sufferers. As the Latins say, "Experientia docet", experience teaches. There is no royal road to learning the royal statutes; God's commands are best read by eyes wet with tears.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 71. — It is good for me, etc. I am mended by my sickness, enriched by my

poverty, and strengthened by my weakness, and with S. Bernard desire, "Irasecaris mihi; Domine", O Lord, be angry with me For if you chide me not, you consider me not; if I taste no bitterness, I have no physic; if thou correct me not, I am not thy son. Thus was it with the great grandchild of David, Manasseh, when he was in affliction, "He besought the Lord his God": even that king's iron was more precious to him than his gold, his jail a more happy lodging than his palace, Babylon a better school than Jerusalem. What fools are we, then to frown upon our afflictions! These, how crabbed soever, are our best friends. They are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion be that brings Health. — Abraham Wright.Ver. 71. — It is good for me that I have been afflicted. Saints are great gainers by affliction, because "godliness", which is "great gain", which is "profitable for all things", is more powerful than before. The rod of correction, by a miracle of grace, like that of Aaron's, buds and blossoms, and brings forth the fruits of righteousness, which are most excellent. A rare sight it is indeed to see a man coming out of a bed of languishing, or any other furnace of affliction, more like to angels in purity, more like to Christ who was holy, harmless, undefiled, and separate from sinners; more like unto God himself, being more exactly righteous in all his was, and more exemplarily holy in all manner of conversation. — �athanael Vincent, — 1697.Ver. 71. — It is good for me that I have been afflicted. If I have no cross to bear today, I shall not advance heavenwards. A cross (that is anything that disturbs our peace), is the spur which stimulates, and Without which we should most likely remain stationary, blinded with empty vanities, and sinking deeper into sin. A cross helps us onwards, in spite of our apathy and resistance. To lie quietly on a bed of down, may seem a very sweet existence; but, pleasant ease and rest are not the lot of a Christian: if he would mount higher and higher, it must be by a rough road. Alas! for those who have no daily cross! Alas! for those who repine and fret against it! — From "Gold Dust", 1880.Ver. 71. — It is good for me, etc. There are some things good but not pleasant, as sorrow and affliction. Sin is pleasant, but unprofitable; and sorrow is profitable, but unpleasant. As waters are purest when they are in motion, so saints are generally holiest when in affliction. Some Christians resemble those children who will learn their books no longer than while the rod is on their backs. It is well known that by the greatest affliction the Lord has sealed the sweetest instruction. Many are not bettered by the judgments they see, when they are by the judgments they have felt. The purest gold is the most pliable. That is the best blade which bends well without retaining its crooked figure. — William Secker, 1660.Ver. 71. — It is good for me, etc. Piety hath a wondrous virtue to change all things into matter of consolation and joy. �o condition in effect can be evil or sad to a pious man: his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance), do better and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the conveniences and comforts of life. — Isaac Barrow, 1630-1677.Ver. 71. — It is good for me that I have been afflicted. In Miss E.J. Whately's very interesting Life of her Father, the celebrated Archbishop of Dublin, a fact is

recorded, as told by Dr. Whately, with reference to the introduction of the larch tree into England. When the plants were first brought, the gardener, hearing that they came from the south of Europe, and taking it for granted that they would require warmth, — forgetting that might grow near the snow line, — put them into a hothouse. Day by day they withered, until the gardener in disgust threw them on a dung heap outside; there they began to revive and bud, and at last grew into trees. They needed the cold.The great Husbandman often saves his plants by throwing them out into the cold. The nipping frosts of trial and affliction are ofttimes needed, if God's larches are to grow. It is under such discipline that new thoughts and feelings appear. The heart becomes more dead to the world and self. From the night of sorrow rises the morning of joy. Winter is the harbinger of spring. From the crucifixion of the old man comes the resurrection of the new, as in nature life is the child of death. "The night is the mother of the day, And winter of the spring; And ever upon old decay, The greenest mosses spring." — James Wareing Bardsicy, in Illustrated Texts and Texts Illustrated, 1876.Ver. 71. — It is good for me that I have been afflicted. It is a remarkable circumstance that the most brilliant colours of plants are to be seen on the highest mountains, in spots that are most exposed to the wildest weather. The brightest lichens and mosses, the loveliest gems of wild flowers, abound far up on the bleak, storm scalped peak. One of the richest displays of organic colouring I ever beheld was near the summit of Mount Chenebettaz, a hill about 10,000 feet high, immediately above the great St. Bernard Hospice. The whole face of an extensive rock was covered with a most vivid yellow lichen, which shone in the sunshine like the golden battlement of an enchanted castle. There, in that lofty region, amid the most frowning desolation, exposed to the fiercest tempest of the sky, this lichen exhibited a glory of colour such as it never showed in the sheltered valley. I have two specimens of the same lichen before me while I write these lines, one from the great St. Bernard, and the other from the wall of a Scottish castle, deeply embosomed among sycamore trees; and the difference in point of form and colouring between them is most striking. The specimen nurtured amid the wild storms of the mountain peak is of a lovely primrose hue, and is smooth in texture and complete in outline; while the specimen nurtured amid the soft airs and the delicate showers of the lowland valley is of a dim rusty hue, and is scurfy in texture, and broken in outline. And is it not so with the Christian who is afflicted, tempest tossed, and not comforted? Till the storms and vicissitudes of God's providence beat upon him again and again, his character appears marred and clouded by selfish and worldly influences. But trials clear away the obscurity, perfect the outlines of his disposition, and give brightness and blessings to his piety. Amidst my list of blessings infinite Stands this the foremost that my heart has bled; For all I bless thee, most for the severe. — Hugh Macmillan.Ver. 71. — That I might fear thy statutes. He speaks not of that learning which is gotten by hearing or reading of God's word; but of the learning which he had gotten by experience; that he had felt the truth and comfort of God's word more effectual and lively in trouble than he could do without trouble; which also made him more godly, wise, and religious when the trouble was gone. — William Cowper.Ver. 71. — That I might learn. "I had never known, "said Martin Luther's wife,

