Psalm 119

Psalms 119:1

And as he is Firstborn among brothers and rose from the dead "the firstfruits of them that slept"; so, since it became him "in all things to have the preeminence," therefore he is created "a beginning of ways," that we, walking along it and entering through him who says, "I am the Way" and "the Door" and partaking of the knowledge of the Father, may also hear the words, "Blessed are the undefiled in the Way," and "Blessed are the pure in heart, for they shall see God."

Psalms 119:1

“א. ALEPH.--The First Part. ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith.”

Psalms 119:6

"Then I shall not be confounded, when I shall have regard to all your commandments." Blessed James says: "Whoever shall keep the whole law, yet offend in one point, is become guilty of all": not that for one transgression he is punished with as much …

Psalms 119:6

“ANY attempt to keep the Law of God with the view of being saved thereby is sure to end in failure. So contrary is it to the express warnings of the Divine Lawgiver and so much does it run counter to the whole Gospel, that he who ventures to seek justification by his own merits ought to be ashamed of his presumption. When God tells us that salvation is not by the works of the Law, are you not ashamed of trying to procure it by your obedience to its precepts?”

Psalms 119:7

"I will confess unto Thee," he saith, "O Lord, in the directing of my heart; in that I shall have learned the judgments of Thy righteousness" [Psalm 119:7]. This is not the confession of sins, but of praise; as He also saith in whom there was no sin, "I will confess unto Thee, O Father, Lord of heaven and earth;" [Matthew 11:25] and as it is written in the Book of Ecclesiasticus, "Thus shalt thou say in confession, of all the works of God, that they are very good." [Sirach 39:15-16] "I will confess unto Thee," he saith, "in the directing of my heart." Indeed, if my ways are made straight, I will confess unto Thee, since Thou hast done it, and this is Thy praise, and not mine. ...

Psalms 119:9

“Let us listen, then, to the master of precaution: "I said, I will pay attention to my ways"; that is, "I said to myself: in the silent biddings of my thoughts, I have enjoined on myself, that I should pay attention to my ways." Some ways there are that we ought to follow; others as to which we ought to pay attention. We must follow the ways of the Lord and pay attention to our own ways, lest they lead us into sin. One can pay attention if one is not hasty in speaking.”

Psalms 119:9

“ב, BETH.--The Second Part. BETH. Wherewith shall a young man cleanse his way?.... Some think David means himself, and that he was a young man when he wrote this psalm; and which they think is confirmed by Psa 119:100; but neither of them seem conclusive; rather any young man is meant, and who is particularly mentioned, because young men are liable to sins and snares, to carnal lusts and sensual pleasures, which are of a defiling nature.”

Psalms 119:9

"Wherewithal shall a young man cleanse his way?" How shall he become and remain practically holy? He is but a young man, full of hot passions, and poor in knowledge and experience; how shall he get right, and keep right? Never was there a more important question for any man; never was there a fitter time for asking it than at the commencement of life. It is by no means an easy task which the prudent young man sets before him.

Psalms 119:10

“With my whole heart have I sought thee,.... Not himself, his own honour and applause, as formal worshippers and self-righteous persons do; but the Lord and his glory, his face, his presence, and communion with him, his grace, and fresh supplies of it, to help in time of need; his doctrine, as the Targum; and to know more of it, and of him, and of his mind and will; and this he did in the most sincere manner, with all his heart and soul.”

Psalms 119:16

“I will delight myself - The word is very emphatical: אשתעשע eshtaasha, I will skip about and jump for joy. 14. He must exult in God’s word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation. 15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.”

Psalms 119:17

“And what wonder is it the Spirit works life, who enlivens as does the Father and as does the Son? And who can deny that giving new life is the work of the eternal Majesty? For it is written, "Give life to your servant." He, then, is enlivened who is a servant, that is, a person, who before he did not have life but received the privilege of having it.Let us then see whether the Spirit is enlivened, or himself giving life. Now it is written, "The letter kills, but the Spirit gives life." So, then, the Spirit enlivens.”

Psalms 119:17

“ג, GIMEL.--The Third Part. GIMEL. Deal bountifully with thy servant,.... Which character is mentioned, not by way of plea or argument for favour, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy: or "render good" unto him, as the Targum; bestow it on him as a free gift.”

Psalms 119:18

Hear me, therefore, my fellow servant, my friend, my brother; give ear for a moment that I may tell you how you are to walk in the holy Scriptures. All that we read in the divine books, while glistening and shining without, is yet far sweeter within. "He who desires to eat the kernel must first break the nut." "Open my eyes," says David, "that I may behold wondrous things out of your law."

Psalms 119:18

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

Psalms 119:19

“I am a stranger in the earth - A wayfaring man; a pilgrim; a so-journer; a man whose permanent home is not in this world. The word is applicable to one who belongs to another country, and who is now merely passing through a foreign land, or sojourning there for a time. Compare the notes at Heb 11:13. The home of the child of God is heaven. Here he is in a strange - a foreign - land. He is to abide here but for a little time, and then to pass on to his eternal habitation. Hide not thy commandments from me - Make me to know them; keep them continually before me. In this strange land, away from my home, let me have the comfort of feeling that thy commands are ever with me to guide me; thy promises to comfort me. The feeling is that of one in a strange land who would desire, if possible, to keep up constant communications with his home - his family, his friends, his kindred there. On earth, the place of our sojourning - of our pilgrimage - the friend of God desires to have constant contact with heaven, his final home; not to be left to the desolate feeling that he is cut off from all contact with that world where he is forever to dwell.”

Psalms 119:20

“ONE of the best tests of a man's character will be found in his deepest and heartiest longings. You cannot always judge a man by what he is doing at any one time, for he may be under constraints which compel him to act contrary to his true self, or he may be under an impulse from which he will soon be free. He may, for a while, back off from that which is evil and yet he may be radically bad.”

Psalms 119:21

Transgressors of the commandments merit eternal punishments. The Psalm: "Cursed are they who decline from Thy commandments": cursed, because it shall be said to them: "Depart, ye cursed, into everlasting fire."

Psalms 119:21

“Thou hast rebuked the proud,.... Which some understand of the fallen angels, who, in proud wrath, left their habitations, because they would not be subject to the Son of God in human nature; wherefore he scattered them in the imaginations of their hearts, and cast down these mighty ones into hell, where they are reserved in chains of darkness to the judgment of the great day.”

Psalms 119:22

"O turn from me shame and rebuke; for I have sought out Thy testimonies" (ver. 22). Testimonies are called in Greek μαρτύρια, which word we now use for the Latin word: whence those who on account of their testimony to Christ have been brought low by various sufferings, and have contended unto death for the truth, are not called testes, but by the Greek term Martyrs. Since then ye hear in this term one more familiar and grateful, let us take these words as if it were said, "O turn from me shame and rebuke; because I have sought out Thy martyrdoms." When the body of Christ speaketh thus, doth it consider it any punishment to hear rebuke and shame from the ungodly and the proud, since it rather reacheth the crown by this means? Why then doth it pray that it should be removed from it as something heavy and insupportable, save because, as I said, it prayeth for its very enemies, to whom it seeth it is destructive, to cast the holy name of Christ as a reproach to Christians. ...For my enemies, whom Thou enjoinest to be loved by me, who more and more die and are lost, when they despise Thy martyrdoms and accuse them in me, will indeed be recalled to life and be found, if they reverence Thy martyrdoms in me. Thus it hath happened: this we see. Behold, martyrdom in the name of Christ, both with men and in this world, is not only not a disgrace, but a great ornament: behold, not only in the sight of the Lord, but in the sight of men, "precious is the death of His Saints;" behold, His martyrs are not only not despised, but honoured with great distinctions. ...

