Psalms 108
Ps 108:1-13. This Psalm is composed of Ps 108:1-5 of Ps 57:7-11; and Ps 108:6-12 of Ps 60:5-12. The varieties are verbal and trivial, except that in Ps 108:9, "over Philistia will I triumph," differs from Ps 60:8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.
Psalms 109
Ps 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Ps 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.
1. God of my praise—its object, thus recognizing God as a certain helper. Be not silent (compare Ps 17:13; 28:1).
2. For the mouth... opened—or, "They have opened a wicked mouth"
against me—literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).
3. (Compare Ps 35:7; 69:4).
I give myself unto prayer—or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
6. over him—one of his enemies prominent in malignity (Ps 55:12).
let Satan stand—as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).
7. The condemnation is aggravated when prayer for relief is treated as a sin.
8. The opposite blessing is long life (Ps 91:16; Pr 3:2). The last clause is quoted as to Judas by Peter (Ac 1:20).
office—literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].
9, 10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
13. posterity—literally, "end," as in Ps 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
14, 15. Let the iniquity of his fathers be remembered, &c.—Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (Ps 34:16).
16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy... broken in heart—that is, pious sufferer (Ps 34:18; 35:10; 40:17).
17-19. Let his loved sin, cursing, come upon him in punishment (Ps 35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare Nu 5:22-27), and become a garment and a girdle for a perpetual dress.
20. Let this... reward—or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord—as His judicial act.
21, 22. do... for me—that is, kindness.
wounded—literally, "pierced" (Ps 69:16, 29).
23. like the shadow—(Compare Ps 102:11).
tossed up and down—or, "driven" (Ex 10:19).
24, 25. Taunts and reproaches aggravate his afflicted and feeble state (Ps 22:6, 7).
26, 27. Let my deliverance glorify Thee (compare Ps 59:13).
28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (Ps 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Ps 16:8; 34:6) the poor from all unrighteous judges who may condemn him.
Psalms 110
Ps 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Php 2:9-11; Heb 10:12, 13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.
1. The Lord said—literally, "A saying of the Lord," (compare Ps 36:1), a formula, used in prophetic or other solemn or express declarations.
my Lord—That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves.
Sit... at my right hand—not only a mark of honor (1Ki 2:19), but also implied participation of power (Ps 45:9; Mr 16:19; Eph 1:20).
Sit—as a king (Ps 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56).
until I make, &c.—The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.
thine enemies thy footstool—an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jud 1:7) to signify a complete subjection.
2. the rod of thy strength—the rod of correction (Isa 9:4; 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).
out of Zion—or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Ps 2:6).
rule thou, &c.—over enemies now conquered.
in the midst—once set upon, as by ferocious beasts (Ps 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).
3. Thy people... willing—literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Ps 54:6), also a similar form (Jud 5:2-9).
in the day of thy power—Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner.
in the beauties of holiness—either as in Ps 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause— from the womb... youth—may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)—the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).
4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order—(Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
5. at thy right hand—as Ps 109:31, upholding and aiding, which is not inconsistent with Ps 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through—smite or crush.
kings—not common men, but their rulers, and so all under them (Ps 2:2, 10).
6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue the head—or (as used collectively for "many") "the heads," over many lands.
wound—literally, "smite," or "crush" (compare Ps 110:5).
7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.
Psalms 111
Ps 111:1-10. The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given.
1. Praise ye the Lord—or, Hallelujah (Ps 104:35). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the whole heart—(Ps 86:12), and is rendered publicly.
upright—a title of the true Israel (Ps 32:11).
2. His works, that is, of providence and grace are sought—or, carefully studied, by all desiring to know them.
3, 4. honourable and glorious—literally, "honor and majesty," which illustrate His glorious perfections.
righteousness—(Ps 7:17; 31:1), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.
6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.
9. The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections (Ps 20:1, 7; 22:3) worthy of reverence.
10. And hence love and fear of such a God is the chief element of true wisdom (compare Pr 1:7; 9:10).
Psalms 112
Ps 112:1-10. This Psalm may be regarded as an exposition of Ps 111:10, presenting the happiness of those who fear and obey God, and contrasting the fate of the ungodly.
