Psalm CXIX
Ver. 1-176. This celebrated Psalm has several peculiar-
ities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alpliabet. Each stanza contains eight verses, and the first letter of each verse is that wliicli gives name to the stanza. Its contents are mainly praises of God's word, exliortations to its perusal, and reverence for It, prayers for its proper Influence, and complaints of the wicked for despising it. There are but two verses (122, 132) which do not contain some term or description of God's word. These terms are of various derivations, but here used, for the most
of incomistency is in God's power, quickening us to live according to His word, which He leads us to love, for thy judgments are good—the time must therefore be at hanil when tliy justice will turn the "reproach" from tny Church upon the world (Isaiah 25. 8; 66.5; Zepliauiah
2. S-10). 41-44. The sentiment more fully carried "ut. God's mercies and salvation, as revealed in His \Vord, provide hope of forgiveness for the past and security in a righteous course for the future. 43. The possession of God's
part, synonymously, though the use of a variety of terms seems designed, in order to express better tlie several aspects in wliich our relations to tlie revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of tlie Jewish C'luirch or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory In retailing the language."
gift of "salvation " (f. 41 ) will be the Psalmist's answer to the foe's " reproach," that his hope was a fallacious one, 45-48. To freedom from reproach, when imbued with God's truth, there is added "great boldness in the faith," accompanied with increasing delight in th6 holy law It-
self, which becomes an element of happiness. 48. My hands . . . lift up unto . . . commandments i, e., I will prayetfully (Psalm. 28. 2) direct my heart to keep thy commandments.
1. uiideflled— complete, perfect, or sincere (cf. Psalm
37.37). Ill [oro/J the way—course of life, walk [act] In the law—according to it (cf. Luke 1. 6). Lav, from a word meaning to teach, is a term of rather general purport, denoting tlie instruction of God's word. 2. testimonies The word of God is so called, because fn it He leatifies for truth and against sin. seek hini i.e., a knowledge of Him, with desire for conformity to His will. 3. Ills ways —the course He reveals as right. 4-0. precepts—are those directions which relate to special conduct, from a word meaning to inspect, statutes— or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the Divine appointment, whether their nature or the reasons for tlicm are apprehended by us or not. commandments—f)r institutions. The term is compreheneivc, but rather denotes fundamental directions for conduct, both enjoining and forbidding, have respect unto —or regard oarefully as to their whole purport. 7. Judgments-rules of conduct formed by God's Judicial decisions. Hence the wide sense of the word In the Psalms, so lliat It includ(!s decisions of approval as well as condeiunallon. 8. Kecognlzes the need of Divine grace. O. The whole verso may be read as a question ; for, By taking heed— Is hetter,/or taking heed, i.e., so as to <l<)
49-51. Resting on the promises consoles under affliction and the tauntings of the insolent. 49. upon which rather, " llemeinber thy word unto thy servant, because," &c. So the Hebrew requires. [Hengstenherg.] 50. for —rather, "This Is my comfort . . . that," Ac. [Mauker.] hath quickened—what the word fias already done Is to faith a pledge of what it shall yet do. 52-56. The pious take comfort, when hara.ssed and distressed by wickedness of men who forsake God's law. In reiiicinbering that the great principles of God's truth will still abide; and also God's "Judgments of old " (v. 62), f. e.. 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 wc keep the more we love the law of God. 53. Horror— rather, " Vehement wrath." [HKNOSTENiiHRa.] 54. songs —as the exile sings songs of his homo (I'salm 137. 3), so the child of God, "a stranger on earth," sings the songs of heaven, his true home (Psalm 39. 12). In ancient times, laws were jiut 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 (Genesis
17.8; 47.9; Hobrews 11.13). 86. Rather, "This Is peculiarly mine (lit., to me), that I keep thy precepts." [PIkno8TENHERG and Maurer.] 57-60. Sincere desires for Godls favour, penltenoe, and activity ill a new obedience, truly evince the sincerity of those who iirofcss to find Go<l a portion (Numbers 18»20; Psalm l(i. 5; Lameiitfl,tlons 3.24). 58. favour—//tftrw, " face" (Psalm 45. 12). 59. So the prodigal son, when reduce<l to straits of misery (Luke 15. 17, 18). 01, 62. This the more. If oi)position of enemies, or love of ease Is ovor«
It. The answer Is implied, and Inferable from v. .5, 10, IK, &c., i.e., by God's grace. 10-10. We must carefully treasure up the word of God, declai^ It to others, meditate on
It, and heartily delight In It, and then by His grace wo shall act a<tcordlng to It.