"what such and such things meant, in such and such psalms, such complaints and workings of spirit; I had never understood the practice of Christian duties, had not God brought me under some affliction." It is very true that God's rod is as the schoolmaster's pointer to the child, pointing out the letter, that he may the better take notice of it; thus he points out to us many good lessons which we should never otherwise have learned. — From John Spencer's "Things �ew and Old, "1658.Ver. 71. — That I might learn. As prosperity blindeth the eyes of men, even so doth adversity open them. Like as the salve that remedies the disease of the eyes doth first bite and grieve the eyes, and maketh them to water, but yet afterward the eyesight is clearer than it was; even so trouble doth vex men wonderfully at the first, but afterwards it lighteneth the eyes of the mind, that it is afterward more reasonable, wise and circumspect. For trouble bringeth experience, and experience bringeth wisdom. — Otho Wermullerus, 1551.Ver. 71. — Learn thy statutes. The Christian has reason to thank God that things have not been accommodated to his wishes. When the mist of tears was in his eyes, he looked into the word of God and saw magnificent things. When Jonah came up from the depths of ocean, he showed that he had learned the statutes of God. One could not go too deep to get such knowledge as he obtained. �othing now could hinder him from going to �ineveh. It is just the same as though he had brought up from the deep an army of twelve legions of the most formidable troops. The word of God, grasped by faith, was all this to him, and more. He still, however, needed further affliction; for there were some statutes not yet learned. Some gourds were to wither. He was to descend into a further vale of humiliation. Even the profoundest affliction does not, perhaps, teach us everything; a mistake we sometimes make. But why should we compel God to use harsh measures with us? Why not sit at the feet of Jesus and learn quietly what we need to learn? — George Bowen, in "Daily Meditations", 1873.Ver. 71. — Statutes. The verb from which this word is formed means to engrave or inscribe. The word means a definite, prescribed, written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the passover, etc. But in this psalm it has a more internal meaning; that moral law of God which is engraven on the fleshy tables of the heart; the inmost and spiritual apprehension of his will; not so obvious as the law and the testimonies, and a matter of more direct spiritual communication than his precepts; the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively, employed. They are continually spoken of as things yet to be learned, either wholly or in part, not objectively apprehended already, like God's law... They are learned, not suddenly, but by experience, and through the means of trials mercifully ordained by God; lessons therefore which are deeply engraven on the heart. "Good is it for me that I have been in trouble, that I might learn thy statutes." "I have more understanding than my teachers, because thy statutes I have observed." — John Jebb.

BE�SO�, "Verse 71-72Psalms 119:71-72. It is good for me — �ecessary and very beneficial; that I have been afflicted — He repeats what, in effect, he said before, (Psalms 119:67,) partly to intimate the certainty and importance of this truth, and partly because it is a great

paradox to worldly men, who generally esteem afflictions to be evils, yea, the worst of evils. The law of thy mouth — �ot only thy promises, but even thy precepts, which are so unpleasant and disagreeable to ungodly men; are better unto me —More needful and profitable, and therefore more desirable; than thousands of gold and silver — Because they not only give me abundant satisfaction and comfort in this life, but also conduct me with safety and delight unto that eternal and most blessed life, where gold and silver bear no price.

ELLICOTT, "Verse 71(71) It is good . . .—See Psalms 119:67. Probably the result of discipline on the nation is intended, though the “sweet uses of adversity” were long ago a truism of moralists. See Æsch., Agam., 172:

“Who guideth mortals to wisdom, maketh them grasp lore

Firmly through their pain.”

EXPOSITOR'S DICTIO�ARY, "The Mystery of Pain

Psalm 119:71

It is scarcely surprising if the mystery of pain has been a problem which beyond almost any other has tasked the brain and wearied the heart of many of the world"s greatest thinkers. With the steady advance of knowledge, moreover, especially that of a scientific character, the shadows upon the picture seem to grow yet more sombre of hue. Day by day the cry continues all around us, "Has God forgotten to be gracious? Has He shut up His lovingkindness in displeasure? Why does He not eradicate the ape and tiger instincts from the heart of man? Why tarry the wheels of His chariot so long in coming? Why does He not lay bare His holy arm and scatter the legions of iniquity for ever?" Over and over again, when men have witnessed some helpless body racked with pain in its most exquisite forms, when they have beheld the great social cankers sapping the very springs of life, when the dogs of war are let loose and they see before them such horrors as those depicted by Zola in La Dbcle, at such seasons as these the cry has often risen to men"s lips, "Is there any reward for the righteous? Is there a Judge Who judgeth the earth?"

I. Pain the Result of Sin.—It is important for us to remember at the outset that a huge amount of the pain of which we ourselves are the unwilling witnesses, perhaps even victims, today, is the direct or indirect result of sin, and being such it is wholly unjustifiable for us to cast the tiniest stigma of blame upon the Almighty for its existence. The sins of the fathers are visited upon the children, yea, even unto the third and fourth generation. This statement is not a mere piece of philosophic theory, it is a tremendous present-day fact of which even the most unreflecting among us cannot fail to take notice. Consequences are God"s commentaries. If you narrow down the subject for a moment to those particular forms of child-suffering which touch our hearts so deeply, we shall learn from those whose mission in life it is to do what they can to alleviate cruelty and suffering at this time,—we shall learn

from them that ninety-nine per cent of the child-cruelty with which they are brought into contact is the result simply and solely of the curse of intemperance on the part of their parents or guardians.

II. The Discipline of Pain.—But my purpose now is rather to dwell upon pain and suffering regarded from their disciplinary point of view—that is to say, as exercising an important influence in the formation and development of the highest type in Christian character, that type of Christian character which has been so wonderfully summed up for us by the great Apostle in the familiar words, the life which is "hid with Christ in God". First of all, then, I would appeal to the testimony of the Gospels. I do not mean necessarily the experience of great thinkers, but also that of the humblest and most commonplace of the sons of men. Can we fail to recognize it as a truth that pain and suffering have been responsible, times without number, for the development of the most beautiful traits of Christian character? Is it not an incontestable fact that pain Isaiah , as it were, a great moral lever wielding a far mightier power than riches, or force, or both. The road to victory lies across the burning, fiery furnace of martyrdom. It was in the presence of a Man of Sorrows that the great unshaken imperial might of Rome was at length compelled to bow, and at last crumbled to atoms. Hence we can understand the tremendous words of the Master when He charged us to take up our cross and follow Him. Pain, suffering, discipline, these are potent beyond anything else to uplift our poor human nature to its true height. Trial or suffering, this must be the lot of us all. It was through discipline like this that the great Captain of our salvation, wealing the robe of flesh, was exalted to the right hand of the Father Himself, and we ourselves cannot rebel against a similar lot. "I, if I be lifted up from the earth, will draw all men unto Me." And this leads us to a second thought: the formation within each one of a Divine character through and by the aid of suffering and discipline. This brings in its train many consequences which are altogether external to ourselves, but which are none the less of a most far-reaching type. Cases undoubtedly do exist, and have existed, in which the effect of suffering, whether it be physical or mental, appears to be the freezing up of all love. This result, however, we may truly regard as being applicable to a very small minority of people indeed, whereas, on the other hand, suffering and discipline, if only they be accepted in the true Christian temper, in the spirit of the Christ, with a manful determination to show forth in our own body the marks of the Lord Jesus Himself—suffering such as this is bound, however little we ourselves may be conscious of the fact, to produce flowers of grace which could never otherwise have put forth their exquisite blossoms. Personal suffering—this is a cross which we must inevitably endure if we desire our own individual souls to be filled with the Divine grace of sympathy, if we desire to take our share in bearing the burdens of our comrades. It will quicken our spiritual perceptions till we become possessed of an insight, altogether foreign to any previous experience, an insight which will impel us to extend a helping hand to a companion who has perhaps been racked with some long agony. The very fact that we ourselves have partaken of God"s gift of suffering will throw around us in the eyes of our fellow-men a bright halo of love. It will draw our fellow-men to our side, to be absolutely at one, in full sympathy and communion with our fellow-men. In order to bring about this end, the influence of sorrow is a thousand times more powerful than that of joy.