Psalms 119:23

“Princes also did sit and speak against me,.... The princes in the court of Saul, who suggested to him that David sought his hurt; the princes of his own court, Absalom, his own son, a prince of the blood, and Ahithophel, a counsellor of state: or the princes of the Gentiles, as Jarchi; so the princes of the Philistines spake against him in a very disdainful manner, "make this fellow return to his place again", 1Sa 29:”

Psalms 119:24

“'For your testimonies are my meditation, and your justifications are my counsel'; which counsel is found in the testaments and testimonies. In designation of this it is said in Exodus that when Moses was to enter the oracle, he entered through the midst of the …”

Psalms 119:25

“Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David's cry, "My soul cleaves to the dust; you give me life according …”

Psalms 119:25

“ד DALETH.--The Fourth Part. DALETH. My soul cleaveth unto the dust,....”

Psalms 119:26

“For what he was by himself, he confesseth in the following words: "I have acknowledged my ways, and Thou heardest me" (ver. 26). Some copies indeed read, "Thy ways:" but more, and the best Greek, read "my ways," that is, evil ways. For he seemeth to me to say this; I have confessed my sins, and Thou hast heard me; that is, so that Thou wouldest remit them. "O teach me Thy statutes." I have acknowledged my ways: Thou hast blotted them out: teach me Thine. So teach me, that I may act; not merely that I may know how I ought to act. For as it is said of the Lord, that He knew not sin, and it is understood, that He did no sin; so also he ought truly to be said to know righteousness, who doeth it. This is the prayer of one who is improving. ...”

Psalms 119:28

“My soul melteth - Margin, “droppeth.” The Hebrew word here employed - דלף dâlaph - means to drop, to drip, to distil, spoken of a house, as when the rain drops through the roof, Ecc 10:18; then, to shed tears, to weep, Job 16:20 - and this seems to be the meaning here. The idea of melting is not properly in the word, and the term weep would better express the meaning. His soul seemed to drop tears. It overflowed with tears. Yet there is an idea of abundant or constant weeping. It is not a gush of emotion, as when we say of one that he is “bathed in tears;” it is the idea of a steady flow or dropping of tears - slow, silent, but constant - as if the soul were dripping away or dissolving. Thus the idea is more striking and beautiful than that of melting. It is quiet but continuous grief that slowly wears away the soul. There are two kinds of sorrow: (a) the one represented by floods of tears, like fierce torrents that sweep all away, and are soon passed; (b) the other is the gentle dropping - the constant wearing - the slow attrition caused by inward grief, that secretly but certainly wears away the soul. The latter is more common, and more difficult to be borne than the other. The Septuagint and the Latin Vulgate render this, “My soul slumbereth.” For heaviness - This word means grief, sorrow, vexation. Pro 14:13; Pro 17:21. It is here silent grief; hidden sorrow. How many thus pine in secret, until life slowly wears away, and they sink to the grave. Strengthen thou me - Give me strength to meet this constant wearing away - this slow work of sorrow. We need strength to bear great and sudden sorrow; we need it not less to bear that which constantly wears upon us; which makes our sleep uneasy; which preys upon our nerves, and slowly eats away our life. According unto thy word - See Psa 119:9, Psa 119:25.”

Psalms 119:29

"Take Thou from me the way of iniquity" [Psalm 119:29]. And since the law of works has entered in, that sin might abound; [Romans 5:20] he adds, "And pity me according to Your law." By what law, save by the law of faith? Hear the Apostle: "Where is boasting then? It is excluded. By what law? Of works. Nay: but by the law of faith." [Romans 3:27] This is the law of faith, whereby we believe and pray that it may be granted us through grace; that we may effect that which we cannot fulfil through ourselves; that we may not, ignorant of God's righteousness, and going about to establish our own, fail to submit ourselves unto the righteousness of God. [Romans 10:3]

Psalms 119:30

He who loves truth, and never utters a false word with his mouth, may say, "I have chosen the way of truth." Moreover, he who always sets the judgments of God before his eyes, and remembers them in every action, will say, "Thy judgments have I not forgotten." And how is our heart enlarged by trials and afflictions! For these pluck out the thorns of anxious thoughts within us, and enlarge the heart for the reception of the divine laws. For, says he, "in affliction Thou hast enlarged me."

Psalms 119:31

I have stuck unto thy testimonies, —or I have cleaved, for the word is the same as in Psa 119:25. Though cleaving to the dust of sorrow and of death, yet he kept fast hold of the divine word. This was his comfort, and his faith stuck to it, his love and his obedience held on to it, his heart and his mind abode in meditation upon it. His choice was so heartily and deliberately made that he stuck to it for life, and could not be removed from it by the reproaches of those who despised the way of the Lord. What could he have gained by quitting the sacred testimony? Say rather, what would he not have lost if he had ceased to cleave to the divine word? It is pleasant to look back upon past perseverance and to expect grace to continue equally steadfast in the future. He who has enabled us to stick to him will surely stick to us. "O LORD, put me not to shame." This would happen if God's promises were unfulfilled, and if the heart of God's servant were suffered to fail. This we have no reason to fear, since the Lord is faithful to his word. But it might also happen though the believer's acting in an inconsistent manner, as David had himself once done, when he fell into the way of lying, and pretended to be a madman. If we are not true to our profession we may be left to reap the fruit of our folly, and that will be the bitter thing called "shame." It is evident from this that a believer ought never to be ashamed, but act the part of a grave man who has done nothing to be ashamed of in believing his God, and does not mean to adopt a craven tone in the presence of the Lord's enemies. If we beseech the Lord not to put us to shame, surely we ought not ourselves to be ashamed without cause. The prayer of this verse is found in the parallel verse of the next section (Psa 119:39): "Turn away my reproach which I fear."

Psalms 119:32

“We then run the way of our duty, when we are ready to it, and pleasant in it, and lay aside every weight, Heb. xii. His dependence upon God for grace to do so: "I shall then abound in thy work, when thou shalt enlarge my heart. " God, by his Spirit, enlarges the hearts of his people when he gives them wisdom (for that is called largeness of heart, 1 Kings iv.”

Psalms 119:33

“Wherefore the Psalm reads: Happy are they whose way is blameless. And: Instruct me, O Lord, in the way of Your statutes, etc. In every verse there is a reference to commands, indicated as law, or witnessing, or declarations, or some other equivalent name. Also, …”

Psalms 119:33

“ה, HE.--The Fifth Part. HE. Teach me, O Lord, the way of thy statutes,.... Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them.”