1. True fear produces obedience and this happiness.
2, 3. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be inconsistent with those spiritual blessings which are better.
4. light—figurative for relief (Ps 27:1; 97:11).
5-9. Generosity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance.
6. not be moved—(compare Ps 13:4; 15:5).
8. heart is established—or, firm in right principles.
see his desire—(Ps 50:23; 54:7).
10. Disappointed in their malevolent wishes by the prosperity of the pious, the wicked are punished by the working of their evil passions, and come to naught.
Psalms 113
Ps 113:1-9. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn.
1-3. Earnestness and zeal are denoted by the emphatic repetitions.
servants of the Lord—or, all the people of God.
name of the Lord—perfections (Ps 5:11; 111:9).
3. From the rising, &c.—all the world.
4-6. God's exaltation enhances His condescension;
7, 8. which condescension is illustrated as often in raising the worthy poor and needy to honor (compare 1Sa 2:8; Ps 44:25).
9. On this special case, compare 1Sa 2:21. Barrenness was regarded as a disgrace, and is a type of a deserted Church (Isa 54:1).
the barren woman... house—literally, "the barren of the house," so that the supplied words may be omitted.
Psalms 114
Ps 114:1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.
1-4. of strange language—(compare Ps 81:5).
4. skipped... rams—(Ps 29:6), describes the waving of mountain forests, poetically representing the motion of the mountains. The poetical description of the effect of God's presence on the sea and Jordan alludes to the history (Ex 14:21; Jos 3:14-17). Judah is put as a parallel to Israel, because of the destined, as well as real, prominence of that tribe.
5-8. The questions place the implied answers in a more striking form.
7. at the presence of—literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
Psalms 115
Ps 115:1-18. The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions.
1-3. The vindication of God's mercy and faithfulness (Ps 25:10; 36:6) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (Ps 2:4; 11:4) is avowed.
2. Where is now, &c.—"now" is "not a particle of time, but of entreaty," as in our forms of speech, "Come now," "See now," &c.
4-7. (Compare Isa 40:18-20; 44:9-20).
7. speak... throat—literally, "mutter," not even utter articulate sounds.
8. every one that trusteth—they who trust, whether makers or not.
9-13. The repetitions imply earnestness.
14. Opposed to the decrease pending and during the captivity.
15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.
18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise.
Psalms 116
Ps 116:1-19. The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments.
1, 2. A truly grateful love will be evinced by acts of worship, which calling on God expresses (Ps 116:13; Ps 55:16; 86:7; compare Ps 17:6; 31:2).
3, 4. For similar figures for distress see Ps 18:4, 5.
gat hold upon me—Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.
5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," Ps 11:1; 16:10) of rest and peace. All calamities [Ps 116:8] are represented by death, tears, and falling of the feet (Ps 56:13).
land of the living—(Ps 27:13).
10, 11. Confidence in God opposed to distrust of men, as not reliable (Ps 68:8, 9). He speaks from an experience of the result of his faith.
11. in my haste—literally, "terror," or "agitation," produced by his affliction (compare Ps 31:22).
13. the cup of salvation—the drink offering which was part of the thank offering (Nu 15:3-5).
14. now—(compare Ps 115:2). "Oh, that (I may do it)" in the presence, &c.
15, 16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people.
17-19. An ampler declaration of his purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
Psalms 117
Ps 117:1, 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Ro 15:11; compare Ps 47:2; 66:8).
2. is great toward us—literally, "prevailed over" or "protected us."
Psalms 118
Ps 118:1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.
1-4. The trine repetitions are emphatic (compare Ps 118:10-12, 15, 16; 115:12, 13).
Let... say—Oh! that Israel may say.
now—as in Ps 115:2; so in Ps 118:3, 4. After "now say" supply "give thanks."
that his mercy—or, "for His mercy."
5. distress—literally, "straits," to which "large place" corresponds, as in Ps 4:1; 31:8.
6, 7. Men are helpless to hurt him, if God be with him (Ps 56:9), and, if enemies, they will be vanquished (Ps 54:7).
8, 9. Even the most powerful men are less to be trusted than God.
10-12. Though as numerous and irritating as bees [Ps 118:12], by God's help his enemies would be destroyed.
12. as the fire of thorns—suddenly.
in the name, &c.—by the power (Ps 20:5; 124:8).