Pain and sorrow possess an attractive power of a most extraordinary type. They simply weld the most divergent characters together. Whether it be the soldiers who have fought shoulder to shoulder through some toilsome campaign, or the patriots who have sworn that they will give their life-blood if need be for the triumph of their cause, or the husband and wife upon whose heads the storms of adversity have descended in blinding torrents; these will be the people who will be able to exclaim with the full heart of the Psalmist, "It is good for me that I have been in trouble".

III. Christianity and Life.—Suffering and discipline, then, are mighty factors in our spiritual education, and when we dwell upon such themes as these the inherent reasonableness of much which would be otherwise dark and inscrutable is beginning to dawn on our minds. �ow we are ascended to higher ground still. The very clouds themselves seem to be rolling away. We almost fancy that we can get a glimpse of the heavenly Jerusalem. Life—this is the great title of Christianity—remember not simply the purification of this life, passed in this world of lights and shadows, has the promise of an infinitely purer, grander life in the vast ages which are as yet unborn. Once realize and take home to yourselves the great fact that this world is not an end of itself, but rather a school of character, and the discipline of pain and suffering seems forthwith to fall into its place as a normal and necessary element in the Divine government of the world. We are constrained to believe that each one of us exists for a definite purpose, but the purpose which is apparently the sign of each personality is ever being ceaselessly baffled. In all that we attempt to perform we are fettered, shackled, hampered. Pleasure, knowledge, achievement, each of these in turn breaks down, and as we fall upon them they pierce us through and through. But remember, we are working for the most glorious of futures, when the life we now enjoy will attain to its complete development, when we shall indeed know what it is to realize ourselves; for we shall wake up with Christ"s own likeness and be satisfied with it. And all the sad scenes with which we are so constantly confronted, in the presence of the bitter, aching sorrows which sooner or later descend upon us all, till the iron literally enters into our soul, it is difficult to grasp the fact that the whole picture is one of ordered beauty, and not a mass of confused colour destitute of all semblance of design; but have patience, have faith, the work never ceases to go on, although things often seem so meaningless and unintelligible.

Reference.—CXIX:71.—H. Windross, The Life Victorious, p33.

�ISBET, "THE DISCIPLI�E OF PAI�‘It is good for me that I have been in trouble: that I may learn Thy statutes.’Psalms 119:71 (Prayer Book Version)It is scarcely surprising if the mystery of pain has been a problem which beyond almost any other has tasked the brain and wearied the heart of many of the world’s greatest thinkers.

I. Pain the result of sin.—It is important for us to remember at the outset that a huge amount of the pain of which we ourselves are the unwilling witnesses, perhaps even victims, to-day is the direct or indirect result of sin, and being such it is wholly unjustifiable for us to cast the tiniest stigma of blame upon the Almighty for its

existence. The sins of the fathers are visited upon the children, yea, even unto the third and fourth generation. This statement is not a mere piece of philosophic theory; it is a tremendous present-day fact of which even the most unreflecting among us cannot fail to take notice. Consequences are God’s commentaries.

II. The discipline of pain.—But my purpose now is rather to dwell upon pain and suffering regarded from their disciplinary point of view. I would appeal to the testimony of the Gospels. I do not mean necessarily the experience of great thinkers, but also that of the humblest and most commonplace of the sons of men. Can we fail to recognise it as a truth that pain and suffering have been responsible, times without number, for the development of the most beautiful traits of Christian character? Is it not an incontestable fact that pain is, as it were, a great moral lever wielding a far mightier power than riches, or force, or both. The road to victory lies across the burning, fiery furnace of martyrdom. It was in the presence of a Man of Sorrows that the great unshaken imperial might of Rome was at length compelled to bow, and at last crumbled to atoms. Hence we can understand the tremendous words of the Master when He charged us to take up our cross and follow Him. Pain, suffering, discipline, these are potent beyond anything else to uplift our poor human nature to its true height. Trial or suffering, this must be the lot of us all. It was through discipline like this that the great Captain of our salvation, wearing the robe of flesh, was exalted to the right hand of the Father Himself, and we ourselves cannot rebel against a similar lot. ‘I, if I be lifted up from the earth, will draw all men unto Me.’ Personal suffering—this is a cross which we must inevitably endure if we desire our own individual souls to be filled with the Divine grace of sympathy, if we desire to take our share in bearing the burdens of our comrades. It will quicken our spiritual perceptions till we become possessed of an insight, altogether foreign to any previous experience, an insight which will impel us to extend a helping hand to a companion who has perhaps been racked with some long agony. The very fact that we ourselves have partaken of God’s gift of suffering will throw around us in the eyes of our fellow-men a bright halo of love. Whether it be the soldiers who have fought shoulder to shoulder through same toilsome campaign or the patriots who have sworn that they will give their life-blood, if need be, for the triumph of their cause, or the husband and wife upon whose heads the storms of adversity have descended in blinding torrents; these will be the people who will be able to exclaim with the full heart of the Psalmist, ‘It is good for me that I have been in trouble.’

