Ver. 70.
1. Fatty degeneration of the heart.
2. Thorough regeneration of the heart.
Ver. 70. A fatty heart.
1. The diagnosis of the disease.
2. Its symptoms. Pride; no delight in God, nor in his law; dislike to his people; readiness to lie: Psalms 119:69.
3. Its fatal character.
4. Its only cure. Psalms 101:10 Ezekiel 36:26. C.A.D.
Ver. 71.
1. David knew what was good for him.
2. David learned what is good essentially. Active obedience is learned by passive obedience.
Ver. 71. Affliction an instructor.
1. Never welcomed: "Have been."
2. Often impatiently endured.
3. Always gratefully remembered: "It is good, "etc.
4. Efficient for a perverse scholar: "That I might learn."
5. Indispensable in the education of all. J.F.
Ver. 71. The school of affliction.
1. The reluctant scholar sent to school.
2. The scholar's hard lesson.
3. The scholar's blessed learning.
4. The scholar's sweet reflection. C.A.D.
Psalms 119:71*
Ver. 71. It is good for me that I have been afflicted. Even though the affliction came from bad men, it was overruled for good ends: though it was bad as it came from them, it was good for David. It benefited him in many ways, and he knew it. Whatever he may have thought while under the trial, he perceived himself to be the better for it when it was over. It was not good to the proud to be prosperous, for their hearts grew sensual and insensible; but affliction was good for the Psalmist. Our worst is better for us than the sinner's best. It is bad for sinners to rejoice, and good for saints to sorrow. A thousand benefits have come to us through our pains and griefs, and among the rest is this that we have thus been schooled in the law.
That I might learn thy statutes. These we have come to know and to keep by feeling the smart of the rod. We prayed the Lord to teach us (Psalms 119:66), and now we see how he has already been doing it. Truly he has dealt well with us, for he has dealt wisely with us. We have been kept from the ignorance of the greasy hearted by our trials, and this, if there were nothing else, is just cause for constant gratitude. To be larded by prosperity, is not good for the proud; but for the truth to be learned by adversity is good for the humble. Very little is to be learned without affliction. If we would be scholars we must be sufferers. As the Latins say, "Experientia docet", experience teaches. There is no royal road to learning the royal statutes; God's commands are best read by eyes wet with tears.
Ver. 71. It is good for me, etc. I am mended by my sickness, enriched by my poverty, and strengthened by my weakness, and with S. Bernard desire, "Irasecaris mihi; Domine", O Lord, be angry with me For if you chide me not, you consider me not; if I taste no bitterness, I have no physic; if thou correct me not, I am not thy son. Thus was it with the great grandchild of David, Manasseh, when he was in affliction, "He besought the Lord his God": even that king's iron was more precious to him than his gold, his jail a more happy lodging than his palace, Babylon a better school than Jerusalem. What fools are we, then to frown upon our afflictions! These, how crabbed soever, are our best friends. They are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion be that brings Health. Abraham Wright.
Ver. 71. It is good for me that I have been afflicted. Saints are great gainers by affliction, because "godliness", which is "great gain", which is "profitable for all things", is more powerful than before. The rod of correction, by a miracle of grace, like that of Aaron's, buds and blossoms, and brings forth the fruits of righteousness, which are most excellent. A rare sight it is indeed to see a man coming out of a bed of languishing, or any other furnace of affliction, more like to angels in purity, more like to Christ who was holy, harmless, undefiled, and separate from sinners; more like unto God himself, being more exactly righteous in all his was, and more exemplarily holy in all manner of conversation. Nathanael Vincent, 1697.
Ver. 71. It is good for me that I have been afflicted. If I have no cross to bear today, I shall not advance heavenwards. A cross (that is anything that disturbs our peace), is the spur which stimulates, and Without which we should most likely remain stationary, blinded with empty vanities, and sinking deeper into sin. A cross helps us onwards, in spite of our apathy and resistance. To lie quietly on a bed of down, may seem a very sweet existence; but, pleasant ease and rest are not the lot of a Christian: if he would mount higher and higher, it must be by a rough road. Alas! for those who have no daily cross! Alas! for those who repine and fret against it! From "Gold Dust", 1880.
Ver. 71. It is good for me, etc. There are some things good but not pleasant, as sorrow and affliction. Sin is pleasant, but unprofitable; and sorrow is profitable, but unpleasant. As waters are purest when they are in motion, so saints are generally holiest when in affliction. Some Christians resemble those children who will learn their books no longer than while the rod is on their backs. It is well known that by the greatest affliction the Lord has sealed the sweetest instruction. Many are not bettered by the judgments they see, when they are by the judgments they have felt. The purest gold is the most pliable. That is the best blade which bends well without retaining its crooked figure. William Secker, 1660.
Ver. 71. It is good for me, etc. Piety hath a wondrous virtue to change all things into matter of consolation and joy. No condition in effect can be evil or sad to a pious man: his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance), do better and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the conveniences and comforts of life. Isaac Barrow, 1630-1677.
Ver. 71. It is good for me that I have been afflicted. In Miss E.J. Whately's very interesting Life of her Father, the celebrated Archbishop of Dublin, a fact is recorded, as told by Dr. Whately, with reference to the introduction of the larch tree into England. When the plants were first brought, the gardener, hearing that they came from the south of Europe, and taking it for granted that they would require warmth, forgetting that might grow near the snow line, put them into a hothouse. Day by day they withered, until the gardener in disgust threw them on a dung heap outside; there they began to revive and bud, and at last grew into trees. They needed the cold.
The great Husbandman often saves his plants by throwing them out into the cold. The nipping frosts of trial and affliction are ofttimes needed, if God's larches are to grow. It is under such discipline that new thoughts and feelings appear. The heart becomes more dead to the world and self. From the night of sorrow rises the morning of joy. Winter is the harbinger of spring. From the crucifixion of the old man comes the resurrection of the new, as in nature life is the child of death. "The night is the mother of the day, And winter of the spring; And ever upon old decay, The greenest mosses spring." James Wareing Bardsicy, in Illustrated Texts and Texts Illustrated, 1876.