13-16. The enemy is triumphantly addressed as if present.
15. rejoicing and salvation—the latter as cause of the former.
16. right hand... is exalted—His power greatly exerted.
17, 18. He would live, because confident his life would be for God's glory.
19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
22, 23. These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Ac 4:11; Eph 2:20; 1Pe 2:4, 7). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Ps 118:1) David or Zerubbabel (compare Hag 2:2; Zec 4:7-10) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.
24. This is the day—or period distinguished by God's favor of all others.
25. Save now—Hebrew, "Hosanna" (compare Ps 115:2, &c., as to now) a form of prayer (Ps 20:9), since, in our use, of praise.
26. he that cometh... 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 (Mal 3:1; Mt 21:9).
27-29. showed us light—or favor (Ps 27:1; 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Ps 50:14, 23), expressed in the terms with which the Psalm opened.
Psalms 119
Ps 119:1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations 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 (Ps 119:122, 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 part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church 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 retaining the language."
ALEPH
1. undefiled—literally, "complete," perfect, or sincere (compare Ps 37:37).
in—or, "of"
the way—course of life.
walk—act in the law—according to it (compare Lu 1:6).
law—from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.
2. testimonies—The word of God is so called, because in it He testifies for truth and against sin.
seek him—that is, a knowledge of Him, with desire for conformity to His will.
3. his ways—the course He reveals as right.
4-6. 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 them are apprehended by us or not.
commandments—or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.
have respect unto—or regard carefully 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 that it includes decisions of approval as well as condemnation.
8. Recognizes the need of divine grace.
BETH
9. The whole verse may be read as a question; for, by taking heed—is better, "for" taking heed, that is, so as to do it. The answer is implied, and inferable from Ps 119:5, 10, 18, &c., that is, by God's grace.
10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.
GIMEL
17-20. Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand 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.
DALETH
25-27. Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
28-32. 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.
HE.
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—that is, 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.
37. Turn away mine eyes—literally, "Make my eyes to pass, not noticing evil."
vanity—literally, "falsehood;" all other objects of trust than God; idols, human power, &c. (Ps 31:6; 40:4; 60:11; 62:9).
quicken... in thy way—make me with living energy to pursue the way marked out by Thee. Revive me from the death of spiritual helplessness (Ps 119:17, 25, 40, 50; 116:3).
38. who is devoted to thy fear—or better, "which (that is, 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 (compare Ge 18:19; 1Ki 2:4; 8:25) [Hengstenberg].
39, 40. Our hope of freedom from the reproach of inconsistency 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 hand when Thy justice will turn the "reproach" from Thy Church upon the world (Isa 25:8; 66:5; Zep 2:8-10).
VAU.
41-44. The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
42. The possession of God's gift of "salvation" (Ps 119:41) 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" [1Ti 3:13], accompanied with increasing delight in the holy law itself, which becomes an element of happiness.
48. My hands... lift up unto... commandments—that is, I will prayerfully (Ps 28:2) direct my heart to keep Thy commandments.
ZAIN
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].
50. for—rather, "This is my comfort... that," &c. [Maurer].
hath quickened—What the Word has already done is to faith a pledge of what it shall yet do.
52-56. The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's judgments of old—that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.
53. Horror—rather, "vehement wrath" [Hengstenberg].
54. songs—As the exile sings songs of his home (Ps 137:3), so the child of God, "a stranger on earth," sings the songs of heaven, his true home (Ps 39:12). In ancient times, laws were put in verse, to imprint them the more on the memory of the people. So God's laws are the believer's songs.
house of my pilgrimage—present life (Ge 17:8; 47:9; Heb 11:13).
56. Rather, "This is peculiarly mine (literally, to me), that I keep Thy precepts" [Hengstenberg and Maurer].
CHETH
57-60. Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Nu 18:20; Ps 16:5; La 3:24).
58. favour—Hebrew, "face" (Ps 45:12).
59. So the prodigal son, when reduced to straits of misery (Lu 15:17, 18).
61, 62. This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law.
have robbed me—better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, "snares."
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. Compare Paul and Silas (Ac 16:25; compare Ps 63:6).
63. The communion of the saints. Delight in their company is an evidence of belonging to them (Ps 16:3; Am 3:3; Mal 3:16).