III. Christianity and life.—Suffering and discipline, then, are mighty factors in our spiritual education, and when we dwell upon such themes as these, the inherent reasonableness of much which would be otherwise dark and inscrutable is beginning to dawn on our minds. �ow we are ascended to higher ground still. The very clouds themselves seem to be rolling away. We almost fancy that we can get a glimpse of the heavenly Jerusalem. Life—this is the great title of Christianity—remember not simply the purification of this life, passed in this world of lights and shadows, has the promise of an infinitely purer, grander life in the vast ages which are as yet unborn. Once realise and take home to yourselves the great fact that this world is not an end of itself, but rather a school of character, and the discipline of

pain and suffering seems forthwith to fall into its place as a normal and necessary element in the Divine government of the world. We are constrained to believe that each one of us exists for a definite purpose, but the purpose which is apparently the sign of each personality is ever being ceaselessly baffled. In all that we attempt to perform we are fettered, shackled, hampered. Pleasure, knowledge, achievement, each of these in turn breaks down, and as we fall upon them they pierce us through and through. But remember, we are working for the most glorious of futures, when the life we now enjoy will attain to its complete development, when we shall indeed know what it is to realise ourselves; for we shall wake up with Christ’s own likeness and be satisfied with it.

Rev. Canon Perkins.

SIMEO�, "THE BE�EFIT OF AFFLICTIO�

Psalms 119:71. It is good for me that I have been afflicted; that I might learn thy statutes.

DAVID had “been afflicted from his youth up” — — — and we think it highly probable that to that very circumstance he was indebted, under God, for those extraordinary attainments in devotion and holiness, which have rendered him a pattern for the saints in all future ages. By means of his trials he was constrained to take refuge in his God: and by constant communion with God, he obtained a deep insight into his revealed will, and a rich experience of his superabounding grace. This seems at least to have been his own view of the case, long after his afflictions had ceased: for to his familiarity with affliction he ascribes his enlarged acquaintance with the statutes of his God: “It is good for me that I have been afflicted, that I might learn thy statutes.”

In confirmation of his testimony, we shall shew,

I. The benefit of affliction, as leading to knowledge—

Affliction, in itself considered, is an evil: but, if viewed in connexion with the benefits resulting from it, it may justly be esteemed “a good.” Thousands there are who have reason to bless God for it, as instrumental to the bringing of them to the knowledge of a Saviour, whom, without such trials, they would have continued to neglect. Indeed it is eminently and extensively useful in this view:

1. It opens our ears to instruction—

[People who are at ease, however eager they may be after human knowledge, have no desire after that which is spiritual and divine. If it be tendered to them, they reject it: if it be pressed upon them, they cast it behind their backs with indignation and scorn. To one who would instruct them in arts or sciences, they would feel thankful: but to one who would lead them to the knowledge of the true God, they make no return, but that of contempt and hatred [�ote: John 3:19. Matthew 7:26.].

But when heavy affliction is come upon them, they are softened: they will listen to advice; they will even be thankful for it: they will read the Scriptures, or some other religious book: and will pay considerable attention to those subjects which hitherto have provoked only their derision.

With this view, and for the production of this very effect, God frequently vouchsafes to send it [�ote: Job 36:8-10.]: and those who are brought by it to this measure of thoughtfulness about their souls, have reason rather to be thankful for it as a benefit, than to complain of it as a judgment.]

2. It makes us sensible of our need of better things than this world can give—

[In the midst of carnal enjoyments a man wishes for nothing more: but when trials of various kinds oppress his mind, his taste for earthly gratifications is weakened: their insufficiency to remove, or even to alleviate, trouble is felt; and they no longer afford him that kind of satisfaction which they once did. Amusements, and company, have lost their relish: his mind is indisposed for them: they are become to him insipid, undesirable, irksome, odious. Something more substantial is now wanted: something on which his soul may rest, as conducive to its present and eternal welfare. This was the effect produced upon the Prodigal. Whilst he could revel in luxury and pleasure, he cared for nothing; but when his money was expended, and he was a prey to want, and could find no help, no pity, from man, then he began to reflect on the abundance that there was in his Father’s house, and to desire a participation of it, though in the lowest and most menial office there. And had he not reason to be thankful for the trials which produced so blessed an effect? In like manner then we also should acknowledge as a blessing every trial that is sent us for the accomplishment of so good an end.]

3. It drives us to God in grayer—

[Those who never called upon God in the time of their prosperity, are often stirred up to seek him in a season of adversity. “In their affliction,” says God, “they will seek me early [�ote: Hosea 5:15.]:” and to the same effect the Prophet testifies, “Lord, in trouble have they visited thee; they poured forth a prayer when thy chastening was upon them [�ote: Isaiah 26:16.].” In the 107th Psalm this effect of troubles is marked in every instance: “Then cried they unto the Lord in their trouble [�ote: ver. 6, 13, 19, 28.]:” and in every instance this was the prelude to their deliverance. Who then that experiences this effect from his trials has not reason to be thankful for them? Let it only be said of us, “Behold, he prayeth;” and we shall have no cause for complaint, though we should have been struck blind, like Saul, and had our blindness continued to the latest hour of our lives [�ote: Acts 9:3-4; Acts 9:8.].]

4. It brings us to a saving knowledge of the Lord Jesus—

[Of itself, affliction cannot effect this; but when accompanied by Divine grace, it

often does. Indeed where a willingness to receive instruction, and a desire after spiritual blessings are excited in the soul, and issue in fervent prayer to God, there we may reasonably hope that all spiritual blessings will flow into the soul. God will not suffer any to seek his face in vain. Even though, like Manasseh, we may have brought down God’s wrath upon us by the most heinous iniquities, yet if we humble ourselves under his chastisements, and implore mercy at his hands, we shall, like him, be heard, and be made stupendous monuments of his power and grace [�ote: 2 Chronicles 33:11-13]. Did he ever regret the sufferings by which he was thus brought to enjoy peace with God? �either shall we, whatever trials may be made subservient to this blessed end.]

But will the end really compensate for the means used to effect it? Yes: and to prove that it will, we shall proceed to shew,

II. The blessedness of knowledge, though gained by affliction—

Such knowledge as we are speaking of, the knowledge of God in Christ Jesus, is indeed inestimable. Let us view it,

1. As compared with the price paid for it—

[It is said by Solomon, “Buy the truth, and sell it not.” �ow as we have before spoken of affliction as the means of bringing us to the knowledge of the truth, we may, in popular language, call it, The price paid for knowledge. Whatever then the affliction be, we do not hesitate to say that it is richly recompensed by the fruit which it produces.