17-30. Life is desirable In order to servo God ; that we may do so aright, we should seek to have our <'yes opened
to behold His tiuth, and earnestly desire fully to under-
Sundry Prayers, Praises, PSALM CXIX. artd Profest'tons of Obedienee.
come In thus honouring God's law. have robbed me betUr, surrounded me, either as forcible constraints lilse
wicked Increoso the need for It. But, however they act regardless of God's law, the pious, adhering to its teaching, receive quickening grace, and are sustained steadfast.
fetters, or as the cords of their nets. HENGSTENrsEKQ
IransUilcs, ".snares." 6)4. At mldiilglit—Heng.stenhekg supposes a reference to the time when the Lord went forth
69-91. In all c lianges God's word remains firm (1 Peter
1. 25). Like tlie lieavens, it continually attests God's unfailing power and unchanging care (I'salni 89. 2). is settled in—(. c, stands as firmly as tlie heaven in whicli it dwells, and whence it emanated. 90. (Psalm 33. 9.) 91. They—The lie.T,ven {v. 89) and the earth (v. 9(1). Hengstenberg tramlates, "They stand for thy jud'jnients," i.e., ready, as obedient servants, to execute tlieiii. The usage of this Psalni favours this view. But see Jeremiah 33. 25. 93-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning uriA waiting tn destroy liim. 92. iny delights—pZurni, not merely delight, but equal to all other delights. 93. The bounds of created perfection may be defined, but those of God's law in its nature, application, and influence, are Infinite. There is no human thing so perfect but that something is wanting to it; its limits are narrow, whereas God's law is of infinite breadth, reaching to all cases, perfectly meeting what each requires, and to all times (Psalm 19. 3, 6, 7-11 ; Ecclesiastes
to slay Itie Egyptian first-born (Exodus 11.4; 12. 29; cf. Job 31. 20). But it rather refers to tiie Psalmist's own praises and prayers in the night-time. Cf. Paul and Silas (Acts 16. 2o; cf. Psalm 63. 6). 63. The communion of the saints. Delight in their company is an evidence of belonging to them (Psalm Ifi. 3; Amos 3. 3; Malachi 3.16). 64. Wliile opposed by tlie wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favour and guidance not on merit, but mercy.
65-67. The reliance on promises {v. 49) is strengthened by experience of past dealings according with pi'oraises, and a prayer for guidance, encouraged by sanctified affliction. 66. Teach me good Judgment and knowledge
viz., in thy word (so as to fatliom its deep spirituality) ; for the corresponding expression (ti. 12. 64, 68), is "Teacli me thy statutes." 67. Referred by Hengstenberg to the chastening effect produced on the Jews' minds by the cap-
tivity (Jeremiah 31. 18, 19). The truth Is a general one (Job 5.6; John 15. 2; Hebrews 12.11). 68. Cf. as to the Lord Jesus (Acts 10. 38). 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" (f. 69) to such slanders against the Jews during the captivity, as that in Ezra 4. of sedition, fat as grease spiritually insensible (Psalm 17. 10; 73.7; Isaiah 6. 10). 71, 73. 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.
3. 11). It cannot be cramped within any definitions of man's dogmatical systems. Man never outgrows the word. It does not shock the ignorant man with declared anticipations of discoveries which he had not yet made; whilst in it the man of science finds liis newest discoveries by tacit anticipations provided for.