Psalms 119:36

“Therefore, as I am about to speak of what is useful, I will take up those words of the prophet: "Incline my heart to your testimonies and not to covetousness," that the sound of the word useful may not rouse in us the desire for money. Some indeed put it thus: "Incline my heart to your testimonies and not to what is useful," that is, that kind of usefulness that is always on the watch for making gains in business and has been bent and diverted by the habits of people to the pursuit of money.”

Psalms 119:37

Therefore David, who had experienced those very glances that are dangerous for a man, aptly says that the one is blessed whose every hope is in the name of God. For such a person does not have regard to worthless things and follies if he always strives toward Christ and always looks on Christ with his inner eyes. For this reason David turned to God again and said, "Turn away my eyes, that they may not see vanity."

Psalms 119:37

“I THINK you will find the prayer for quickening repeated nine times in this Psalm. The form of it differs but it is always the same vehement cry, "Quicken me, O Lord." In addition to this you will hear David twice acknowledge that God had quickened him, saying on one occasion, "Your Word has quickened me," and in another place, "Your precepts have quickened me," so that 11 times in one Psalm David turns his contemplations to the subject of quickening. This shows us the very great importance which he attached to it.”

Psalms 119:40

“Behold, I have longed after thy precepts,.... After a greater degree of knowledge of them, and an opportunity of hearing them explained and enforced, and of yielding obedience to them; see Psa 119:7; quicken me in thy righteousness: in the way of righteousness, according to the word of righteousness, the Gospel, and with the righteousness of Christ revealed in it; and which is unto life, and quickens and comforts the heart, and from whence abundance of peace and joy flows.”

Psalms 119:41

“ו, VAU.--The Sixth Part. VAU. Let thy mercies come also unto me, O Lord,....”

Psalms 119:42

"And so shall I make answer," he says, "to them that reproach me with the word" [Psalm 119:42]. It is doubtful whether it be "reproach me with a word;" or, "I will answer with a word;" but either signifies Christ. They to whom Christ crucified is a stumbling-block or foolishness, [1 Corinthians 1:23] reproach us with Him; ignorant that "the Word was made flesh, and dwelt in us;" [John 1:14] the Word which "was in the beginning," and "was with God, and was God." [John 1:1] But although they may not reproach us with the Word which is unknown unto them, because His Divinity is not known unto those by whom His weakness on the Cross is despised; let us nevertheless make answer of the Word, and let us not be terrified or confounded by their reproaches. For "if they had known" the Word, "they would never have crucified the Lord of glory." [1 Corinthians 2:8] ...Therefore, when the Psalmist had said, "I will make answer unto them that reproach me with the word:" he at once adds, "For my trust is in Your words," which means exactly, in Your promises.

Psalms 119:43

“And take not the word of truth utterly out of my mouth,.... The Scriptures, which are by divine inspiration, come from the God of truth, contain nothing but truth in them, and are called "the Scriptures of truth", Dan 10:”

Psalms 119:45

“And I will walk at liberty - Margin, “at large.” Luther renders it, “freely.” The Septuagint, “in a broad place.” The Hebrew word means “wide, broad, large, spacious.” The reference is to that which is free and open; that in which there are no limits, checks, restraints; where a man does what he pleases. The meaning here is, that he would feel he was free. He would not be restrained by evil passions and corrupt desires. He would be delivered from those things which seemed to fetter his goings. This does not here refer so much to external troubles or hindrances, to being oppressed and straitened by external foes, as to internal enemies - to the servitude of sin - to the slavery of appetite and passion. Compare the notes at Rom 7:9-14. See also Job 36:16; Psa 118:5. The margin well expresses the sense of the passage. For I seek thy precepts - I seek or endeavor to obey them. I seek them as the guide of my life. I ask nothing else to direct me.”

Psalms 119:49

“ז, 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:”

Psalms 119:49

“THE 119th Psalm is a very wonderful composition. Its expressions are many as the waves, but its testimony is one as the sea. It deals all along with the same subject and it consists, as you observe, of a vast number of verses, some of which are very similar to others. And yet throughout the 176 stanzas, the same thought is not repeated—there is always a shade of difference even when the color of the thought appears to be the same.”

Psalms 119:49-51

“Resting on the promises consoles under affliction and the tauntings of the insolent. upon which--rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [HENGSTENBERG].”

Psalms 119:50-51

“We are instructed in all this, but the prophet has already experienced it. He says, "This hope has consoled me in my humility, for your word has given me life." The hope is the hope that God has implanted in him. It has consoled him "in his humility," that is, when he is spurned, mocked, vexed by injustices, dishonored by insults, for he knows that he is soldiering through his present trials. But the hope instilled by the Lord consoles him in these wars endured in his weakness, and he is lent life by the utterances of God.”

Psalms 119:52

"For I was mindful of Your judgments from the beginning of the world, O Lord, and received comfort" [Psalm 119:52]; or, as other copies have it, "and I was exhorted," that is, received exhortation. For either might be rendered for the Greek pareklhqhn. "From the beginning of the world," that is, from the birth of the human race, "I was mindful of Your judgments" upon the vessels of wrath, which are fitted unto perdition: "and I received comfort," since through these also have You shown the riches of Your glory on the vessels of Your mercy. [Romans 9:22-23]

Psalms 119:53

“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 - זלעפה zal‛âphâh - 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.”

Psalms 119:54

“THE 119th Psalm is said, by many, to consist of detached sentences and to be rather a casket of gold rings than a chain of united golden links, yet the position of this verse is somewhat remarkable, for the verse before it runs thus— "Horror has taken hold upon me because of the wicked that forsake Your Law." Most of you know for yourselves what that sentence means, for if you hear a man swear in the streets, your blood runs chill with horror.”

Psalms 119:57

The possession of God is owed to such as these, as Isaiah says: "This is the inheritance of those who believe in the Lord." Very aptly does he say, "This is the inheritance," for that alone is the inheritance; there is no other. The inheritance is not a treasure that people stumble on blindly, and passing things have not the quality of an inheritance. The only inheritance is that in which God is the portion, as the Lord's holy one says: "God is my inheritance," and again: "I have become an heir of your precepts."

Psalms 119:57

“ח, 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.”

Psalms 119:58

"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. Note 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.

Psalms 119:59

“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".”

Psalms 119:59

"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.

Psalms 119:59

So the prodigal son, when reduced to straits of misery (Lu 15:17, 18). 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."

Psalms 119:60

“Let each of these considerations find entrance into your mind and check the swollen growth of wrath. By such preparations and by acquiring such dispositions, we quiet the leaping and throbbing of the heart and restore it to tranquil steadiness. This, indeed, is the implication in the words of David: "I am ready and am not troubled." You must, therefore, repress the violent and frenzied movement of the soul by recalling the example of saintly people. How gently, for instance, the mighty David bore the fury of Shimei.”

Psalms 119:60

“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.”

Psalms 119:61

“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.”