Ver. 71. It is good for me that I have been afflicted. It is a remarkable circumstance that the most brilliant colours of plants are to be seen on the highest mountains, in spots that are most exposed to the wildest weather. The brightest lichens and mosses, the loveliest gems of wild flowers, abound far up on the bleak, storm scalped peak. One of the richest displays of organic colouring I ever beheld was near the summit of Mount Chenebettaz, a hill about 10,000 feet high, immediately above the great St. Bernard Hospice. The whole face of an extensive rock was covered with a most vivid yellow lichen, which shone in the sunshine like the golden battlement of an enchanted castle. There, in that lofty region, amid the most frowning desolation, exposed to the fiercest tempest of the sky, this lichen exhibited a glory of colour such as it never showed in the sheltered valley. I have two specimens of the same lichen before me while I write these lines, one from the great St. Bernard, and the other from the wall of a Scottish castle, deeply embosomed among sycamore trees; and the difference in point of form and colouring between them is most striking. The specimen nurtured amid the wild storms of the mountain peak is of a lovely primrose hue, and is smooth in texture and complete in outline; while the specimen nurtured amid the soft airs and the delicate showers of the lowland valley is of a dim rusty hue, and is scurfy in texture, and broken in outline. And is it not so with the Christian who is afflicted, tempest tossed, and not comforted? Till the storms and vicissitudes of God's providence beat upon him again and again, his character appears marred and clouded by selfish and worldly influences. But trials clear away the obscurity, perfect the outlines of his disposition, and give brightness and blessings to his piety. Amidst my list of blessings infinite Stands this the foremost that my heart has bled; For all I bless thee, most for the severe. Hugh Macmillan.
Ver. 71. That I might fear thy statutes. He speaks not of that learning which is gotten by hearing or reading of God's word; but of the learning which he had gotten by experience; that he had felt the truth and comfort of God's word more effectual and lively in trouble than he could do without trouble; which also made him more godly, wise, and religious when the trouble was gone. William Cowper.
Ver. 71. That I might learn. "I had never known, "said Martin Luther's wife, "what such and such things meant, in such and such psalms, such complaints and workings of spirit; I had never understood the practice of Christian duties, had not God brought me under some affliction." It is very true that God's rod is as the schoolmaster's pointer to the child, pointing out the letter, that he may the better take notice of it; thus he points out to us many good lessons which we should never otherwise have learned. From John Spencer's "Things New and Old, "1658.
Ver. 71. That I might learn. As prosperity blindeth the eyes of men, even so doth adversity open them. Like as the salve that remedies the disease of the eyes doth first bite and grieve the eyes, and maketh them to water, but yet afterward the eyesight is clearer than it was; even so trouble doth vex men wonderfully at the first, but afterwards it lighteneth the eyes of the mind, that it is afterward more reasonable, wise and circumspect. For trouble bringeth experience, and experience bringeth wisdom. Otho Wermullerus, 1551.
Ver. 71. Learn thy statutes. The Christian has reason to thank God that things have not been accommodated to his wishes. When the mist of tears was in his eyes, he looked into the word of God and saw magnificent things. When Jonah came up from the depths of ocean, he showed that he had learned the statutes of God. One could not go too deep to get such knowledge as he obtained. Nothing now could hinder him from going to Nineveh. It is just the same as though he had brought up from the deep an army of twelve legions of the most formidable troops. The word of God, grasped by faith, was all this to him, and more. He still, however, needed further affliction; for there were some statutes not yet learned. Some gourds were to wither. He was to descend into a further vale of humiliation. Even the profoundest affliction does not, perhaps, teach us everything; a mistake we sometimes make. But why should we compel God to use harsh measures with us? Why not sit at the feet of Jesus and learn quietly what we need to learn? George Bowen, in "Daily Meditations", 1873.
Ver. 71. Statutes. The verb from which this word is formed means to engrave or inscribe. The word means a definite, prescribed, written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the passover, etc. But in this psalm it has a more internal meaning; that moral law of God which is engraven on the fleshy tables of the heart; the inmost and spiritual apprehension of his will; not so obvious as the law and the testimonies, and a matter of more direct spiritual communication than his precepts; the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively, employed. They are continually spoken of as things yet to be learned, either wholly or in part, not objectively apprehended already, like God's law... They are learned, not suddenly, but by experience, and through the means of trials mercifully ordained by God; lessons therefore which are deeply engraven on the heart. "Good is it for me that I have been in trouble, that I might learn thy statutes." "I have more understanding than my teachers, because thy statutes I have observed." John Jebb.
Psalms 119:72*
Ver. 72. The law of thy mouth. A sweetly expressive name for the word of God. It comes from God's own mouth with freshness and power to our souls. Things written are as dried herbs; but speech has a liveliness and dew about it. We do well to look upon the word of the Lord as though it were newly spoken into our ear; for in very truth it is not decayed by years, but is as forcible and sure as though newly uttered. Precepts are prized when it is seen that they come forth from the lips of our Father who is in heaven. The same lips which spoke us into existence have spoken the law by which we are to govern that existence. Whence could a law so sweetly proceed as from the mouth of our covenant God? Well may we prize beyond all price that which comes from such a source.
Is better unto me than thousands of gold and silver. If a poor man had said this, the world's witlings would have hinted that the grapes are sour, and that men who have no wealth are the first to despise it; but this is the verdict of a man who owned his thousands, and could judge by actual experience of the value of money and the value of truth. He speaks of great riches, he heaps it up by thousands, he mentions the varieties of its forms, "gold and silver"; and then he sets the word of God before it all, as better to him, even if others did not think it better to them. Wealth is good in some respects, but obedience is better in all respects. It is well to keep the treasures of this life; but far more commendable to keep the law of the Lord. The law is better than gold and silver, for these may be stolen from us, but not the word; these take to themselves wings, but the word of God remains; these are useless in the hour of death, but then it is that the promise is most dear. Instructed Christians recognize the value of the Lord's word, and warmly express it, not only in their testimony to their fellow men, but in their devotions to God. It is a sure sign of a heart which has learned God's statutes when it prizes them above all earthly possessions; and it is an equally certain mark of grace when the precepts of Scripture are as precious as its promises. The Lord cause us thus to prize the law of his mouth.
See how this portion of the psalm is flavoured with goodness. God's dealings are good (Psalms 119:65), holy judgment is good (Psalms 119:66), affliction is good (Psalms 119:67), God is good (Psalms 119:68), and here the law is not only good, but better than the best of treasure. Lord, make us good, through thy good word. Amen.