97. This cliaracteristic love for God's law (cf. Psalm 1.
2) ensures increase. 98-100, of knowledge, both of the matter of all useful, moral truth, and an experience of its application. 98. wiser than mine enemies—with all their carnal cunning (Deuteronomy 4. 6, 8). tliey are ever with me—Tlie Hebrew Is, rather singular, " it is ever with me;" the commandments forming one co?7!jjZfie?v7ioie, thy law. 100. more than the ancients—antiquity is no lielp against stupidity, where it does not accord with God's word [Luther] (Job 32. 7-9). The Bible is the key of all knowledge, the history of the world, past, present, and to come (Psalm 111. 10). He who does the will of God shall know of the doctrine (John 7. 17). understanding-is practical skill (Psalm 2. 10; 32. 8). 101-104. Avoidance of sinful courses is both the effect and means of increasing in Divine knowledge (cf. Psalm 19. 10).
73. As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deuteronomy 32. 6). 74. So when He has led us to rely on His truth, He will "make us to the praise of His grace " by others. "Those who fear thee will be glad at my prosperity, as they consider my cause their cause " (Psalm 34. 2 ; 142. 7). 75-78. In faithfulness-^', e., witliout In the least violating thy faithfulness ; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (Hebrews 12. 6-11), God's promises of mercy (Romans 8. 28) will be fulfilled, and He will give comfort in sorrow (Lamentations 3. 22; 2 Corinthians 1. 3, 4). 77. Let thy tender mercies come unto me—As I am not able to come unto them. But the wicked will be confounded. 78. but I . . . meditate In thy pre* ceptg—and so shall not be "ashamed," £. e., put to shame
105. Not only does the word of God inform us of His will, but, as a light on a path in darkness, sliows us how to follow the right and avoid the wrong way. The lamp of the word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, aud we shall be made capable of seeing Him (2 Peter 1. 19; Revelation 22.4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan. 106-108. Such was the national covenant at Sinai and in the fields of Moab. 108. free-will ofTerings —the spontaneous expressions of his gratitude, as contrasted with the appointed "offerings" of the temple (Hoseal4. 2; Hebrews L3. 15). He determines to pursue this way, relying on God's quickening power (o. 50) in affliction, and a gracious acceptance of liis "spiritual sacrifices of prayer and praise" (Psalm 50. 5, 14, 23). 109,110. In the midst of deadly perils (the phrase is drawn from the fact that what we carry In our hands may easi ly.slip from them, Judges 12. 3; 1 Samuel 28. 21; Job 13. 14; cf. 1 Samuel
(i;.80). 79, 80. Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of Job did on his restoration, having been previously led through his afflictions to doubt the reality of his religion. Let my ... be sound —1. e., perfect, sincere, ashamed—disappointed in my hope of salvation.
81-83. In sorrow the pious heart yearns for the comforts of God's promises (Psalm 73. 26 ; 84. 2). 8a. Mine eyes fail for tliy word i. e., with yearning desire for thy word. 'When the eyes lail, yet faith must not. 83. bottle in tine smoke—as a skin bottle dried and shriveled up in smoke, so is he witliered by sorrow. "Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put In tliein. [Mauker.] 84-87. The shortness of my
life requires that the relief afforded to me from mine enemies should be speedy. 85. pits—plots for my destruction, which—rather, "who," i.e., the proud: "pits" Is not the antecedent. 87. consumed me upon earth HENG.STENUEKG translates, " In the land ;" understanding "me " of tlie nalum Israel, of which but a small remnant was left. But English Version is simpler; either, "They have consumed me so as to leave almost nothing of me on earth;" or, "They have almost destroyed and prostrated me on the earth." [Maukkr.] 87. 1 forsook not —WhaUjver else I am forsaken of, I forsake not thy precept*, and so am not mistaken of thee (Psalm 39. 5, 13; 2 CoriDthians 4. 8, 9), and the Injuries and Insults of the
19. 5), and exposed to crafty enemies, his .safely .and guidance is in the truth aud promises of Got.1. Ill, 113. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teacli, evermore.
