37.37). Ill [oro
Sundry Prayers, Praises, PSALM CXIX. and Piofessions uf Ob«ltenee.
stand it. 21-24. God will rebuke those who despise His word, and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.
are applied by Christ (Matthew 21. 42) to Himself, as the foundatiou of the Church (cf. Acts 4. U; Ephesians 2. 20;
1 Peter 2. 4, 7). It may here denote God's wondrous exaltation to power and influence of him whom tlie rulers of the nation despised. Whether (see above) David or Zerubbabel (ef. Haggai 2. 2; Zechariah 4. 7-10) be primarily meant, tliere is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be tlie Prince and Saviour and Head of His
35-27. Submitting ourselves In depression to God, He will revive us by His promises, and lead us to declare His mercy to others. 38-32. In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency, enlarge [or expand] my heart—with gracious affections.
Cliurcli. 34. Tills Is tlie day—or period distinguished by Goil's favour of all others. 25. Save now Hebretv, Hosaniiah (cf. Psalin»115. 2, &c., as to now), a form of prayer (P.salm 20.9), since, in our use, of praise. 36. he that coinetli . . . Lord—As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Malachi 3.1; Matthew 21. 9). 37-29. showed ms light— or favour (Psalm '.?7. 1 ; 97.11). With the sacrificial victim brought bound to the altar is united the more spiritual ottering of praise (Psalm 50. 14, 23), expressed in the terms with which the Psalm opened.
33-38. To encourage us In prayer for Divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed, the way of thy statutes— t. e., the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest. Turn away mine eyes —I'd., Make my eyes to pass, not noticing evil, vanity lit., falsehood, all other objects of trust than God ; idols, human power, Ac. (Psalm 31.6; 40.4; 60.11; 62.9). quicken . . . In tliy way—make me with living energy to pursue the way marked out by thee. Revive me from the death of spiritual helplessness (v. 17, 25, 40, 50; Psalm 116.3). who
Is devoted to thy fear—or better, which (i. e., thy word) is for thy fear, for producing It. "Which Is to those who fear thee." God's word of promise belongs peculiarly to such (cf. Genesis 18.19; 1 Kings 2.4; 8.25). [HengstenBERG.] 39, 40. Our hope of freedom from the reproach
PSALM CXIX.
Ver. 1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew 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 Itself, 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-