64. While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.
TETH
65-67. The reliance on promises (Ps 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
66. Teach me good judgment and knowledge—namely, in Thy word (so as to fathom its deep spirituality); for the corresponding expression (Ps 119:12, 64, 68), is, "Teach me Thy statutes."
67. Referred by Hengstenberg to the chastening effect produced on the Jews' minds by the captivity (Jer 31:18, 19). The truth is a general one (Job 5:6; Joh 15:2; Heb 12:11).
68. Compare as to the Lord Jesus (Ac 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" to such slanders against the Jews during the captivity, as that in Ezr 4:1-6, of sedition.
70. fat as grease—spiritually insensible (Ps 17:10; 73:7; Isa 6:10).
71, 72. 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.
JOD.
73. As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (De 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" (Ps 34:2; 142:7).
75-78. in faithfulness—that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (Heb 12:6-11), God's promises of mercy (Ro 8:28) will be fulfilled, and He will give comfort in sorrow (La 3:22; 2Co 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 precepts—and so shall not be "ashamed," that is, put to shame (Ps 119:80).
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.
80. Let my... be sound—that is, perfect, sincere.
ashamed—disappointed in my hope of salvation.
CAPH
81-83. In sorrow the pious heart yearns for the comforts of God's promises (Ps 73:26; 84:2).
82. Mine eyes fail for thy word—that is, with yearning desire for Thy word. When the eyes fail, yet faith must not.
83. bottle in the smoke—as a skin bottle dried and shriveled up in smoke, so is he withered by sorrow. Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put in them [Maurer].
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," that is, "the proud"; "pits" is not the antecedent.
87. consumed me upon earth—Hengstenberg translates, "in the land"; understanding "me" of the nation 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" [Maurer].
I forsook not—Whatever else I am forsaken of, I forsake not Thy precepts, and so am not mistaken of Thee (Ps 39:5, 13; 2Co 4:8, 9), and the injuries and insults of the wicked increase 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.
LAMED
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.
90. thou hast established the earth, and it abideth—(Ps 33:9).
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. The usage of this Psalm favors this view. But see Jer 33:25.
92-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning and waiting to destroy them.
my delights—plural, 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 (Ps 19:3, 6, 7-11; Ec 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; while in it the man of science finds his newest discoveries by tacit anticipations provided for.
MEM.
97. This characteristic love for God's law (compare Ps 1:2) ensures increase.
98-100. of knowledge, both of the matter of all useful, moral truth, and an experience of its application.
wiser than mine enemies—with all their carnal cunning (De 4:6, 8).
they are ever with me—The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.
99. understanding—is practical skill (Ps 2:10; 32:8).
100. more than the ancients—Antiquity is no help 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 (Ps 111:10). He who does the will of God shall know of the doctrine (Joh 7:17).
101-104. Avoidance of sinful courses is both the effect and means of increasing in divine knowledge (compare Ps 19:10).
NUN.
105. Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows 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, and we shall be made capable of seeing Him (2Pe 1:19; Re 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. freewill offerings—the spontaneous expressions of his gratitude, as contrasted with the appointed "offerings" of the temple (Ho 14:2; Heb 13:15). He determines to pursue this way, relying on God's quickening power (Ps 119:50) in affliction, and a gracious acceptance of his "spiritual sacrifices of prayer and praise" (Ps 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 easily slip from them, Jud 12:3; 1Sa 28:21; Job 13:14; compare 1Sa 19:5), and exposed to crafty enemies, his safety and guidance is in the truth and promises of God.
111, 112. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore.
SAMECH
113. vain thoughts—better, "unstable persons," literally, "divided men," those of a divided, doubting mind (Jas 1:8); "a double-minded man" [Hengstenberg], skeptics, or, skeptical notions as opposed to the certainty of God's word.
114. hiding-place—(Compare Ps 27:5).
shield—(Ps 3:3; 7:10).
hope in thy word—confidently rest on its teachings and promises.
115-117. Hence he fears not wicked men, nor dreads disappointment, sustained by God in making His law the rule of life.
Depart from me—Ye can do nothing with me; for, &c. (Ps 6:8).
118-120. But the disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe.
their deceit is falsehood—that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.