113. vain thoughts—better, unstable persons, lit., divided men, those of a divided, doulJting mind (James 1. 8). "a double-minded man" (HetNGSTENBERO), skeptics, or, skeptical notions as opposed to thecertalnty of God's word. 114. hiding-place—<Cf. Psalm 27, 5.) shield—(Psalm 3. 3;
7-10). hope in thy word—confidently re.sl i>n its teachings and promises. 115-117. Hence he fc.irs not wickeU men, nor dreads disappointment, sustained by God lu 383
Sundi-y Prayers, Praises, PSALM CXIX, and Professions of CbcdienM.
making His law tlie rule of life. Depart fiom me— i'e can do notliins; with me; /or, &e. (Psalm 6.8). 118-130. But tlie disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe. tlieir deceit is falsehood—i. e., all their cunning deceit, wherewith they seek to entrap the godly, is
V. 150-153. Though the wicked are near to Injure, because far from God's law,' He is near to help, and faithful to His word, which abides for ever.
153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper, and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises
itivain. 130. The "judgments" are those on the wicked
(cf. Psalm 9. 13; 43. 1 ; 69. 18). 154. Plead, &c.—HengstenBERG translates, " Fight my fight." (See Psalm 35. 1 ; 43. 1
(v. 119). Joyful hope goes hand in hand with fear (Habakkuk 3. 16-l.S).
Micah 7. 9.) 156. (Cf. v. 149.) 157. (Cf. v. 80, 87, 95.) 158.
1,31-126. On the grounds of his integrity, desire for God'a word, and covenant relation to Him, the servant of God may plead, for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His
(Cf. V. 136.) transgressors—or, lit., traitors, who are faith-
less to a righteous sovereign, and side with His enemies
(cf. Psalm 25.3,8). 159. (Cf. i>. 121-120; 153-15.5.) quicken, &c.—{v. 88.) This prayer occurs here for the ninth time, showing a deep sense of frailty. 160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence, from the beginning
effective vindication of the righteous and their cause, which is also His own. Be surety—Stand for me against my oppressors (Genesis 43.9; Isaiah 38.14). 13T, 138.
Tlierefoi-e [i. e.. In view of these benefits, or, Because of the glory of thy law, so much praised in the previous parts of tlie Psalm] I love, &c. [and] Therefore (repeated) —All its precepts, on all subjects, are estimable for their purity, and lead one Imbued with their spirit to hate all
t. e., " every word from Genesis (called by the Jews from its
first words, 'In the beginning') to the end of the Scriptures is true." Hengstenbekg translates more lit., "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy word
evil (Psalm 19. 10). The word of God admits of no eclecticism; its least title is perfect (Psalm 12.6; Matthew 5. 17-19).
is nothing but truth." [Luther.]
161-165. (Cf. V. 46, 86.) 161. awe—reverential, not slavish
139. wonderful—/ii., ivonders, i. e., of moral excellence. 130. The entrance lit., opening; God's words, as an open door, let in light, or knowledge. Rather, as HengstenBEBG explains it, " 7'he opening up," or, "explanation of thy word." To the natural man the doors of God's word are shut. Luke 24. 27, 31; Acts 17. 3; Ephesians 1. 18, confirms tliis view, " Opening (i. e., explaining) and alleging,"
fear, which could not coexist with love {v. 163; 1 John 4.
8). Instead of fearing his persecutors, he fears God's word alone (Luke 12. 4, 5). The Jews inscribe in the first page of the great Bible (Genesis 28.), "How dreadful is this place ! This Is none other but the house of God, and this
is the gate of heaven!" 163. (Cf. Matthew 13. 44, 45.) Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favour, but rejoice in the possession of this " pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation. 163. lying— i. c., as in V. 29, unfaithfulness to the covenant of God with His people; apostasy, nothing shall oflTend them—or, cause them to olfend (cf. Margin). 166-168. As they keep God's law from motives of love for it, and are free from slavish
&c. unto tlie simple—those needing or desiring it (cf. Psahn I'J. 7i. 1.31-135. An ardent desire (cf. Psalm 56.
1,2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of
fioil's favour is expressed. I opened my mouth, and lianted—as a traveller in a hot desert pants for the cooling
Ijrci'ze (Psnhn li:!. 1; S4. 2). Look . . . upon me—opposed
to hiding or avi-i ting the face (cf. Psalm 25. 15; SO. 6; 102.