Ver. 72. The law of thy mouth is better unto me, etc. Highly prize the Scriptures. Can he make a proficiency in any art, who doth slight and deprecate it? Prize this book of God above all other books. St. Gregory calls the Bible "the heart and soul of God." The rabbins say, that a mountain of sense hangs upon every apex and title of Scripture. "The law of the Lord is perfect": Psalms 19:7. The Scripture is the library of the Holy Ghost; it is a pandect of divine knowledge, an exact model and platform of religion. The Scripture contains in it the credenda, "the things which we are to believe, "and the agenda, "the things which we are to practise." It is "able to make us wise unto salvation": 2 Timothy 3:15. The Scripture is the standard of truth, the judge of controversies; it is the pole star to direct us to heaven: Isaiah 8:20. "The commandment is a lamp": Proverbs 6:23. The Scripture is the compass by which the rudder of our will is to be steered; it is the field in which Christ, the Pearl of price, is hid; it is a rock of diamonds; it is a sacred collyrium, or eyesalve; it mends their eyes that look upon it; it is a spiritual optic glass in which the glory of God is resplendent; it is the panacy, or universal medicine for the soul. The leaves of Scripture are like the "leaves of the tree of life, for the healing of the nations": Revelation 22:2. The Scripture is both the breeder and feeder of grace. How is the convert born, but by "the word of truth"? James 1:18. How doth he grow, but by "the sincere milk of the word"? 1 Peter 2:2. The word written is the book out of which our evidences for heaven are fetched; it is the sea mark which shows us the rocks of sin to avoid; it is the antidote against error and apostasy, the two edged sword which wounds the old serpent. It is our bulwark to withstand the force of lust; like the Capitol of Rome, which was a place of strength and ammunition. The Scripture is the "tower of David, "wherein the shields of our faith hang: So 4:4. "Take away the word and you deprive us of the sun, " said Luther. The word written is above an angelic embassy, or voice from heaven. "This voice which came from heaven we heard... We have also a more sure Word": 2 Peter 1:18, 2 Peter 1:19. O, prize the word written; prizing is the way to profiting. If Caesar so valued his commentaries, that for preserving them he lost his purple robe, how should we estimate the sacred oracles of God? "I have esteemed the words of his mouth more than my necessary food." Thomas Watson, in "The Morning Exercises".
Ver. 72. The law of thy mouth is better unto me. The sacred Scriptures are the treasures and pleasures of a gracious soul: to David they were better than thousands of gold and silver. A mountain of transparent pearls, heaped as high as heaven, is not so rich in treasure as these; hence that good man chose these as his heritage for ever, and rejoiced in them as in all riches. A covetous miser could not take such delight in his bags, nor a young heir in a large inheritance, as holy David did in God's word.
The word law comes from a root that signifies to try as merchants that search and prove the wares that they buy and lay up; hence also comes the word for gems and jewels that are tried, and found right. The sound Christian is the wise merchant, seeking goodly pearls; he tries what he reads or hears by the standard or touchstone of Scripture, and having found genuine truths he lays them up to the great enriching of this supreme and sovereign faculty of the understanding. Oliver Heywood.
Ver. 72. The word of God must be nearer to us than our friends, dearer to us than our lives, sweeter to us than our liberty, and more pleasant to us than all earthly comforts. John Mason.
Ver. 72. One lesson, taught by sanctified affliction, is, the love of God's word. "This is my comfort, in my affliction: thy word hath quickened me." In reading a part of the one hundred and nineteenth psalm to Miss Westbrook, who died, she said, "Stop, sir, I never said so much to you before I never could; but now I can say, `The word of thy mouth, is dearer to me, than thousands of gold and silver.' What can gold and silver do for me by now?" George Redford, in "Memoirs of the late Rev. John Cooke", 1828.
Ver. 72. Thousands of gold and silver. Worldly riches are gotten with labour, kept with care, lost with grief. They are false friends, farthest from us when we have most need of comfort; as all worldlings shall find to be true in the hour of death. For then, as Jonah's gourd was taken from him in a morning, when he had most need of it against the sun; so is it with the comfort of worldlings. It is far otherwise with the word of God; for if we will lay it up in our hearts, as Mary did, the comfort thereof shall sustain us, when all other comfort shall fail us.
This it is that makes us rich unto God, when our souls are storehouses, filled with the treasures of his word. Shall we think it poverty to be scant of gold and silver? "An ideo angelus pauperest, quia non habet jumenta", etc (Chrysostom). Shall we esteem the angels poor, because they have not flocks of cattle? or that S. Peter was poor, because he had not gold nor silver to give unto the cripple? No, he had store of grace, by infinite degrees more excellent than it.
Let the riches of gold be left unto worldlings: these are not current: in Canaan, not accounted of in our heavenly country. If we would be in any estimation there, let us enrich our souls with spiritual graces, which we have in abundance in the mines and treasures of the word of God. William Cowper.
Ver. 72. The Scripture is an ever overflowing fountain that cannot be drawn dry, and an inexhausted treasure that cannot be emptied. To this purpose tend those resemblances of the law made use of by David in this psalm, and no less justly applicable to the gospel; it is not only better than "gold and silver, "which are things of value, but "thousands", which implies abundance. In another verse he compares it to all riches and great spoil, both which contain in them multiplex genus, all sorts of valuable commodities, sheep, oxen, lands, houses, garments, goods, moneys, and the like: thus are all sorts of spiritual riches, yea, abundance of each sort, to be had in the gospel. And therefore the Greek fathers compare Scripture verities to precious stones, and our Saviour to a pearl of great price. A minister, in this respect, is called a merchant of invaluable jewels; for, indeed, gospel truths are choice and excellent, as much worth as our souls, as heaven, as salvation is. Nay, should I go higher, look what worth there is in the riches of God's grace, the precious blood of Christ, that may secondarily be applied to the gospel, which discovereth and offereth both to us. Abraham Wright.
Ver. 72,127. When David saw how some make void the law of God, he saith, "Therefore I love thy commandments above gold: yea, above fine gold." As if he had said, I love thy law all the more because I see some men esteem and reckon it as if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations. Because I see both profane and superstitious men thus out of love with thy law, therefore my love is more enfamed to it, "I love it above gold, "which leads the most of men away captives in the love of it; and I esteem it more than that which is most esteemed by men, and gains men most esteem in this world, "fine gold"; yea, as he said (Psalms 19:10) "more than much fine gold." Joseph Caryl.
Ver. 72. You that are gentlemen, remember what Hierom reports of Nepotianus, a young gentleman of Rome, qui longs et assidua meditatione Scripturarum pectus suum feterat bibliothecam Christi, who by long and assiduous meditation of the Scriptures, made his breast the library of Christ. Remember what is said of King Alfonsus, that he read over the Bible fourteen times, together with such commentaries as those times afforded.