Suppose the affliction to be of a temporal nature: we have been bereaved of our dearest friends and relatives; we have suffered the loss of all our property, and been reduced to very embarrassed circumstances; our health also has been destroyed, so that we are sinking under an accumulation of woes. Suppose our case as distressing as that of Job himself: still, if it have been sanctified to our eternal good, we can call it by no other name than, A blessing in disguise. Did Job, when brought to a deeper view of his own depravity, and to a richer discovery of the Divine perfections, regret the sufferings which had been overruled for that end? Did he not rather abhor himself for having judged too hastily respecting the designs of God; and cordially approve of those dispensations, which in his haste he had been ready to condemn? Thus shall we also do, when once we have “seen the end of the Lord [�ote: James 5:11.].” We may in our haste exclaim, “All these things are against me:” but at last we shall testify of all God’s most afflictive dispensations, as Joseph did, that “God meant them for good [�ote: Genesis 50:20.].”

But suppose the trials to be of a spiritual nature. These are yet far more afflictive: “A wounded spirit who can bear?” How grievously David was oppressed by them, we are informed in many of his psalms [�ote: See Psalms 38:1-8; Psalms 77:3-9; Psalms 88:6-7; Psalms 102:1-10.] — — — But yet his testimony in our text was the real dictate of his heart. And we may ask of others, Were the wounds which brought

you to the heavenly Physician too severe? Do you not number them amongst your richest mercies? Has not every loss been more than compensated in the acquisition of salvation; and every pang more than recompensed in the peace and joy to which, through the knowledge of Christ, you have attained? It was a matter of just computation with the Apostle, that “the sufferings of this present life (whatever they may be) are not worthy to be compared with the glory that shall be revealed in us.”]

2. As estimated according to its own intrinsic worth—

[But who can ever rightly appreciate its worth? St. Paul “counted all things to be but dross and dung in comparison of it [�ote: Philippians 3:8.].” We must be able to estimate all the miseries of hell, and all the glories of heaven, before we can form any estimate of its value; and, if we could ascertain the full importance of those, we should still be as far as ever from having a complete conception of the worth of spiritual knowledge; unless we could estimate also all the glory that will accrue to the ever blessed Trinity from the contrivance and execution of this stupendous plan, and the application of this salvation to a ruined world.]

Address—

1. To those that are at ease—

[How faint, for the most part, are your desires after spiritual knowledge! Whether you hear, or read, or pray, what formality pervades it all! But, if God have indeed designs of love towards you, you will be taught by the rod, what you will not learn without: “He will cause you to pass under the rod, in order that he may bring you into the bond of the covenant.” And if lesser trials will not accomplish the purposes of his grace, he will visit you with heavier: “from chastening you with rods he will scourge you with scorpions.” Yet think not that a season of affliction is in itself favourable for the pursuit of spiritual knowledge: it is far otherwise: pains of body, and distress of mind, have a tendency to impede, rather than assist, the exercises of the mind. Ask those who are in deep affliction, Whether they find it easy to collect their thoughts, and fix them with energy on the concerns of their souls; and they will bear one uniform testimony, that health is the time to seek the Lord. Be persuaded then, now whilst you are at case, to study “God’s statutes,” and especially those which declare to us the way of salvation ordained for sinful man. Know that there is no other knowledge of any importance whatever in comparison of this; and that, if even the most grievous sufferings should be welcomed as accessary to the attainment of it, much more must it deserve all the time and attention that can be bestowed upon it. You never need fear that you will hereafter have occasion to complain, that its fruits did not repay you for the cultivation of it.]

2. To those that are under any great affliction—

[The rod under which you suffer, has a voice, to which you should listen with all possible attention [�ote: Micah 6:9.]. It is sent to you in love and mercy. God designs to teach you, by means of it, many things which you would not so well learn

without it. It may be that you are already instructed in the Gospel of Christ; but yet there is much of which you are ignorant; and many things which you do know, need to be known by you in a very different manner. Even our blessed Lord himself, “though he was a Son, learned obedience by the things which he suffered,” yea, and “was made perfect through sufferings.” Be content to have God’s work carried on and perfected in you in the same way: and be more anxious to obtain the benefit which your affliction is sent to impart, than to get rid of the affliction itself. If your tribulation work in you patience and experience and hope, learn to glory in it, and to number it amongst your richest blessings. And do not wait till the affliction is removed, to acknowledge God’s goodness to you in sending it; but now, whilst you are under the affliction, get it so improved and sanctified to the good of your soul, that you may be able to say, “It is good for me, O Lord, that I am afflicted; for by means of it I do learn thy statutes:” I see, “it is in very faithfulness that thou afflictest me;” and, if only thou “make me a partaker of thy holiness, send me what thou wilt, and when thou wilt: be the cup never so bitter to my taste, I will say, “�ot my will, but thine be done.”]

BI, "It is good for me that I have been afflicted; that I might learn Thy statutes.

The uses of affliction

I. Afflictions promote virtue, and goodness of heart, as they tend to compose our minds to a sedate and thoughtful disposition and habit.

II. Afflictions tend to restrain our appetites and passions within reasonable bounds.

III. Afflictions, by means of a sedate and considerate habit, which they produce and confirm, tend to strengthen our minds with fortitude and constancy,

IV. Afflictions tend to soften our hearts into tender sympathy and kind affection towards our fellow-creatures. (J. Drysdale, D. D.)

Good to be afflicted

It is not good for some people to have been afflicted at all, and yet it is not the fault of the affliction; it is the fault of the persons afflicted. It might have produced in them a splendid character if all had been right to begin with; but, inasmuch as all was wrong, that very process which should have ripened them into sweetness has hastened them to rottenness. I hope, however, that I may say of many here present, or that they can say of themselves, “It is good for me that I have been afflicted;” The inquiry is, How has it been good?

1. It has been good in connection with many other good things. We are so constituted that we cannot bear very much prosperity. Some men might have been rich, but God knew they could not bear it, and so He has never suffered them to be tempted above what they are able to bear. Others might have been famous, but they would have been ruined by pride, and so the Lord in tender mercy has withheld from them an opportunity of distinguishing themselves, denying them this apparent advantage for their real good. Where God favours any man with prosperity He will send a corresponding amount of affliction to go with it, and deprive it of its injurious tendencies.

2. It is good to have been afflicted as a cure for evils existent within our nature. David says, “Before I was afflicted I went astray; but now I have kept Thy Word.” That is the case with many of God’s servants. They were prone to one peculiar temptation, and though they may not have seen it, the chastening hand of God was aimed at that special weakness of their character. The Lord would have us aware of this, and therefore He often sends trial to reveal the hidden evil.