Psalms 119:62

In petition one asks for mercy for one's sins, in thanksgiving you give thanks to your Father who is in heaven, while in praise you praise him for his works. At a time when you are in trouble, offer up petition, and when you are well supplied with good things, you should give thanks to the Giver, and when your mind rejoices, offer up praise. Make all these prayers of yours with discernment to God. See how David was always saying, "I have risen to give thanks to you for your judgments, O just One."

Psalms 119:62

“At midnight--HENGSTENBERG supposes a reference to the time when the Lord went forth to slay the Egyptian first-born (Ex 11:4; 12:29; compare Job 34:20). But it rather refers to the Psalmist's own praises and prayers in the night time.”

Psalms 119:64

“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. (o) חסדך "gratia tua", Cocceius, Gejerus.”

Psalms 119:65

“ט, TETH.--The Ninth Part. TETH. Thou hast dealt well with thy servant,....”

Psalms 119:66

“Scholastic discipline without personal discipline is insufficient for wisdom: for a man becomes wise not merely by listening: he must also conform. Hence the Psalm on wisdom reads: "Teach me goodness and discipline and knowledge." For there is no knowledge without precedent discipline, nor discipline …”

Psalms 119:67

“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.”

Psalms 119:68

If the soul, with its capacity for pleasure and delight, has tasted this true and highest good and has adhered to both with the means at its disposal, putting away sorrow and fear, then it is wonderfully inflamed. Having embraced the Word of God, it knows no bounds, it knows no satiety, and says, "You are sweet, O Lord, and in your joy teach me your laws."

Psalms 119:68

“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.”

Psalms 119:69

"The proud have forged a lie against me." They first derided him (Psa 119:51), then defrauded him (Psa 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.

Psalms 119:71

Sin abounded by the law because through the law came knowledge of sin, and it became harmful for me to know what through my weakness I could not avoid. It is good to know beforehand what one is to avoid, but, if I cannot avoid something, it is harmful to have known about it. Thus was the law changed to its opposite, yet it became useful to me by the very increase of sin, for I was humbled. And David therefore says, "It is good for me that I have been humbled."

Psalms 119:72

“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.”

Psalms 119:73

“But though we were to allow some prerogative to the Protoplast as having been deemed worthy of the hand of God, still it must be one of honor, not of nature. For he came from the earth, as other people, and the hand that then fashioned Adam is also both now and ever fashioning and giving entire consistency [same human nature] to those who come after him.”

Psalms 119:73

“י, JOD.--The Tenth Part. JOD. Thy hands have made me and fashioned me,.... Not the psalmist himself, nor his parents, but the Lord alone: for though parents are fathers of our flesh, they are but instruments in the hand of the Lord; though man is produced by natural generation, yet the formation and fashioning of men are as much owing to the power and wisdom of God, which are his hands, as the formation of Adam was. Job owns this in much the same words as the psalmist does, Job 10:8; see Psa 139:”

Psalms 119:76

“Let, I pray thee, thy merciful kindness be for my comfort,.... Shown in the provision and promise of a Saviour; in the forgiveness of sins through him; a discovery and application of which yields comfort under afflictions; according to thy word unto servant; a word of promise, in which he had assured him of his love, grace, mercy, and kindness; and that he would continue it to him, and comfort him with it: to make such a promise, and show such favour, was an instance of condescending grace to him, who was but his servant, and unworthy of his regard.”

Psalms 119:79

“Let those that fear thee turn unto me,.... Whose companion he was fond of being, Psa 119:63; There were some good men, it seems, that turned from him, took the part of his enemies, and sided with them against him, which was matter of grief to him. Some think this refers to the affair of Bathsheba; when some that feared the Lord, that had been familiar with him, did not choose to keep company with him, but abstained from his conversation, having so foully sinned, and brought forth dishonour to God and on his ways.”

Psalms 119:80

“Let my heart be sound ... - Hebrew, “Be perfect.” See the notes at Job 1:1. The Septuagint here is “immaculate,” ἄμωμος amōmos. So the Latin Vulgate. It is the expression of a desire that the heart might be pure; that there might be no improper attachment for other objects; that there might be no defect of love to God. That I be not ashamed - See the notes at Psa 119:6. A man has no occasion to be ashamed of a pure heart; and that which can alone keep us from being ultimately ashamed is sincerity, uprightness, and purity in the service of God.”

Psalms 119:81

"And Joseph called his name Jesus." "Jesus" in Hebrew means "saving" or "savior" in Latin. It is clear that the prophets most certainly call on his name. Hence these things are sung in great desire for a vision of him: "My soul will exult in …

Psalms 119:82

“Mine eyes fail for thy word,.... Either with looking for the Messiah, the essential Word, that was to be, and afterwards was made flesh, and dwelt among men; or for the fulfilment of the word of promise, on which he was made to hope; but that being deferred; and he believing in hope against hope, and looking out continually till it was accomplished, his eyes grew weary, and failed him, and he was just ready to give up all expectation of it; see Psa 77:8; saying, when wilt thou comfort me?”

Psalms 119:83

“And again, in another place, he telleth unto what severity of labours he had arrived in the patient endurance of his tribulations, saying, "I have become like a skin bottle in the ice, but I have not forgotten Thy commandments;" and by this he teacheth …”

Psalms 119:83

“For I am become like a bottle in the smoke,.... Like a bottle made of the skins of beasts, as was usual in those times and countries: hence we read of old and new bottles, and of their rending, Jdg 9:13, Mat 9:”

Psalms 119:83

“The figure of “a bottle in the smoke” is essentially oriental; we must therefore go to the East for its explanation. This we will supply to our hearers and readers in the words of the Author of the Pictorial Bible: “This doubtless refers to a leathern bottle, of kid or goat-skin. The peasantry of Asia keep many articles, both dry and liquid, in such bottles, which, for security, are suspended from the roof, or hung against the walls of their humble dwellings.”

Psalms 119:84

"How many are the days of Your servant? When will You be avenged of them that persecute me?" [Psalm 119:84]. In the Apocalypse, [Revelation 6:10-11] these are the words of the Martyrs, and long-suffering is enjoined them until the number of their brethren be fulfilled. The body of Christ then is asking concerning its days, what they are to be in this world, and that no man might suppose that the Church would cease to exist here before the end of the world came, and that some time would elapse in this world, while the Church was now no more on earth; therefore, when he had enquired concerning the days, he added also respecting the judgment, showing indeed that the Church would exist on earth until the judgment, when vengeance shall fall upon Her persecutors. But if any one wonder why he should ask that question, to which when asked by the disciples, their Master replied, "It is not for you to know the times and the seasons;" [Acts 1:7] why should we not believe that in this passage of the Psalm it was prophesied that they should ask this very question, and that the words of the Church, which were so long before uttered here, were fulfilled in their question?

Psalms 119:85

“The proud have digged pits - The Vulgate, Septuagint, Ethiopic, and Arabic, translate this verse thus: “They have recited to me unholy fables, which are not according to thy law.” They wish us to receive their system of idolatry, and the tales concerning their gods; but these are not according to thy law. The Anglo-Saxon is the same: They quothed me the unrightwise spells; but no so so law thine.”