You that are scholars, remember Cranmer and Ridley; the former learned the New Testament by heart in his journey to Rome, the latter in Pembroke hall walks in Cambridge. Remember what is said of Thomas a Kempis, that he found rest nowhere nisi in angulo, cum libello, but in a corner with this Book in his hand. And what is said of Beza, that when he was above fourscore years old he could say perfectly by heart any Greek chapter in Paul's Epistles.
You that are women, consider what Hierom saith of Paula, Eustochiam, and other ladies, who were singularly versed in the Holy Scriptures.
Let all men consider that hyperbolical speech of Luther, that he would not live in Paradise without the Word; and with it he could live well enough in hell. This speech of Luther must be understood cum grano salis. Edmund Calamy.
HINTS TO PREACHERS.
Ver. 72. The advantages of riches far excelled by the blessings of the word.
Ver. 72. A valuation.
1. The saints' high estimate of God's law.
2. Show when it was formed: in affliction: Psalms 119:71.
3. Vindicate its truth by illustrating the hollowness of riches, and the satisfaction found in godliness. C.A.D.
Ver. 72. The word, better than gold and silver.
1. It gives what gold and silver cannot purchase.
2. Without what it gives, gold and silver may be a curse.
3. Without gold and silver, it may yield its treasure more freely and fully than with them.
4. The word and what it gives shall rejoice the heart when gold and silver shall be useless to their disappointed worshippers. J.F.
Ver. 72. The law of thy mouth is better, etc.
1. It is more refining, and makes me a better man.
2. It is more enriching, and makes me a wealthier man.
3. It is more distinguishing, and makes me a greater man.
4. It is more sustaining, and makes me a stronger man.
5. It is more preserving, and makes me a safer man.
6. It is more satisfying, and makes me a happier man.
7. It is more lasting, and better suited to me as an immortal man. W.J.
Psalms 119:73*
We have now come to the tenth portion, which in each stanza begins with Jod, but it certainly does not treat of jots and titles and other trifles. Its subject would seem to be personal experience and its attractive influence upon others. The prophet is in deep sorrow, but looks to be delivered and made a blessing. Endeavouring to teach, the Psalmist first seeks to be taught (verse 73), persuades Himself that he will be well received (74), and rehearses the testimony which he intends to bear (75). He prays for more experience (76, 77), for the baffling of the proud (78), for the gathering together of the godly to him (79), and for himself again that he may be fully equipped for his witness bearing and may be sustained in it (80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend.
Ver. 73. Thy hands have made me and fashioned me. It is profitable to remember our creation, it is pleasant to see that the divine hand has had much to do with us, for it never moves apart from the divine thought. It excites reverence, gratitude, and affection towards God when we view him as our Maker, putting forth the careful skill and power of his hands in our forming and fashioning. He took a personal interest in us, making us with his own hands; he was doubly thoughtful, for he is represented both as making and moulding us. In both giving existence and arranging existence he manifested love and wisdom; and therefore we find reasons for praise, confidence, and expectation in our being and well being.
Give me understanding, that I may learn thy commandments. As thou hast made me, teach me. Here is the vessel which thou hast fashioned; Lord, fill it. Thou hast given me both soul and body; grant me now thy grace that my soul may know thy will, and my body may join in the performance of it. The plea is very forcible; it is an enlargement of the cry, "Forsake not the work of thine own hands." Without understanding the divine law and rendering obedience to it we are imperfect and useless; but we may reasonably hope that the great Potter will complete his work and give the finishing touch to it by imparting to it sacred knowledge and holy practice. If God had roughly made us, and had not also elaborately fashioned us, this argument would lose much of its force; but surely from the delicate art and marvellous skill which the Lord has shown in the formation of the human body, we may infer that he is prepared to take equal pains with the soul till it shall perfectly bear his image.
A man without a mind is an idiot, the mere mockery of a man; and a mind without grace is wicked, the sad perversion of a mind. We pray that we may not be left without a spiritual judgment: for this the Psalmist prayed in verse 66, and he here pleads for it again; there is no true knowing and keeping of the commandments without it. Fools can sin; but only those who are taught of God can be holy. We often speak of gifted men; but he has the best gifts to whom God has given a sanctified understanding wherewith to know and prize the ways of the Lord. Note well that David's prayer for understanding is not for the sake of speculative knowledge, and the gratification of his curiosity: he desires an enlightened judgment that he may learn God's commandments, and so become obedient and holy. This is the best of learning. A man may abide in the College where this science is taught all his days, and yet cry out for ability to learn more. The commandment of God is exceeding broad, and so it affords scope for the most vigorous and instructed mind: in fact, no man has by nature an understanding capable of compassing so wide a field, and hence the prayer, "give me understanding"; as much as to say I can learn other things with the mind I have, but thy law is so pure, so perfect, spiritual and sublime, that I need to have my mind enlarged before I can become proficient in it. He appeals to his Maker to do this, as if he felt that no power short of that which made him could make him wise unto holiness. We need a new creation, and who can grant us that but the Creator himself? He who made us to live must make us to learn; he who gave us power to stand must give us grace to understand. Let us each one breathe to heaven the prayer of this verse ere we advance a step further, for we shall be lost even in these petitions unless we pray our way through them, and cry to God for understanding.
In this section each verse begins with the Hebrew letter Jori, or i, the smallest letter in the Hebrew alphabet, called in Matthew 5:18, jot; one jot or tittle shall in no wise pass from the law. Albert Barnes.
Ver. 73-80. The usual account of this section, as given by the medieval theologians, is that it is the prayer of man to be restored to his state of original innocence and wisdom by being conformed to the image of Christ. And this squares with the obvious meaning, which is partly a petition for divine grace and partly an assertion that the example of piety and resignation in trouble is attractive enough to draw men's hearts on towards God, a truth set forth at once by the Passion, and by the lives of all those saints who have tried to follow it. Neale and Littledale.
Ver. 73. Thy hands have made me and fashioned me, etc. This verse hath a petition for understanding, and a reason with it: I am the workmanship of thine hands, therefore give me understanding. There is no man but favours the works of his hands. And shall not the. Lord much more love his creatures, especially man, his most excellent creature? Whom, if ye consider according to the fashion of his body, ye shall find nothing on earth more precious than he; but in that which is not seen, namely, his soul, he is much more beautiful. So you see, David's reasoning is very effectual; all one as if he should say as he doth elsewhere, "Forsake not, O Lord, the work of thine hands"; thou art my author and maker; thine help I seek, and the help of none other.
