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97 How I love Thy law! All the day is it my meditation. 98 Wiser than my enemies do Thy commandments make me, For they are mine for ever. 99 More than all my teachers am I prudent, For Thy testimonies are my meditation. 100 More than the aged do I understand, For Thy precepts have I kept. 101 From every evil path have I held back my feet, That I might observe Thy word. 102 From Thy judgments have I not departed, For Thou, Thou hast instructed me. 103 How sweet are Thy promises to my palate, More than honey to my mouth! 104 By Thy precepts I have understanding, Therefore I hate every path of falsehood.
One thought pervades this section, that the Law is the fountain of sweetest wisdom. The rapture of love with which it opens is sustained throughout. The psalmist knows that he has not merely more wisdom of the same sort as his enemies, his teachers, and the aged have, but wisdom of a better kind. His foes were wise in craft, and his teachers drew their instructions from earthly springs, and the elders had learned that bitter, worldly wisdom, which has been disillusioned of youth's unsuspectingness and dreams, without being thereby led to grasp that which is no illusion. But a heart which simply keeps to the Law reaches, in its simplicity, a higher truth than these know, and has instinctive discernment of good and evil. Worldly wisdom is transient. "Whether there be knowledge, it shall be done away," but the wisdom that comes with the commandment is enduring as it (ver. 98). Meditation must be accompanied with practice, in order to make the true wisdom one's own. The depths of the testimonies must be sounded by patient brooding on them, and then the knowledge thus won must be carried into act. To do what we know is the sure way to know it better, and to know more (vv. 99, 100). And that positive obedience has to be accompanied by abstinence from evil ways; for in such a world as this "Thou shalt not" is the necessary preliminary to "Thou shalt." The psalmist has a better teacher than those whom he has outgrown, even God Himself, and His instruction has a graciously constraining power, which keeps its conscious scholars in the right path (ver. 102). These thoughts draw another exclamation from the poet, who feels, as he reflects on his blessings, that the law beloved ceases to be harsh and is delightsome as well as healthgiving. It is promise as well as law, for God will help us to be what He commands us to be. They who love the Lawgiver find sweetness in the law (ver. 103). And this is the blessed effect of the wisdom which it gives, that it makes us quick to detect sophistries which tempt into forbidden paths, and fills us with wholesome detestation of these (ver. 104).
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105 A lamp to my foot is Thy word, And a light to my path. 106 I have sworn, and have fulfilled it, To observe Thy righteous judgments. 107 I am afflicted exceedingly, Jehovah, revive me according to Thy word. 108 The free-will offerings of my mouth accept, I pray Thee, Jehovah, And teach me Thy judgments. 109 My soul is continually in my hand, But Thy law I do not forget. 110 The wicked have laid a snare for me, Yet from Thy precepts I do not stray. 111 Thy testimonies have I taken as my heritage for ever, For the joy of my heart are they. 112 I have inclined my heart to perform Thy statutes, For ever, [to the] end.
A lamp is for night; light shines in the day. The Word is both, to the psalmist. His antithesis may be equivalent to a comprehensive declaration that the Law is light of every sort, or it may intend to lay stress on the varying phases of experience, and turn our thoughts to that Word which will gleam guidance in darkness, and shine, a better sun, on bright hours. The psalmist's choice, not merely the inherent power of the Law, is expressed in ver. 105. He has taken it for his guide, or, as ver. 106 says, has sworn and kept his oath, that he would observe the righteous decisions, which would point to his foot the true path. The affliction bemoaned in ver. 107 is probably the direct result of the conduct professed in ver. 106. The prayer for reviving, which means deliverance from outward evils rather than spiritual quickening, is, therefore, presented with confidence, and based upon the many promises in the Word of help to sufferers for righteousness. Whatever our afflictions, there is ease in telling God of them, and if our desires for His help are "according to Thy word," they will be as willing to accept help to bear as help which removes the sorrow, and thus will not be offered unanswered. That cry for reviving is best understood as being "the free-will offerings" which the psalmist prays may be accepted. Happy in their afflictions are they whose chief desire even then is to learn more of God's statutes! They will find that their sorrows are their best teachers. If we wish most to make advances in His school, we shall not complain of the guides to whom He commits us. Continual alarms and dangers tend to foster disregard of Duty, as truly as does the opposite state of unbroken security. A man absorbed in keeping himself alive is apt to think he has no attention to spare for God's law (ver. 109), and one ringed about by traps is apt to take a circuit to avoid them, even at the cost of divergence from the path marked out by God (ver. 110). But, even in such circumstances, the psalmist did what all good men have to do, deliberately chose his portion, and found God's law better than any outward good, as being able to diffuse deep, sacred, and perpetual joy through all his inner nature. The heart thus filled with serene gladness is thereby drawn to perform God's statutes with lifelong persistency, and the heart thus inclined to obedience has tapped the sources of equally enduring joy.