Psalms 119:86

“All thy commandments are faithful - Margin, “faithfulness.” The idea in the Hebrew is that they are worthy to be relied on. They are founded in truth, and they should secure our confidence. They persecute me wrongfully ... - Hebrew, a “lie, “or “falsehood.” That is, There is a “lie” or “falsehood” at the foundation of their persecutions. Those persecutions are not based on any just views of what I am, or of the treatment which I ought to receive at the hand of my fellow-men. They charge on me tilings which are not true, and they act accordingly. See the notes at Psa 119:78.”

Psalms 119:89

“ל, LAMED.--The Twelfth Part. LAMED. For ever, O Lord, thy word is settled in heaven.”

Psalms 119:89-91

“In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Ps 89:2). is settled in--that is, stands as firmly as the heaven in which it dwells, and whence it emanated.”

Psalms 119:90-91

But that the providence and ordering power of the Word also, over all and toward all, is attested by all inspired Scripture, this passage suffices to confirm our argument, where people who speak of God say, "You have laid the foundation of the earth, and it abides. The day continues according to your ordinance."

Psalms 119:91

“If we are to believe this [that God knows the past, present and future] about the ages, much more must we believe it about the day of judgment, on the ground that the Son of God has knowledge of it, as being already made by him. For it is written, "According to your ordinance the day will continue." He did not merely say "the day continues" but even "will continue," so that the things that are to come might be governed by his ordinance. Does he not know what he ordered? "He who planted the ear, shall he not hear?”

Psalms 119:91

“They--the heaven (Ps 119:89) and the earth (Ps 119:90). HENGSTENBERG translates, "They stand for thy judgment," that is, ready, as obedient servants, to execute them.”

Psalms 119:96

“I have seen an end of all perfection - The word which is here rendered “perfection” - תכלה tiklâh - occurs only in this place; but a similar word from the same root - תכלית taklı̂yth - occurs in the following places: in Neh 3:21, and Job 26:10, rendered “end;” in Job 11:7; Job 28:3, rendered “perfection;” and in Psa 139:22, rendered “perfect.” It means properly “completion, perfection;” or, as others suppose, “hope, confidence.” It is rendered, in the Septuagint and Latin Vulgate, “consummation.” Luther renders it, “of all things.” It is proper here to apply it to character; to perfect virtue, or to claims to perfect virtue - either in one’s-self or in others. The word rendered “end” here refers not to the fact of its existence, or to its duration, but to a limit or boundary as to its extent. To all claims to perfection made by man, he had seen an end or limit. He had examined all which claimed to be perfect; he had found it defective; he had so surveyed and examined the matter, as to be able to say that there could be no claim to perfection which would prove good. All claim to perfection on the part of man must be abandoned forever. But thy commandment is exceeding broad - The word but is not in the original, and enfeebles the sense. The idea is, that the law of God, as he now saw it, was of such a nature - was so “broad” - as to demonstrate that there could be no just claim to perfection among people. All claims to perfection had arisen from the fact that the law was not properly understood, that its true nature was not seen. People thought that they were perfect, but it was because they had no just view of the extent and the spirituality of the law of God. […]”

Psalms 119:97

“מ, MEM.--The Thirteenth Part. MEM. O how love I thy law!....”

Psalms 119:99

“But what means the following verse, "I have more understanding than my teachers"? [Psalm 119:99]. Who is he who had more understanding than all his teachers? Who, I ask, is he, who dares to prefer himself in understanding above all the Prophets, who not only by speaking taught with so excellent authority those who lived with them, but also their posterity by writing?...What is here said, could not have been spoken in Solomon's person....I recognise plainly Him who had more understanding than His teachers, since when He was a boy of twelve years of age, Jesus remained behind in Jerusalem, and was found by His parents after three days' space, "sitting in the temple among the doctors, hearing them and asking them questions." [Luke 2:42-46] The Son Himself has said, "As My Father has taught Me, I speak these things." [John 8:28] It is very difficult to understand this of the Person of the Word; unless we can comprehend that it is the same thing for the Son to be taught as to be begotten of the Father...."He took upon Himself the form of a servant;" [Philippians 2:7] for when He had assumed this form, men of more advanced age might think Him fit to be taught as a boy; but He whom the Father taught, had more understanding than all His teachers. "For Your testimonies," He says, "are my study." For this reason He had more understanding than all His teachers, because He studied the testimonies of God, which, as concerning Himself, He knew better than they, when He spoke these words: "You sent unto John, and he bore witness unto the truth. But I receive not testimony from man," etc. [John 5:33-36]”

Psalms 119:100

“The second benefit of keeping the commandments of God is the understanding of the sacred Scriptures; the Psalm: "I have understood above the ancients, because I have sought your commandments." But how we may arrive at the understanding of the sacred Scriptures, Gregory shows: whence …”

Psalms 119:103

The soul presses forward for a glimpse of hidden mysteries, to the very abode of the Word, to the very dwelling place of that highest Good, and his light and brightness. In that bosom and secret dwelling place of the Father the soul hastens to hear his words, and having heard them, it finds them sweeter than all things. Let the prophet who has tasted this sweetness teach you, when he says, "How sweet are your words to my lips, above honeycomb to my mouth."

Psalms 119:103

THIS is a time of feasting and we may as well have our feast as other people have theirs. Let us see whether there is not something for our spiritual palate, something to satisfy our spiritual appetite, that we may eat, and be content, and rejoice before the Lord. Do you not think that two of the words in our text are very strange? If you had written them, would you not have said, "How sweet are Your Words unto my ears"? The Psalmist says, "How sweet are Your Words unto my palate!"

Psalms 119:104

“Through thy precepts I get understanding,.... Of the will of God; of his worship, the nature and manner of it; of his ordinances, their use and importance; and of his doctrines, and the excellency of them; therefore I hate every false way; of worship; all superstition and will worship, the commandments and inventions of men, and every false doctrine; all lies in hypocrisy, for no lie is of the truth; every thing that is contrary to the word of God, and is not according to truth and godliness. The Targum is, "I hate every lying man.''”

Psalms 119:105

“ן, NUN.--The Fourteenth Part. NUN. Thy word is a lamp unto my feet,.... The same Solomon says of the law and commandment, the preceptive part of the word, Pro 6:23; and the Septuagint and Arabic versions render it "law" here.”

Psalms 119:105

"Thy word is a lamp unto my feet." We are walkers through the city of this world, and we are often called to go out into its darkness; let us never venture there without the light giving word, lest we slip with our feet. Each man should use the word of God personally, practically, and habitually, that he may see his way and see what lies in it. When darkness settles down upon all around me, the word of the Lord, like a flaming torch, reveals my way.