No man can rightly seek good things from God, if he consider not what good the Lord hath already done to him. But many are in this point so ignorant, that they know not how wonderfully God did make them; and therefore can neither bless him, nor seek from him, as from their Creator and Conserver. But this argument, drawn from our first creation, no man can rightly use, but he who is through grace partaker of the second creation; for all the privileges of our first creation we have lost by our fall. So that now by nature it is no comfort to us, nor matter of our hope, that God did make us; but rather matter of our fear and distrust, that we have mismade ourselves, have lost his image, and are not now like unto that which God created us in the beginning. William Cowper.
Ver. 73. Thy hands have made me and fashioned me, etc. Mark here two things: first, that in making his prayer for holy understanding, he justly accuseth himself and all others of blindness, which proceeded not from the Creator, but from man corrupted. Secondly, that even from his creation he conceived hope that God would continue his work begun in him, because God leaveth not his work, and therefore he begs God to bestow new grace upon him, and to finish that which he had begun in him. Thomas Wilcocks, 1586.
Ver. 73. Hugo ingeniously notices in the different verbs of this verse the particular vices to be shunned: ingratitude, when it is said, "Thy hands have made me"; pride, "and fashioned me"; confidence in his own judgment, "give me understanding"; prying inquisitiveness, "that I may learn thy commandments."
Ver. 73. Thy hands. Hilary and Ambrose think that by the plural "hands" is intimated that there is a more exact and perfect workmanship in man, and as if it were with greater labour and skill he had been formed by God, because after the image and likeness to God: and that it is not written that any other thing but man was made by God with both hands, for he saith in Isaiah, "Mine hand also hath laid the foundation of the earth": Isaiah 48:13. John Lorinus, 1569-1634.
This, however, is an error, as Augustine notes; for it is written, "The heavens are the work of thine hands." Psalms 102:25. C.H.S.
Ver. 73. Thy hands. Oh, look upon the wounds of thine hands, and forget not the work of thine hands: so Queen Elizabeth prayed. John Trapp.
Ver. 73. Some refer the verb hyhn, "made, "to the soul, yhns, "fashioned, "to the body. D.H. Mollerus.
Ver. 73. Made me and fashioned me: give me understanding. The greatness of God is no hindrance to his intercourse with us, for one special part of the divine greatness is to be able to condescend to the littleness of created beings, seeing that creaturehood must, from its very name, have this littleness; inasmuch as God must ever be God, and man must ever be man: the ocean must ever be the ocean, the drop must ever be the drop. The greatness of God compassing our littleness about, as the heavens the earth, and fitting into it on every side, as the air into all parts of the earth, is that which makes the intercourse so complete and blessed: "In his hand is the soul of every living thing, and the breath of all mankind" (Job 12:10). Such is his nearness to, such is his intimacy with, the works of his hands. It is nearness, not distance, that the name Creator implies; and the simple fact of his having made us is the assurance of his desire to bless us and to hold intercourse with us. Communication between the thing made and its maker is involved in the very idea of creation. "Thy hands have made me and fashioned me: give we understanding, that I may learn thy commandments." "Faithful Creator" is his name (1 Peter 4:19), and as such we appeal to him, "Forsake not the work of thine own hands" (Psalms 138:8). Horatius Bonar, in "The Rent Veil", 1875.
Ver. 73. Give we understanding, etc. The book of God is like the apothecary's shop, there is no wound but therein is a remedy; but if a stranger come unto the apothecary's shop, though all these things be there, vet he cannot tell where they are, but the apothecary himself knoweth; so in the Scriptures, there are cures for any infirmities; there is comfort against any sorrows, and by conferring chapter with chapter, we shall understand them. The Scriptures are not wanting to us, but we to ourselves; let us be conversant in them, and we shall understand them, when great clerks who are negligent remain in darkness. Richard Stock.
Ver. 73. Give me understanding. Let us pray unto God that he would open our understandings, that as he hath given us consciences to guide us, so also he would give eyes to these guides that they may be able to direct us aright. The truth is, it is God only that can soundly enlighten our consciences; and therefore let us pray unto him to do it. All our studying, and hearing, and reading, and conferring will never be able to do it; it is only in the power of him who made us to do it. He who made our consciences, he only can give them this heavenly light of true knowledge and right understanding; and therefore let us seek earnestly to him for it. William Fenner, 1600-1640.
Ver. 73. That I may learn thy commandments. That he might learn them so as to know the sense and meaning of them, their purity and spirituality; and so as to do them from a principle of love, in faith, and to the glory of God: for it is not a bare learning of them by heart or committing them to memory, nor a mere theory of them, but the practice of them in faith and love, which is here meant. John Gill.
Ver. 73-74. From these verses, learn,
1. Albeit nothing can satisfy unbelief, yet true faith will make use of the most common benefit of creation to strengthen itself: "Thine hands have made me and fashioned me."
2. It is a good way of reasoning with God, to ask another gift, because we have received one; and because he hath given common benefits, to ask that he would give us also saving graces: "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments."
3. Seeing that God is our Creator, and that the end of our creation is to serve God, we may confidently ask whatsoever grace may enable us to serve him, as the Psalmist's example doth teach us...
4. It should be the joy of all believers to see one of their number sustained and borne up in his sufferings; for in the proof and example of one sufferer a pawn is given to all the rest, that God will help them in like case: "They that fear thee will be glad when they see me." David Dickson.
HINTS TO PREACHERS.
Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.
Ver. 73-80. Natural and spiritual creation. The Psalmist prays to the Creator for spiritual life or "understanding" (Psalms 119:73), he will then be welcomed by the spiritual (Psalms 119:74). He submissively receives affliction for spiritual training (Psalms 119:75-77), deprecates the hostility of the proud (Psalms 119:78), craves the company of the spiritual (Psalms 119:79), and prays for heart soundness (Psalms 119:80).
Ver. 73.
1. Consider the Lord's great care in our creation.
2. See in it a reason for his perfecting the new creation within us.
3. Observe the method of this perfecting.
Psalms 119:74*
Ver. 74. They that fear thee will be glad when they see me: because I have hoped in thy word. When a man of God obtains grace for himself he becomes a blessing to others, especially if that grace has made him a man of sound understanding and holy knowledge. God fearing men are encouraged when they meet with experienced believers. A hopeful man is a God send when things are declining or in danger. When the hopes of one believer are fulfilled his companions are cheered and established, and led to hope also. It is good for the eyes to see a man whose witness is that the Lord is true; it is one of the joys of saints to hold converse with their more advanced brethren. The fear of God is not a left handed grace, as some have called it; it is quite consistent with gladness; for if even the sight of a comrade gladdens the God fearing, how glad must they be in the presence of the Lord himself! We do not only meet to share each others' burdens, but to partake in each others' joys, and some men contribute largely to the stock of mutual gladness. Hopeful men bring gladness with them. Despondent spirits spread the infection of depression, and hence few are glad to see them, while those whose hopes are grounded upon God's word carry sunshine in their faces, and are welcomed by their fellows. There are professors whose presence scatters sadness, and the godly quietly steal out of their company: may this never be the case with us.