17). US thou usest to do—or, "as it is rigid in regard to tliose who love thy name." Such have a riglu to the manifestations of God'.s grace, resting on the nature of God as faillit'ul to His promise to such, not on their own merits. Oi-der my steps—^Uafce firm, so that there be no halting (Psalm 40. 2). any iniquity v. 34 favours Heng.stenbkhg, "any Iniquitous man," any "oppressor." But the parallel first clause In this (v. 33) favours Engli.Hh Version (Psalm 19. 13). His hope of deliverance from external oppression of man (v. 34) is founded on his deliverance from the internal "dominion of Iniquity," in answer to his prayer (v. 3;i). 136. Zealous himself to keep God's law, he Is deeply afflicted when others violate it (cf.
fear, they are ready to subject their lives to his inspection. 168. all my ways are before thee—I wish to order my ways as before thee, rather than In reference to man (Genesis 19. 1 ; Psalm 73. 23). All men's ways are under God's eye (Proverbs 5. 21); the godly alone realize the fact, and live accordingly.
109, 170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first la the basis of the fulfilment of the second (Psalm 90. 11-17). On the terms "cry" and "supplication" (cf. Psalm 0. 9; 17.
1). 171, 173. shall utfer—or, })OHr out praise (cf. Psalm
19. 2) ; shall cause thy praises to stream forth as from a bubbling, overflowing fountain. My tongue shall speak thy worH—lit., answer thy word, i. c, with praise, respond
t'. 53). Lit, Mine epe.s come down (dissolved) HAre water-brooks (Lamentations 3. 48; Jer&mlah 9. 1). because, &c.—(Cf. Ezekiel 9. 4 ; .lerenilnh 13. 17.) 137-139. God's justice and faithfulness In Ills government aggravate tlio neglect of the wicked, and more excite the lively zeal of His people. 139. (Psalm C'J. <J.) 140. very pure—/;/;., refined, shown pure by trial. 141. The I)lous, however despised of men, are distinguished in God's sight by a regard for His law. 143-144. The principles of God's government are permanent and reliable, and In the deepest distress His people find them a theme of de-
to thy word. Every expression in which we pral.se God and his word Is a response, or ackno-wleilgment, corresponding to the perfections of Him whom we prajse. 173, 174. (Cf. V. 77, 81, 9'2.) 1 have chosen-in preference to all other objects of delight. 175. Save me that I may praise thee, thy Judgments—as v. 149, 156. 170. Though a wanderer from God, the truly pious ever desires to 1)0 drawn back to Him, and, though for a time negligent of duty, never forgets the commandments by which It Is taught, lost— therefore utterly helpless as to recovering Itself (Jeremiah 50.0; Luke 15.4). Not only the sinner before conversion, but the believer after conversion, is nnahle to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. These lust two verses seem to sum up the petitions, conf»>sslons, and professions of the Psalm. The writer desires Cod's favour, that he may praise Illm for Ills truth, confesses that he has erred, but. In the midst of all his wanderings and adversities, professes an abiding attachment to the revealed word of God, the theme of such repi'ated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually dldactlo,
lightful meditation and a source of reviving power (t). 17,
110). everlasting—(Psalm 111. 3), though to outward appearance se(?mlng dead, law Is truth—It therefore cannot deceive as to Its promises.
145-149. An Intelligent devotion Is led by Divine promises, and is directed to an Increase of gracious afTectlons, arising from a contemplation of revealed truth, prevented— came before, anticipated not only the dawn, but even the usual periods of the night; when the nightwatches, which might be expected to find me asleep, come, they find me awake (Psalm 63.6; 77.4; Lamentations 2. 19). Such Is the earnestness of the desire and love for God's truth, quicken me—revive my heart according to those principles of Justice, founded on thine own nature, and revealed In thy law, which specially set forth thy mercy to the humble as well as Justice to the wicked (cf
Is made the medium of Ootii parts of devotion—prayer and praise
T.<te Great Safely of the Church. PSALMS CXX—CXXVI. The Church Blesseth Oud.