Bible Commentary (1871–1879 Edition) (continued)
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 captivity (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!jj Zfie?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 of Terings —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, doul Jting 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