Ver. 74. They that fear thee will be glad, etc. They who "fear God" are naturally "glad when they see" and converse with one like themselves; but more especially so, when it is one whose faith and patience have carried him through troubles, and rendered him victorious over temptations; one who hath "hoped in God's word, "and hath not been disappointed. Every such instance affords fresh encouragement to all those, who, in the course of their warfare, are to undergo like troubles, and to encounter like temptations. In all our trials let us, therefore, remember, that our brethren, as well as ourselves, are deeply interested in the event, which may either strengthen or weaken the hands of the multitudes. George Horne.
Ver. 74. They that far thee will be glad when they see me, etc. How comfortable it is for the heirs of promise to see one another, or meet together: aspectus boni viri delectat, the very look of a good man is delightful: it is a pleasure to converse with those that are careful to please God, and fearful to offend him. How much affected they are with one another's mercies: "they will be glad when they see me, "since I have obtained an event answerable to my hope. They shall come and look upon me as a monument and spectacle of the mercy and truth of God. But what mercy had he received? The context seemeth to carry it for grace to obey God's commandments; that was the prayer immediately preceding, to be instructed and taught in God's law (Psalms 119:73). Now they will rejoice to see my holy behaviour, how I have profited and glorified God in that behalf. The Hebrew writers render the reason, "Because then I shall be able to instruct them in those statutes, when they shall see me, their king, study the law of God." It may be expounded of any other blessing or benefit God had given according to his hope; and I rather understand it thus, they will be glad to see him sustained, supported, and borne out in his troubles and sufferings. "They will be glad when they shall see in me a notable example of the fruit of hoping in thy grace." Thomas Manton.
Ver. 74. Because I have hoped in thy word. And have not been disappointed. The Vulgate rendereth it supersperavi, I have over hoped; and then Aben Ezra glosses, "I have hoped in all thy decree"; even that of afflicting me, as in the next verse. John Trapp.
HINTS TO PREACHERS.
Ver. 74.
1. The encouraging influence of good men upon others.
2. The instructive influence of others upon them: G.R.
Ver. 74. Converse with a tried but steadfast believer is a source of gladness to the children of God.
1. He has a thrilling talc of experience to tell.
2. He has valuable counsels and cautions to give.
3. He is a monument of God's faithfulness, confirming the hope of others.
4. He is an epistle of Christ, written expressly to illustrate the preciousness and the power of the gospel. J.F.
Psalms 119:75*
Ver. 75. I know, O LORD, that thy judgments are right. He who would learn most must be thankful for what he already knows, and be willing to confess it to the glory of God. The Psalmist had been sorely tried, but he had continued to hope in God under his trial, and now he avows his conviction that be had been justly and wisely chastened. This he not only thought but knew, so that he was positive about it, and spoke without a moment's hesitation. Saints are sure about the rightness of their troubles, even when they cannot see the intent of them. It made the godly glad to hear David say this,
And that thou in faithfulness hast afflicted me. Because love required severity, therefore the Lord exercised it. It was not because God was unfaithful that the believer found himself in a sore strait, but for just the opposite reason: it was the faithfulness of God to his covenant which brought the chosen one under the rod. It might not be needful that others should be tried just then; but it was necessary to the Psalmist, and therefore the Lord did not withhold the blessing. Our heavenly Father is no Eli: he will not suffer his children to sin without rebuke, his love is too intense for that. The man who makes the confession of this verse is already progressing in the school of grace, and is learning the commandments. This third verse of the section corresponds to the third of Teth (67), and in a degree to several other verses which make the thirds in their octaves.
Ver. 75. I know, O LORD, that thy judgments are right. In very early life the tree of knowledge seemed a very fine, a glorious tree in my sight; but how many mistakes have I made upon that subject! And how many are the mistakes which yet abound upon that which we are pleased to call knowledge, in common speech. He that hath read the classics; he that hath dipped into mathematical science; he that is versed in history, and grammar, and common elocution; he that is apt and ready to solve some knotty question and versed in the ancient lore of learning, is thought to be a man of knowledge; and so he is, compared with the ignorant mass of mankind. But what is all this compared with the knowledge in my text Knowledge of which few of the learned, as they are called, have the least acquaintance with at all.
I know What, David? What do you know? "I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me."
Fond as I may yet be of other speculations, I would rather, much rather, possess the knowledge of this man in this text, than have the largest acquaintance with the whole circle of the sciences, as it is proudly called... I am apprehensive that, in the first clause, the Psalmist speaks, in general: of the ordinances, appointments, providence, and judgments of God; and the assertion is, he doth know that they are right, that they are equitable, that they are wise, that they are fair, and that they are not to be found fault with; and that though men, through folly, bring themselves into distress, and then their hearts fret against God. He was blessed with superior understanding. He excepts nothing: "I know that all thy judgments are right." Then, in the latter part of the text, he makes the matter personal. It might be said, it is an easy thing for you so to think when you see the revolutions of kingdoms, the tottering of thrones, the distresses of some mortals and the pains of others, that they are all right. "Yes, "saith he, "but I have the same persuasion about all my own sorrows; I do know that in faithfulness thou hast afflicted me." From a Sermon by John Martin, 1817.
Ver. 75. I know, O LORD, that thy judgments are right, etc. The text is in the form of an address to God. We often find this in David, that, when he would express some deep feeling, or some point of spiritual experience, he does so in this way addressing himself to God. Those who love God delight to hold communion with him; and there are some feelings which the spiritual mind finds peculiar comfort and pleasure in telling to God himself. "I know, O LORD, that thy judgments are right." God orders all things, and his "judgments" here mean his general orderings, decisions, dealings not afflictions only, though including them. And when the Psalmist says, "thy judgments, "he means especially God's judgments towards him, God's dealings with him, and thus all that had happened to him, or should happen to him. For in the Psalmist's creed there was no such thing as chance. God ordered all that befell him, and he loved to think so. He expresses a sure and happy confidence in all that God did, and would do, with regard to him. He trusted fully in God's wisdom, God's power, God's love. "I know thy judgments are right" quite right, right in every way, without one single point that might have been better, perfectly wise and good. He shows the firmest persuasion of this. "I know, "he says, not merely, "I think." But these very words, "I know, " clearly show that this was a matter, of faith, not of sight. For he does not say, "I can see that thy judgments are right, "but "I know." The meaning plainly is, "Though I cannot see all though there are some things in thy dealings which I cannot fully understand yet I believe, I am persuaded, and thus I know, O Lord, that thy judgments are right."