3. Affliction is also useful to God’s people as an actual producer of good things in them. Some virtues cannot be produced in us apart from affliction. One of them is patience. If a man has no trial, how is he to be patient? A veteran warrior is the child of battles, and a patient Christian is the offspring of adversity. There is a very sweet grace called sympathy, which is seldom found in persons who have had no trouble. We are told that our dear Lord and Master Himself learned sympathy by being tempted in all points like as we are. He had to feel our infirmities, or else He could not have been touched with a fellow feeling towards us. It is surely so with us.

4. It is good for me to have been afflicted because affliction is a wonderful quickener, We are very apt to go to sleep; but affliction often wakes us up. The whole of some men’s religion is a kind of sleep-walking. There is not that vigour in it, there is not that earnestness in it, that there ought to be. They want to be waked up by something startling. Our trials and afflictions are intended to do that.

5. Again, according to our text, it is good for us to have been afflicted by way of instruction. Trial is our school where God teaches us on the blackboard. This school-house has no windows to let in the cheerful light. It is very dark, and so we cannot look out and get distracted by external objects; but God’s grace shines like a candle within, and by that light we see what else we had never seen. (C. H. Spurgeon.)

The advantages of afflictions

I. They awaken us to serious thought. When, by reverse of fortune, we are deprived of the means of pleasures in which we had too profusely indulged; when the companions of our happier years forsake us; when pain and disease unfit us for tasting our wonted comforts, and forewarn us of death; on a sudden, the enchantment is broken; our conduct, to which we had not hitherto attended, rises in review before us; virtue and vice are exhibited in a light in which we had not viewed them before, and our souls, awakened from the dream of dissipation, commune seriously with themselves.

II. They serve to moderate our attachment to worldly objects.

III. They serve to exercise and display our virtues. It is the storm that tries the strength of the vessel.

IV. They have a natural tendency to improve our pious affections. When the fabric of our felicity falls, we perceive whose hand it was that supported it, and whose hand it is that alone can rear it anew. We feel our dependence on that Providence which, before, we had neglected to acknowledge, and seek, in communion with God, the consolation which our sufferings require.

V. They have a tendency to enliven our hope of immortality. The doctrine of a future existence is no longer regarded as a subject of cold speculation; it addresses itself to the tenderest feelings that can arise in the human breast; your minds are prepared to yield to the evidence by which it is confirmed, and you cherish it as your support under afflictions which admit of no other consolation. (W. Moodie, D. D.)

The uses of affliction

I. It affords opportunity for reflection, without which we can never properly know what we are or what we want.

II. It tends to create in us humility.

III. It is the means of leading us to repentance.

IV. It teaches us to put our trust in the righteousness of Christ.

V. It teaches us resignation.

VI. It improves our charity. (R. Mant, M. A.)

The benefits of affliction

1. It tries and calls forth the exercise of faith.

2. It enables us to exercise patience.

3. It tends to produce humility.

4. It makes us dependent and prayerful.

5. It tends to secure our obedience.

6. It teaches us to value our mercies.

7. It tends to make heaven very desirable. (D. Dickson, D. D.)

Affliction beneficial

I. In whatever form affliction comes, it is designed by God to do us good. An old writer says: “Afflictions are used by God, as thorns are by husbandmen, to stop the gaps, and to keep us from breaking out of God’s ways.”

II. The spirit in which affliction should be received. Trials must not be received thoughtlessly and as a matter of course; their cause and their purpose must be carefully studied. The grace of submission must be earnestly sought, that there may be no murmuring, much less rebellion, but patient endurance and resignation to the Divine will. Unwavering trust in God must be exercised. There must also be a willingness to learn His lessons, a teachableness of disposition, an earnest desire to endeavour to extract from our affliction all the profit which it is designed to bring.

III. The benefits resulting from affliction if received in a right spirit.

1. By sorrow the heart is made tender and susceptible to the influences of the Holy Spirit. Religion is welcomed by the bleeding heart as the choicest and most effectual balm.

2. Affliction rightly endured increases our love for God’s Word and obedience to His law.

3. Few motives to prayer are more powerful and effectual than those furnished by

affliction.

4. Afflictions afford the best possible sphere for the exhibition and for the growth of the graces of the Spirit. How can we know we have faith unless our faith be tested? Hope, like a bright star, is best seen on a dark night; and love is most conspicuous when it clings in spite of perplexity and pain.

5. The benefits of affliction are not confined to the immediate sufferers. If rightly endured by us, others are benefited, both by our example and by the tender sympathy which we are led to feel for them in their distresses. (A. O. Smith, B. A.)

72 The law from your mouth is more precious to me than thousands of pieces of silver and gold.

BAR�ES, "The law of thy mouth - The law which proceeds out of thy mouth, or which thou hast spoken.

Is better unto me - The Hebrew is, “Good to me is the law of thy mouth above thousands of gold and silver.”

Than thousands of gold and silver - Than any amount of wealth. It is to me the most valuable possession; that which I prize above all other things. Compare the notes at Psa_19:10.

CLARKE,"The law of thy mouth is better -Who can say this? Who prefers the law of his God, the Christ that bought him, and the heaven to which he hopes to go, when he can live no longer upon earth, to thousands of gold and silver? Yea, how many are there who, like Judas, sell their Savior even for thirty pieces of silver? Hear this, ye lovers of the world and of money!

As the letter ט teth begins but few words, not forty, in the Hebrew language, there is

less variety under this division than under any of the preceding.

GILL, "The law of thy mouth is better unto me than thousands of gold and silver. The word of God, the doctrines contained in it; which, coming out of the mouth of God, and spoken by him, carries in it weight and authority, commands reverence and respect; and ought to be considered as indeed the word of God and not of man; and so of more value than thousands of pieces of gold and silver; or, as the Targum, than a thousand talents of gold and silver. The truths and doctrines of the word of God are not

only comparable to gold and silver for their intrinsic worth and value; but are preferable to them, and to be received before them: David had his thousands of gold and silver, but he esteemed the word of God above them all; and willingly suffered afflictions, that he might understand it better; see Psa_119:127.