120. The "judgments" are those on the wicked (Ps 119:119). Joyful hope goes hand in hand with fear (Hab 3:16-18).
AIN.
121-126. On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
127, 128. Therefore—that is, In view of these benefits, or, Because of the glory of Thy law, so much praised in the previous parts of the Psalm.
I love... [and] Therefore (repeated)—All its precepts, on all subjects, are estimable for their purity, and lead one imbued with their spirit to hate all evil (Ps 19:10). The Word of God admits of no eclecticism; its least title is perfect (Ps 12:6; Mt 5:17-19).
PE.
129. wonderful—literally, "wonders," that is, of moral excellence.
130. The entrance—literally, "opening"; 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. Lu 24:27, 31; Ac 17:3; 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).
131-135. An ardent desire (compare Ps 56:1, 2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed
I opened my mouth, and panted—as a traveller in a hot desert pants for the cooling breeze (Ps 63:1; 84:2).
132. Look... upon me—opposed to hiding or averting the face (compare Ps 25:15; 86:6; 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.
133. Order my steps—Make firm, so that there be no halting (Ps 40:2).
any iniquity—Ps 119:34 favors Hengstenberg, "any iniquitous man," any "oppressor." But the parallel first clause in this (Ps 119:33) favors English Version (Ps 19:13). 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).
136. Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare Ps 119:53). Literally, "Mine eyes come down (dissolved) like water brooks" (La 3:48; Jer 9:1).
TZADDI
137-139. God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
139. (Ps 69:9).
140. very pure—literally, "refined," shown pure by trial.
141. The pious, however despised of men, are distinguished in God's sight by a regard for His law.
142-144. The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a source of reviving power (Ps 119:17, 116).
law is the truth—It therefore cannot deceive as to its promises.
everlasting—(Ps 111:3), though to outward appearance seeming dead.
KOPH
145-149. An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
147. prevented—literally, "came before," anticipated not only the dawn, but even the usual periods of the night; when the night watches, which might be expected to find me asleep, come, they find me awake (Ps 63:6; 77:4; La 2:19). Such is the earnestness of the desire and love for God's truth.
149. quicken me—revive my heart according to those principles of justice, founded on Thine own nature, and revealed in Thy law, which specially set forth Thy mercy to the humble as well as justice to the wicked (compare Ps 119:30).
150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
RESH
153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Ps 9:13; 43:1; 69:18).
154. Plead, &c.—Hengstenberg translates, "Fight my fight." (See Ps 35:1; 43:1; Mic 7:9).
156. (See on Ps 119:149).
157. (Compare Ps 119:86, 87, 95).
158. (Compare Ps 119:136).
transgressors—or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare Ps 25:3, 8).
159. (Compare Ps 119:121-126, 153-155).
quicken me, O Lord, according to thy lovingkindness—(Ps 119:88). This prayer occurs here for the ninth time, showing a deep sense of frailty.
160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence.
from the beginning—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. The whole body of revelation is truth. "Thy Word is nothing but truth" [Luther].
SCHIN
161-165. (Compare Ps 119:46, 86).
awe—reverential, not slavish fear, which could not coexist with love (Ps 119:163; 1Jo 4:8). 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!"
162. (Compare Mt 13:44, 45). Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favor, but rejoice in the possession of this "pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation.
163. lying—that is, as in Ps 119:29, unfaithfulness to the covenant of God with His people; apostasy.
165. nothing shall offend them—or, "cause them to offend" (compare Margin).
166-168. As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
168. all my ways are before thee—I wish to order my ways as before Thee, rather than in reference to man (Ge 19:1; Ps 73:23). All men's ways are under God's eye (Pr 5:21); the godly alone realize the fact, and live accordingly.
TAU.
169, 170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Ps 90:11-17). On the terms "cry" and "supplication" (compare Ps 6:9; 17:1).
171, 172. shall utter—or, "pour out praise" (compare Ps 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.
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.
173, 174. (Compare Ps 119:77, 81, 92).
I have chosen—in preference to all other objects of delight.
175. Save me that I may praise Thee.
176. Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught.
lost—therefore utterly helpless as to recovering itself (Jer 50:6; Lu 15:4). 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. Ps 119:175, 176 seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion—prayer and praise.