Psalms 119:109

“My soul is continually in my hand - נפשי naphshi, my life; that is, it is in constant danger, every hour I am on the confines of death. The expression signifies to be in continual danger. So Xenarchus in Athenaeus, lib. xiii., c. 4: Εν τῃ χειρι την ψυχην εχοντα, “having the life in the hand;” which signifies continual danger and jeopardy. There is some thing like this in the speech of Achilles to Ulysses, Hom. Il. ix., ver. 322: - Αιει εμην ψυχην παραβαλλομενος πολεμιζειν· “Always presenting my life to the dangers of the fight.” My soul is in thy hand, is the reading of the Syriac, Septuagint, Ethiopic, and Arabic; but this is a conjectural and useless emendation.”

Psalms 119:109

“My soul is continually in my hand - The Septuagint renders this, “My soul is always in thy hands,” but the Hebrew will not admit of this construction. The idea in the original is that his soul - his life - was always in jeopardy. The expression seems to be proverbial. Anything taken in the hand is liable to be rudely snatched away. Thus a casket of jewels, or a purse of gold in the hand, may at any moment be seized by robbers. See the notes at Job 13:14. Compare 1Sa 19:5; Jdg 12:3. The meaning here is, that his life was constantly in danger. Yet do I not forget thy law - Notwithstanding the danger to which I am exposed, and the care necessary to defend my life, I do not allow my mind to be turned from meditating on thy law, nor do I suffer any danger to deter me from obeying it. Compare the notes at Psa 119:61.”

Psalms 119:111

“Thy testimonies - Thy law; thy revealed will; the revelation which thou hast given considered as thy solemn “testimony” as to what is true and right. Have I taken as an heritage for ever - As my inheritance; as my property; as that which I consider to be of real and permanent value. The Hebrew word used here - נחל nachal - means to receive as a possession; to acquire; to possess as wealth; and then, to inherit. It is usually applied to the possession of the promised land as an inheritance. Here it means that the law of God was to him as such a possession. He regarded it as one does a rich inheritance. He chose it as his portion above all things else. For they are the rejoicing of my heart - My happiness is in them. I find constant comfort in them. See Psa 119:77, Psa 119:92. Compare the notes at Psa 1:2.”

Psalms 119:112

“I have inclined mine heart - The Hebrew word means properly “to stretch out”; “to extend” - as the hand. Exo 8:6, Exo 8:17. Then it means to incline, to bow, to depress. Here the idea is, that he had “given” that “direction” to the inclinations of his heart; he had resolved or purposed. He refers to an act of choice on his part, meaning that he had preferred this course, or that he had made this a solemn intention. Though every right inclination of the human heart is to be traced to the divine agency, yet it is also true that man is active in religion - or that his own mind resolves, chooses, and prefers - and that true religion is the actual choice or preference of all who serve God aright. See the notes at Psa 119:59. To perform thy statutes alway - Margin, as in Hebrew, “to do.” He meant to do the will of God. He intended to do this constantly; even forever. No man can be a truly pious man who has any disposition, or any purpose, “ever” to turn away from the service of God. Even unto the end - See Psa 119:33. To the end of life; to the end of all things.”

Psalms 119:113

“ס, SAMECH.--The Fifteenth Part. SAMECH. I hate vain thoughts,.... Or thoughts: evil thoughts are undoubtedly meant, no other can be the object of hatred to a good man; they are such as are contrary to the law of God, and forbidden by it, mentioned in the next clause as the object of love, in opposition to these; and which are abominable to God, and defiling to men; should be forsaken, need pardon; and, if not pardoned, will be brought into judgment, and there exposed, and men punished for them.”

Psalms 119:115

“It is read that blessed Gregory, who was Pope and Doctor of the Church, had the custom that whenever he went to the study of the divine law, he always spoke these words: Depart from me, ye evildoers, and I will search the commandments of …”

Psalms 119:115

“Depart from me, ye evildoers,.... The same with the evil thinkers, Psa 119:113; According to Aben Ezra, they that think evil commonly do it; as they devise it, they commit it.”

Psalms 119:117

“Hold thou me up - Keep me from falling in the trials and temptations of life. The Hebrew word means to prop, uphold, support. The Septuagint is, “Aid me.” And I shall be safe - And I shall be saved; or, that I may be saved. It is an acknowledgment of entire dependence on God for salvation - temporal and eternal. And I will have respect ... - I will look to thy statutes; I will have them always in my eye. Compare the notes at Psa 119:6.”

Psalms 119:118

“Thou hast trodden down all them that err from thy statutes - Compare the notes at Psa 119:21. Rather, “Thou hast made light of,” or “thou despisest.” The Hebrew word means properly to suspend in a balance; to weigh. Then it means to lift up lightly or easily; and then, to make light of; to contemn; to regard anything as “light.” The Septuagint and Latin Vulgate render it, “Thou dost despise.” That is, God regards them as of no account; as a light substance of no value; as chaff which the wind carries away. Compare Job 21:18; Psa 1:4; Psa 35:5; Isa 17:13. For their deceit is falsehood - This seems to be a truism - for deceit must imply falsehood. In the original this is an emphatic way of declaring the whole thing to be false, as the Hebrew language often expresses emphasis by mere repetition - thus “pits, pits,” meaning many pits. The psalmist first characterizes their conduct as deceitful - as that which cannot be relied on - as that which must fail in the end; he then speaks of this system on which they acted as altogether a “lie” - as that which is utterly “false;” thus giving, as it were, a double emphasis to the statement, and showing how utterly delusive and vain it must be.”

Psalms 119:120

“O the divine mystery of that cross, on which weakness hangs, might is free, vices are nailed and triumphal trophies raised. So that a certain saint said, "Pierce my flesh with nails for fear of you"; he says not with nails of iron but of fear and faith. For the bonds of virtue are stronger than those of punishment. Lastly, Peter was bound by his faith, when he had followed the Lord as far as the hall of the high priest; no one had bound and punishment had not loosened Peter, who had been bound by faith.”

Psalms 119:120

“The "judgments" are those on the wicked (Ps 119:119). Joyful hope goes hand in hand with fear (Hab 3:16-18).”

Psalms 119:121

“ע, AIN.--The Sixteenth Part. AIN. I have done judgment and justice,....”

Psalms 119:121

"I have done judgment and justice." This was a great thing for an Eastern ruler to say at any time, for these despots mostly cared more for gain than justice. Some of them altogether neglected their duty, and would not even do judgment at all, preferring their pleasures to their duties; and many more of them sold their judgments to the highest bidders by taking bribes, or regarding the persons of men. Some rulers gave neither judgment nor justice, others gave judgment without justice, but David gave judgment and justice, and saw that his sentences were carried out.

Psalms 119:122

“Be surety for thy servant for good,.... The psalmist was, in a like case with Hezekiah, oppressed; and therefore desires the Lord would undertake for him, appear on his side, and defend him, Psa 38:14; and if God himself is the surety of his people, and engages in their behalf, they need fear no enemy. What David prays to God to be for him, that Christ is for all his people, Heb 7:”

Psalms 119:122

“Be surety for thy servant - ערב arob, give a pledge or token that thou wilt help me in times of necessity. Or, Be bail for thy servant. What a word is this! Pledge thyself for me, that thou wilt produce me safely at the judgment of the great day. Then sustain and keep me blameless till the coming of Christ. Neither of these two verses has any of the ten words in reference to God’s law or attributes. The judgment and the justice refer to the psalmist’s own conduct in Psa 119:1”

Psalms 119:125

“The blessed David asks the Lord for that very understanding by which he can recognize God's commands, which he well knew were written in the book of the law, when he says "I am your servant: O give me understanding that I may learn your commandments." Certainly he was in possession of understanding, which had been granted to him by nature, and also had at his fingers' ends a knowledge of God's commands which were preserved in writing in the law.”