HE�RY, "This is a reason why David reckoned that when by his afflictions he learned God's statutes, an the profit did so much counterbalance the loss, he was really a gainer by them; for God's law, which he got acquaintance with by his affliction, was better to him than all the gold and silver which he lost by his affliction. 1. David had but a little of the word of God in comparison with what we have, yet see how highly he valued it; how inexcusable then are we, who have both the Old and New Testament complete, and yet account them as a strange thing! Observe, Therefore he valued the law, because it is the law of God's mouth, the revelation of his will, and ratified by his authority. 2. He had a great deal of gold and silver in comparison with what we have, yet see how little he valued it. His riches increased, and yet he did not set his heart upon them, but upon the word of God. That was better to him, yielded him better pleasures, and better maintenance, and a better inheritance, than all the treasures he was master of. Those that have read, and believe, David's Psalms and Solomon's Ecclesiastes, cannot but prefer the word of God far before the wealth of this world.

SBC, "This is a very hard thing to believe. We are to prove that the Bible is a better thing than heaps of money taken by themselves. The Bible can give you better things than money can ever buy, and the Bible can give you some things that money will not buy at all.

I. Money can buy fine clothes, but the Bible can tell you where you will get better, and get them for nothing. Many a bad man wears a fine coat, just as many a ragged coat covers a glorious soul. The Bible, by telling you where to get your souls adorned by Christ’s righteousness and the grace of the Spirit, has a power of adorning the body too. The clothing which Christ gives is better immeasurably than all the fine clothing that all the gold in the world could buy.

II. Money can buy fine houses, but the Bible can tell you where to get a better house for nothing. If you want to know what kind of a house it is, read the account of the new Jerusalem. There you will find your own proper mansion, and nobody will turn you out.

III. Money can buy fine lands, but the Bible tells you where you can get better. For every human being that trusts in the Lord Jesus Christ there is an estate in the heavenly Canaan; there is a lot in the land for him, as was said to Daniel, "at the end of days."

IV. Money can buy friends. Rich people have fine friends; but when the money goes, their friendship cools. Christ is a Friend that will stick closer than a brother.

V. The things which money cannot buy, but which the Bible gives, are: (1) pardon of sin; (2) peace with God; (3) holiness; (4) a happy death.

J. Edmond, Christian World Pulpit, vol. i., p. 312.

I. This glowing expression of David’s love toward God does not stand alone. It is not a solitary, nor even a rare, revelation of his thoughts. Psalm after psalm flows forth in the

same strong strain of love; his heart continually overflows; he cannot but give vent to what he feels; he seems constrained to free or ease himself of his thoughts; he is urged by the spirit within him to frequent utterance; and whenever he speaks, he seems to search for the strongest expressions, the strongest figures and forms of speech, to represent what he feels within.

II. In regarding David’s state of feeling toward God, this sustained and constant warmth of love which he continually reveals, the sort of holy rapture with which he speaks continually of heavenly tilings, we feel that it is in this very point of devout warmth, of religious zeal, we fail to resemble or to approach him. He hurries us beyond our pace; it is difficult to us to praise, to lift up the voice with thanksgiving. There is the want of any strong emotion among us about heavenly things.

III. Some may be greatly sorrowing over their want of zeal and longing to catch David’s spirit. Let such patiently persevere in all acts of Christian service, in all Christian duties, in all prayer and supplication, in all faithful use of the means of grace, and the stream will at last break forth in the desert, and the dry heart will blossom as a rose.

J. Armstrong, Parochial Sermons, p. 104.

SPURGEO�, "Ver. 72. The law of thy mouth. A sweetly expressive name for the word of God. It comes from God's own mouth with freshness and power to our souls. Things written are as dried herbs; but speech has a liveliness and dew about it. We do well to look upon the word of the Lord as though it were newly spoken into our ear; for in very truth it is not decayed by years, but is as forcible and sure as though newly uttered. Precepts are prized when it is seen that they come forth from the lips of our Father who is in heaven. The same lips which spoke us into existence have spoken the law by which we are to govern that existence. Whence could a law so sweetly proceed as from the mouth of our covenant God? Well may we prize beyond all price that which comes from such a source.Is better unto me than thousands of gold and silver. If a poor man had said this, the world's witlings would have hinted that the grapes are sour, and that men who have no wealth are the first to despise it; but this is the verdict of a man who owned his thousands, and could judge by actual experience of the value of money and the value of truth. He speaks of great riches, he heaps it up by thousands, he mentions the varieties of its forms, — "gold and silver"; and then he sets the word of God before it all, as better to him, even if others did not think it better to them. Wealth is good in some respects, but obedience is better in all respects. It is well to keep the treasures of this life; but far more commendable to keep the law of the Lord. The law is better than gold and silver, for these may be stolen from us, but not the word; these take to themselves wings, but the word of God remains; these are useless in the hour of death, but then it is that the promise is most dear. Instructed Christians recognize the value of the Lord's word, and warmly express it, not only in their testimony to their fellow men, but in their devotions to God. It is a sure sign of a heart which has learned God's statutes when it prizes them above all earthly possessions; and it is an equally certain mark of grace when the precepts of Scripture are as precious as its promises. The Lord cause us thus to prize the law of his mouth.