Thy judgments. Not some of them, but all. He takes into view all God's dealings with him, and says of them without exception, "I know, 0 LORD, that thy judgments are right." When the things that happen to us are plainly for our comfort and good, as many of them are, then we thankfully receive what God thus sends to us, and own him as the Giver of all, and bless him for his gracious dealing; and this is right. But all the faith required for this (and some faith there is in it) is to own God as dealing with us, instead of thanklessly receiving the gifts with no thought of the Giver. It is a far higher degree of faith, that says of all God's dealings, even when seemingly not for our happiness, "I know that thy judgments are right."
Yet this is the meaning here, or certainly the chief meaning. For though the word "judgments" does mean God's dealings of every kind, yet here the words that follow make it apply especially to God's afflictive dealings, that is, to those dealings of his that do not seem to be for our happiness; "I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me." The judgments which the Psalmist chiefly had in view, and which he felt so sure were right, were not joys, but sorrows; not things bestowed, but things taken away; those blessings in disguise, those veiled mercies, those gifts clad in the garb of mourning, which God so often sends to his children. The Psalmist knew, and knew against all appearance to the contrary, that these judgments were "right." Whatever they might be losses, bereavements, disappointments, pain, sickness they were right; as right as the more manifest blessings which went before them; quite right, perfectly right; so right that they could not have been better; just what were best; and all because they were God's judgments. That one thing satisfied the Psalmist's mind, and set every doubt at rest. The dealings in themselves he might have doubted, but not him whose dealings they were. "Thy judgments." That settled all. "And that thou in faithfulness hast afflicted me." This means that, in appointing trouble as his lot, God had dealt with him in faithfulness to his word, faithfulness to his purposes of mercy, with a faithful, not a weak love. He had sent him just what was most for his good, though not always what was most pleasing; and in this he had shown himself faithful. Gently and lovingly does the Lord deal with his children. He gives no unnecessary pain; but that which is needful he will not withhold. Francis Bourdillon, 1881.
Ver. 75. Thy judgments. There are judicia oris, and there are judicia operis;the judgments of God's mouth, and the judgments of God's hands. Of the former there is mention at verse 13: "With my lips have I declared all the judgments of thy mouth." And by these "judgments" are meant nothing else but the holy law of God, and his whole written word; which everywhere? This psalm are indifferently called his "statutes, "his "commandments", his "precepts, "his "testimonies, "his "judgments." And the laws of God are therefore, amongst other reasons, called by the name of "judgments, "because by them we come to have a right judgment whereby to discern between good and evil. We could not otherwise with any certainty judge what was meet for us to do, and what was needful for us to shun. A lege tua intellexi, at Psalms 119:104; "By thy law have I gotten understanding." St. Paul confesseth (Romans 7:0), that he had never rightly known what sin was if it had not been for the law; and he instances in that of lust, which he had not known to be a sir, if the law had not said, "thou shalt not covet." And no question but these "judgments, " these judicia oris, are all "right" too; for it were unreasonable to think that God should make that a rule of right to us, which were itself not right. We have both the name (that of "judgments; ")and the thing too, (that they are "right") in the 19th Psalm; where having highly commended the law of God, under the several appellations of the "law, "testimonies, statutes and commandments, verses 7 and 8, the prophet then concludes under this name of "judgments, "verse 9: "The judgments of the Lord are true and righteous altogether."
Besides these judicia oris, which are God's judgments of directions, there are also judicia operis, which are his judgments for correction. And these do ever include aliquid paenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breeds in us trouble or grief. The apostle saith in Hebrews 12:0 that every chastening is grievous; and so it is, more or less; or else it could be to us no punishment. And these, again, are of two sort; yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the affection and intention of God that inflicts them. For all, whether public calamities that light upon whole nations, cities, or other greater or lesser societies of men (such as are pestilences, famine, war, inundations, unseasonable weather), and the like for private afflictions, that light upon particular families or persons, (as sickness, poverty, disgrace, injuries, death of friends, and the like;)all these, and whatsoever other of either kind, may undergo a twofold consideration; in either of which they may not unfitly be termed the judgments of God, though in different respects.
Now we see the several sorts of God's judgments: which of all these may we think is here meant? If we should take them all in, the conclusion would hold them, and hold true too. Judicia oris, and judicia operis;public and private judgments; those plagues wherewith in fury he punishes his enemies, and those rods wherewith in mercy he correcteth his children: most certain it is they are all "right." But yet I conceive those indicia oris not to be so properly meant in this place; for the exegesis in the latter part of the verse (wherein what are here called judgments ale there expounded by troubles) Seemeth to exclude them, and to confine the text in the proper intent thereof to these judicia operis only; but yet to all them of what sort soever; public or private, plagues or corrections. Of all which he pronounces that they are "right; "which is the predicate of the conclusion: "I know, O Lord, that thy judgments are right." Robert Sanderson.
Ver. 75. Thou in faithfulness hast afflicted me. Mark the emphasis: he doth not barely acknowledge that God was faithful, though or notwithstanding he had afflicted him, but faithful in sending the afflictions. Affliction and trouble are not only consistent with God's love plighted in the covenant of grace; but they are parts and branches of the new covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending them. There is a difference between these two: the one is like an exception to the rule, quae firmat regulam in non exceptis:the other makes it a part of the rule, God cannot be faithful without doing all things that tend to our good and eternal welfare. The conduct of his providence is one part of the covenant engagement; as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit require in the way to heaven. It is an act of his sovereign mercy which he hath promised to his people, to use such discipline as conduces to their safety. In short, the cross is not an exception to the grace of the covenant, but a part of the grace of the covenant.
The cause of all afflictions is sin, therefore justice must be acknowledged: their end is repentance, and therefore faithfulness must be acknowledged. The end is not destruction and ruin, so afflictions would be acts of justice, as upon the wicked; but that we may be fit to receive the promises, and so they are acts of faithfulness. Thomas Mantel.