Psalms 119:126

“It is time for thee, Lord, to work,.... To send the Messiah, to work righteousness; to fulfil the law, and vindicate the honour of it, broken by men. It was always a notion of the Jews that the time of the Messiah's coming would be when it was a time of great wickedness in the earth; and which seems to agree with the word of God, and was true in fact; see Mal 2:”

Psalms 119:127

“Therefore I love thy commandments,.... Because he was the Lord's servant, as Aben Ezra; or rather because the wicked made void the law. His love was the more inflamed and increased towards it by the contempt it was had in by others; he preferred it above gold, yea, above fine gold; or gold of Phez, a place where the best gold was, as was thought: the Septuagint and Vulgate Latin versions render it "the topaz"; and the Syriac and Arabic versions, "precious stones" or "gems"; see Psa 119:72.”

Psalms 119:128

“All thy precepts concerning all things to be right - There are too many supplied words here to leave the text unsuspected. All the ancient versions, except the Chaldee, seem to have omitted the second כל col, All and read the text thus: “Therefore I have walked straight in all thy precepts.” I go straight on in all thy precepts, hating every false way. I neither turn to the right hand nor to the left; the false ways are crooked; thy way is straight. I am going to heaven, and that way lies straight before me. To walk in the way of falsity I cannot, because I hate it; and I hate such ways because God hates them.”

Psalms 119:129

“פ, PE.--The Seventeenth Part. PE. Thy testimonies are wonderful,.... The Scriptures, which testify of God, his mind and will, are wonderful both with respect to the author of them, the things contained in them, and the use and advantage of them.”

Psalms 119:129

"Thy commands are wonderful." Full of wonderful revelations, commands and promises. Wonderful in their nature, as being free from all error, and bearing within themselves overwhelming self evidence of their truth; wonderful in their effects as instructing, elevating, strengthening, and comforting the soul. Jesus the eternal Word is called Wonderful, and all the uttered words of God are wonderful in their degree. Those who know them best wonder at them most.

Psalms 119:130

“The entrance of thy words giveth light,.... The beginning of them; the first three chapters in Genesis, what light do they give into the origin of all things; the creation of man, his state of innocence; his fall through the temptations of Satan, and his recovery and salvation by Christ, the seed of the woman, the first principles of the oracles of God, the rudiments of religion, the elements of the world, the rites of the ceremonial law, gave great light into Gospel mysteries.”

Psalms 119:130

“God's words, as an open door, let in light, or knowledge. Rather, as HENGSTENBERG explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. Eph 1:18, confirm this view, "opening (that is, explaining) and alleging," &c. unto the simple--those needing or desiring it (compare Ps 19:7).”

Psalms 119:132

“Look thou upon me,.... Not as in himself; a sinful creature will not bear looking upon by the Lord, especially with the strict eye of justice; but as in Christ, and clothed with his righteousness; and so not merely in a providential way, though that is a favour, but in a way of special grace and mercy.”

Psalms 119:132

“Look . . . upon me--opposed to hiding or averting the face (compare Ps 25:15; 102:17). as thou usest to do--or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.”

Psalms 119:133

“This is not the prayer of an unconverted man, or the cry of an awakened sinner foolishly expecting to find salvation in good works. It is the prayer of one who is saved and who knows it. The verse preceding the text shows this, for he asks to be mercifully dealt with as the Lord is accustomed to do unto those that love His name. He therefore is confident that he is one of those—that he is a partaker of Divine favor—and has the evidence of this in his love to the name of the Lord.”

Psalms 119:133

“His hope of deliverance from external oppression of man (Ps 119:34) is founded on his deliverance from the internal "dominion of iniquity," in answer to his prayer (Ps 119:33).”

Psalms 119:136

“Rivers of waters run down mine eyes,.... That is, "out of" them; as the Syriac version: or, "mine eyes let down rivers of waters" (t); see Lam 3:48; that is, an abundance of tears, which flowed like a river; an hyperbolical expression, setting forth the excessiveness of grief.”

Psalms 119:137

“צ, TZADDI.--The Eighteenth Part. TZADDI. Righteous art thou, O Lord,....”

Psalms 119:137

“This passage deals with the perfect righteousness of Jehovah and his word, and expresses the struggles of a holy soul in reference to that righteousness. The initial letter with which every verse commences in the Hebrew is "P," and the keyword to us is PURITY. "Righteous art thou, O LORD" The Psalmist has not often used the name of Jehovah in this vast composition.”

Psalms 119:140

“Do you want me to show you how the fire goes out from the words of the Holy Spirit and ignites the hearts of believers? Hear David speaking in the psalm: "The declaration of the Lord has set him on fire." And again in the Gospel it was written, after the Lord spoke to Cleopas, "Was not our heart burning within us when he opened the Scriptures to us?" Whence will you burn?”

Psalms 119:141

“I am small and despised - The word here rendered “small” may mean “small” in respect to number - that is, “few,” Mic 5:2; Isa 60:22; or in respect to age - “young,” Gen 19:31; or in respect to dignity - “low;” least in rank or esteem. The language here may be applied to the church as comparatively few; to one who is young; or to one in humble life. Either of these may be a reason why one is regarded as of little consequence, or may be subject to reproach and ridicule. It is not possible to determine in which of these senses the word is used here, or in which sense it was applicable to the psalmist. The word “despised” means treated as unworthy of notice; passed by; looked upon with contempt. This might be on account of age, or poverty, or ignorance, or humble rank: or it might be simply on account of his religion, for the friends of God have been, and often are, despised simply because they are religious. The Saviour was despised by people; the apostles were; the most excellent of the earth in all ages have been. Compare Heb 11:36-38; 1Co 4:13. Yet do not I forget thy precepts - I am not ashamed of them. I am not deterred from keeping them, and from avowing my purpose to obey them, because I am despised for it. This is often one of the severest tests of religion, and to be faithful in such circumstances is one of the clearest proofs of true attachment to God. There are few things which we are less able to bear than contempt, and one of the best evidences of attachment to principle is when we adhere to what we regard as right and true, though we are despised for it by the frivolous, the worldly, the rich - by those who claim to be “wise.” He who can bear contempt on account of his opinions, can usually bear anything.”

Psalms 119:142

“Thy righteousness is an everlasting righteousness,.... Or, "is for ever" (z). The rectitude of his nature, his faithfulness in his promises, and his kindness and beneficence to his people; and particularly the righteousness of God revealed in the Gospel; the righteousness of his Son, which he approves and accepts of, and imputes to him that believes.”