See how this portion of the psalm is flavoured with goodness. God's dealings are good (Psalms 119:65), holy judgment is good (Psalms 119:66), affliction is good (Psalms 119:67), God is good (Psalms 119:68), and here the law is not only good, but better than the best of treasure. Lord, make us good, through thy good word. Amen.EXPLA�ATORY �OTES A�D QUAI�T SAYI�GS.Ver. 72. — The law of thy mouth is better unto me, etc. Highly prize the Scriptures. Can he make a proficiency in any art, who doth slight and deprecate it? Prize this book of God above all other books. St. Gregory calls the Bible "the heart and soul of God." The rabbins say, that a mountain of sense hangs upon every apex and title of Scripture. "The law of the Lord is perfect": Psalms 19:7. The Scripture is the library of the Holy Ghost; it is a pandect of divine knowledge, an exact model and platform of religion. The Scripture contains in it the credenda, "the things which we are to believe, "and the agenda, "the things which we are to practise." It is "able to make us wise unto salvation": 2 Timothy 3:15. The Scripture is the standard of truth, the judge of controversies; it is the pole star to direct us to heaven: Isaiah 8:20. "The commandment is a lamp": Proverbs 6:23. The Scripture is the compass by which the rudder of our will is to be steered; it is the field in which Christ, the Pearl of price, is hid; it is a rock of diamonds; it is a sacred collyrium, or eyesalve; it mends their eyes that look upon it; it is a spiritual optic glass in which the glory of God is resplendent; it is the panacy, or universal medicine for the soul. The leaves of Scripture are like the "leaves of the tree of life, for the healing of the nations": Revelation 22:2. The Scripture is both the breeder and feeder of grace. How is the convert born, but by "the word of truth"? James 1:18. How doth he grow, but by "the sincere milk of the word"? 1 Peter 2:2. The word written is the book out of which our evidences for heaven are fetched; it is the sea mark which shows us the rocks of sin to avoid; it is the antidote against error and apostasy, the two edged sword which wounds the old serpent. It is our bulwark to withstand the force of lust; like the Capitol of Rome, which was a place of strength and ammunition. The Scripture is the "tower of David, "wherein the shields of our faith hang: Song of Solomon 4:4. "Take away the word and you deprive us of the sun, " said Luther. The word written is above an angelic embassy, or voice from heaven. "This voice which came from heaven we heard... We have also a more sure Word": 2 Peter 1:18-19. O, prize the word written; prizing is the way to profiting. If Caesar so valued his commentaries, that for preserving them he lost his purple robe, how should we estimate the sacred oracles of God? "I have esteemed the words of his mouth more than my necessary food." — Thomas Watson, in "The Morning Exercises".Ver. 72. — The law of thy mouth is better unto me. The sacred Scriptures are the treasures and pleasures of a gracious soul: to David they were better than thousands of gold and silver. A mountain of transparent pearls, heaped as high as heaven, is not so rich in treasure as these; hence that good man chose these as his heritage for ever, and rejoiced in them as in all riches. A covetous miser could not take such delight in his bags, nor a young heir in a large inheritance, as holy David did in God's word.The word law comes from a root that signifies to try as merchants that search and prove the wares that they buy and lay up; hence also comes the word for gems and jewels that are tried, and found right. The sound Christian is the wise merchant, seeking goodly pearls; he tries what he reads or hears by the standard or touchstone

of Scripture, and having found genuine truths he lays them up to the great enriching of this supreme and sovereign faculty of the understanding. — Oliver Heywood.Ver. 72. — The word of God must be nearer to us than our friends, dearer to us than our lives, sweeter to us than our liberty, and more pleasant to us than all earthly comforts. — John Mason.Ver. 72. — One lesson, taught by sanctified affliction, is, the love of God's word. "This is my comfort, in my affliction: thy word hath quickened me." In reading a part of the one hundred and nineteenth psalm to Miss Westbrook, who died, she said, "Stop, sir, I never said so much to you before— I never could; but now I can say, `The word of thy mouth, is dearer to me, than thousands of gold and silver.' What can gold and silver do for me by now?" — George Redford, in "Memoirs of the late Rev. John Cooke", 1828.Ver. 72. — Thousands of gold and silver. Worldly riches are gotten with labour, kept with care, lost with grief. They are false friends, farthest from us when we have most need of comfort; as all worldlings shall find to be true in the hour of death. For then, as Jonah's gourd was taken from him in a morning, when he had most need of it against the sun; so is it with the comfort of worldlings. It is far otherwise with the word of God; for if we will lay it up in our hearts, as Mary did, the comfort thereof shall sustain us, when all other comfort shall fail us.This it is that makes us rich unto God, when our souls are storehouses, filled with the treasures of his word. Shall we think it poverty to be scant of gold and silver? "An ideo angelus pauperest, quia non habet jumenta", etc (Chrysostom). Shall we esteem the angels poor, because they have not flocks of cattle? or that S. Peter was poor, because he had not gold nor silver to give unto the cripple? �o, he had store of grace, by infinite degrees more excellent than it.Let the riches of gold be left unto worldlings: these are not current: in Canaan, not accounted of in our heavenly country. If we would be in any estimation there, let us enrich our souls with spiritual graces, which we have in abundance in the mines and treasures of the word of God. — William Cowper.Ver. 72. — The Scripture is an ever overflowing fountain that cannot be drawn dry, and an inexhausted treasure that cannot be emptied. To this purpose tend those resemblances of the law made use of by David in this psalm, and no less justly applicable to the gospel; it is not only better than "gold and silver, "which are things of value, but "thousands", which implies abundance. In another verse he compares it to all riches and great spoil, both which contain in them multiplex genus, all sorts of valuable commodities, sheep, oxen, lands, houses, garments, goods, moneys, and the like: thus are all sorts of spiritual riches, yea, abundance of each sort, to be had in the gospel. And therefore the Greek fathers compare Scripture verities to precious stones, and our Saviour to a pearl of great price. A minister, in this respect, is called a merchant of invaluable jewels; for, indeed, gospel truths are choice and excellent, as much worth as our souls, as heaven, as salvation is. �ay, should I go higher, look what worth there is in the riches of God's grace, the precious blood of Christ, that may secondarily be applied to the gospel, which discovereth and offereth both to us. — Abraham Wright.Ver. 72,127. — When David saw how some make void the law of God, he saith, "Therefore I love thy commandments above gold: yea, above fine gold." As if he had said, I love thy law all the more because I see some men esteem and reckon it as

if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations. Because I see both profane and superstitious men thus out of love with thy law, therefore my love is more enfamed to it, "I love it above gold, "which leads the most of men away captives in the love of it; and I esteem it more than that which is most esteemed by men, and gains men most esteem in this world, "fine gold"; yea, as he said (Psalms 19:10) "more than much fine gold." — Joseph Caryl.Ver. 72. — You that are gentlemen, remember what Hierom reports of �epotianus, a young gentleman of Rome, qui longs et assidua meditatione Scripturarum pectus suum feterat bibliothecam Christi, who by long and assiduous meditation of the Scriptures, made his breast the library of Christ. Remember what is said of King Alfonsus, that he read over the Bible fourteen times, together with such commentaries as those times afforded.You that are scholars, remember Cranmer and Ridley; the former learned the �ew Testament by heart in his journey to Rome, the latter in Pembroke hall walks in Cambridge. Remember what is said of Thomas a Kempis, — that he found rest nowhere nisi in angulo, cum libello, but in a corner with this Book in his hand. And what is said of Beza, — that when he was above fourscore years old he could say perfectly by heart any Greek chapter in Paul's Epistles.You that are women, consider what Hierom saith of Paula, Eustochiam, and other ladies, who were singularly versed in the Holy Scriptures.Let all men consider that hyperbolical speech of Luther, that he would not live in Paradise without the Word; and with it he could live well enough in hell. This speech of Luther must be understood cum grano salis. — Edmund Calamy.