Psalms 119:143

For this is the divine promise: "The Lord shall fight for you." Henceforth, although afflictions and trials from without overtake them, yet, being fashioned after the apostolic words and "being steadfast in tribulations and persevering in prayers" and in meditation on the law, they stand against those things that befall them, are well-pleasing to God and give utterance to the words that are written, "Afflictions and distresses are come on me, but your commandments are my meditation."

Psalms 119:145

“ק, KOPH.--The Nineteenth Part. KOPH. I cried with my whole heart,.... Prayer is often expressed by crying; which sometimes signifies mental, and sometimes vocal prayer; and generally supposes the person praying to be in distress, either outward or inward.”

Psalms 119:147

"I have prevented in midnight," he says, "and have cried: In Your words have I trusted" [Psalm 119:147]. If we refer this to each of the faithful, and to the literal character of the act; it oft happens that the love of God is awake in that hour of the night, and, the love of prayer strongly urging us, the time of prayer, which is wont to be after the crowing of the cock, is not awaited, but prevented. But if we understand night of the whole of this world's duration; we indeed cry unto God at midnight, and prevent the fullness of time in which He will restore us what He has promised, as is elsewhere read, "Let us prevent His presence with confession." Although if we choose to understand the unripe season of this night, before the fullness of time had come, [Galatians 4:4] that is, the ripe season when Christ should be manifested in the flesh; neither was the Church then silent, but preventing this fullness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed.

Psalms 119:148

“Mine eyes prevent the night watches - Luther renders this, “I wake up early.” The Hebrew word means a “watch” - a part of the night, so called from military watches, or a dividing of the night to “keep guard.” See the notes at Psa 90:4. The idea of the psalmist here is, that he anticipated these regular divisions of the night in order that he might engage in devotion. Instead of waiting for their return, he arose for prayer before they recurred - so much did his heart delight in the service of God. The language would seem to be that of one who was accustomed to pray in these successive “watches” of the night - the early, the middle, and the dawn. This may illustrate what occurs in the life of all who love God. They will have regular seasons of devotion, but they will often anticipate those seasons. They will be in a state of mind which prompts them to pray; when nothing will meet their state of mind but prayer; and when they cannot wait for the regular and ordinary season of devotion - like a hungry man who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, “mine eyes prevent,” is that he awoke before the usual time for devotion. That I might meditate in thy word - See the notes at Psa 1:2.”

Psalms 119:153

“ר, RESH.--The Twentieth Part. RESH. Consider mine affliction, and deliver me,.... Or, "look upon mine affliction" (e); as in Psa 25:”

Psalms 119:160

“Thy word is true from the beginning,.... Every word of promise God made from the beginning of the world, and in any period of time; as to Adam, to Abraham, to the Israelites, or to any other person or persons; was true in itself, and faithfully performed, not one ever failed; particularly the promise concerning the Messiah, made to Adam in Eden; and which has been spoken of by all the prophets which have been since the world began, Gen 3:”

Psalms 119:160

“God has been ever faithful, and the principles of His government will ever continue worthy of confidence. from the beginning--that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." HENGSTENBERG translates more literally, "The sum of thy words is truth." The sense is substantially the same.”

Psalms 119:161

“ש, SCHIN.--The Twenty-first Part. SCHIN. Princes have persecuted me without a cause,....”

Psalms 119:161-165

Instead of fearing his persecutors, he fears God's Word alone (Lu 12:4, 5). The Jews inscribe in the first page of the great Bible (Ge 28:17), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"

Psalms 119:162

“I rejoice at thy word, as one that findeth great spoil. At having it, which is a distinguishing blessing; all are not favoured with it; and is an inestimable treasure, a field in which a treasure lies; which those that find rejoice at, and especially at the understanding of it, as Kimchi notes: for such only delight in it who spiritually understand it, or have an application of it to them; find it, and eat it, and then it is the joy and rejoicing of their hearts.”

Psalms 119:163-169

“Obtain the same thing for yourself and strive to advance toward it; for it is able to raise you from earth to heaven. You will not advance in it without preparation or [solely] by chance. First cleanse your soul of every passion and wipe it as clean of every evil as a newly cleansed mirror. Remove far from you every recollection of wrong and anger, which most of all prevents our daily prayers from reaching God. Also remove from your heart the offenses of everyone who has ever sinned against you.”

Psalms 119:164

“Frequent prayer also commends us to God. For if the prophet says, "Seven times a day have I praised you," though he was busy with the affairs of a kingdom, what ought we to do, who read, "Watch and pray that you enter not into temptation"? Certainly our customary prayers ought to be said with giving of thanks, when we rise from sleep, when we go forth, when we prepare to receive food, after receiving it and at the hour of incense, when at last we are going to rest.”

Psalms 119:165

“Great peace have they which love thy law,.... The Targum adds, "in this world.'' Great prosperity, especially prosperity of soul, inward peace, peace of conscience, peace in Christ, and from him, flowing from his blood, righteousness, and sacrifice, and a view of interest therein; which is usually enjoyed in a way of believing, and frequently had in the ways, worship, and ordinances of God.”

Psalms 119:168

IF anyone says that these two texts contradict one another, I say that they do not. They form a paradox and they are both true, and true of the same man, at the same time. I will read them to you again. "I have kept Your precepts and Your testimonies: for all my ways are before You." "I have gone astray like a lost sheep; seek Your servant; for I do not forget Your commandments."

Psalms 119:169

“ת, TAU.--The Twenty-second and last Part. TAU. Let my cry come near before thee, O Lord,....”

Psalms 119:171

“My lips shall utter praise,.... Like water flowing from a fountain, as the word (m) signifies.”

Psalms 119:172

“My tongue shall speak of thy word--literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknowledgment, corresponding to the perfections of Him whom we praise.”

Psalms 119:174

“I have lounged for thy salvation, O LORD. He speaks like old Jacob on his deathbed; indeed, all saints, both in prayer and in death, appear as one, in word, and deed, and mind. He knew God's salvation, and yet he longed for it; that is to say, he had experienced a share of it, and he was therefore led to expect something yet higher and more complete.”

Psalms 119:175

“But in this faith, though the heathen rage furiously, and the people imagine a vain thing: though the flesh be slain while it preaches You: "My soul shall live, and shall praise You: and Your judgments shall help me" [Psalm 119:175]. These are those judgments, which it was time should begin at the house of the Lord. [1 Peter 4:17] But "they will help me," he says. And who cannot see how much the blood of the Church has aided the Church? How great a harvest has risen in the whole world from that sowing?”

Psalms 119:176

“I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do (o).”

Psalms 119:176

“This is the finale, the conclusion of the whole matter: I have gone astray like a lost sheep often, wilfully, wantonly, and even hopelessly, but for thine interposing grace. In times gone by, before I was afflicted, and before thou hadst fully taught me thy statutes, I went astray. "I went astray" from the practical precepts, from the instructive doctrines, and from the heavenly experiences which thou hadst set before me. I lost my road, and I lost myself. Even now I am apt to wander, and, in fact, have roamed already; therefore, Lord, restore me. Seek thy servant.”

Psalms 119:176

“Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration.”