Ver. 75. Thou in faithfulness hast afflicted me. That is, with a sincere intention of doing me good. God thoroughly knows our constitution, what is noxious to our health, and what may remedy our distempers; and therefore accordingly disposes to us
Pro jucundis aptissima quaeque instead of pleasant honey, he sometimes prescribes wholesome wormwood for us. We are ourselves greatly ignorant of what is conducible to our real good, and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous elections.
We should (be sure) all of us embrace a rich and plentiful estate; when as, God knows, that would make us slothful and luxurious, swell us with pride and haughty thoughts, encumber us with anxious cares and expose us to dangerous temptations; would render us forgetful of ourselves and neglectful of him. Therefore he wisely disposes poverty unto us; poverty, the mother of sobriety, the nurse of industry, the mistress of wisdom; which will make us understand ourselves and our dependence on him, and force us to have recourse unto his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages?
We should all (certainly) choose the favour and applause of man: but this, God also knows, would corrupt our minds with vain conceit, would intoxicate our fancies with spurious pleasure, would tempt us to ascribe immoderately to ourselves, and sacrilegiously to deprive God of his due honour. Therefore he advisedly suffers us to incur the disgrace and displeasure, the hatred and contempt of men: that so we may place our glory only in the hopes of his favour, and may pursue more earnestly the purer delights of a good conscience. And doth not this part of divine providence highly merit our thanks?
We would all climb into high places, not considering the precipices on which they stand, nor the vertiginousness of our own brains: but God keeps us safe in the humble valleys, allotting to us employments which we are more capable to manage.
We should perhaps insolently abuse power, were it committed to us: we should employ great parts on unwieldy projects, as many do, to the disturbance of others, and their own ruin: vast knowledge would cause us to over value ourselves and contemn others: enjoying continual health, we should not perceive the benefit thereof, nor be mindful of him that gave it. A suitable mediocrity therefore of these things the divine goodness allots unto us, that we may neither starve for want, nor surfeit with plenty.
In fine, the advantages arising from afflictions are so many, and so great, that it were easy to demonstrate that we have great reason, not only to be contented with, but to rejoice in, and to be very thankful for, all the crosses and vexations we meet with; to receive them cheerfully at God's hand, as the medicines of our soul, and the condiments of our fortune; as the arguments of his goodwill, and the instruments of virtue; as solid grounds of hope, and comfortable presages of future joy unto us. Isaac Barrow.
Ver. 75. Thou in faithfulness hast afflicted me. When a father disowns and banishes a child, he corrects him no more. So God may let one whom he intends to destroy go unchastened; but never one with whom he is in covenant. William S. Plumer.
Ver. 75. I know, O Lord, etc.
Yet, Lord, in memory's fondest place
I shrine those seasons sad,
When, looking up, I saw thy face
In kind austereness clad.
I would not miss one sigh or tear,
Heart pang, or throbbing brow:
Sweet was the chastisement severe,
And sweet its memory now.
Yes! let the fragrant scars abide,
Love tokens in thy stead,
Faint shadows of the spear pierced side.
And thorn encompassed Head.
And such thy tender force be still,
When self would swerve or stray,
Shaping to truth the froward will
Along thy narrow way. John Henry Newman, 1829.
HINTS TO PREACHERS.
Ver. 75. Experimental knowledge: positive, personal, glorifying to God, consoling to the saints.
Psalms 119:76*
Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Having confessed the righteousness of the Lord, he now appeals to his mercy, and while he does not ask that the rod may be removed, he earnestly begs for comfort under it. Righteousness and faithfulness afford us no consolation if we cannot also taste of mercy, and, blessed be God, this is promised us in the word, and therefore we may expect it. The words "merciful kindness, "are a happy combination, and express exactly what we need in affliction: mercy to forgive the sin, and kindness to sustain under the sorrow. With these we can be comfortable in the cloudy and dark day, and without them we are wretched indeed; for these, therefore, let us pray unto the Lord, whom we have grieved by our sin, and let us plead the word of his grace as our sole reason for expecting his favour. Blessed be his name, notwithstanding our faults we are still his servants, and we serve a compassionate Master. Some read the last clause, "according to thy saying unto thy servant"; some special saying of the Lord was remembered and pleaded: can we not remember some such "faithful saying, "and make it the groundwork of our petitioning? That phrase, "according to thy word, " is a very favourite one; it shows the motive for mercy and the manner of mercy. Our prayers are according to the mind of God when they are according to the word of God.
Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort. In the former verse he acknowledged that the Lord had afflicted him; now in this he prayeth the Lord to comfort him. This is strange that a man should seek comfort at the same hand that strikes him: it is the work of faith; nature will never teach us to do it. "Come, and let us return unto the Lord; for he hath spoiled, and he will heal us: he hath wounded, and he will bind us up." Again, we see that the crosses which God lays on his children, are not to confound, not to consume them; only to prepare them for greater consolations. With this David sustained himself against Shimei's cursing; "The Lord will look on my affliction, and do me good for this evil": with this our Saviour comforts his disciples; "Your mourning shall be turned into joy." As the last estate of Job was better than his first; so shall the Lord render more to his children at the last than now at the first he takes from them: let us therefore bear his cross, as a preparative to comfort. William Cowper.
Ver. 76. Let thy merciful kindness be for my comfort. Several of the preceding verses have spoken of affliction (Psalms 119:67, Psalms 119:71, Psalms 119:75). The Psalmist now presents his petition for alleviation under it. But of what kind? He does not ask to have it removed. He does not "beseech the Lord, that it might depart from him" 2 Corinthians 12:8. No. His repeated acknowledgments of the supports vouchsafed under it, and the benefits he had derived from it, had reconciled him to commit its measures and continuance to the Lord. All that he needs, and all that he asks for, is a sense of his "merciful kindness" upon his soul. Thus he submits to his justice in his accumulated trials, and expects consolation under them solely upon the ground of his free favour. Charles Bridges.
Ver. 76. Let thy merciful kindness, etc. Let me derive my comfort and happiness from a diffusion of thy love and mercy, kdmh chasdecha, thy exuberant goodness through my soul. Adam Clarke.
Ver. 76. According to thy word unto thy servant. If his promise did not please him, why did he make it? If our reliance on the promise did not please him, why did his goodness work it? It would be inconsistent with his goodness to mock his creature, and it would be the highest mockery to publish his word, and create a temper in the heart of his supplicant suited to his promise, which he never intended to satisfy. He can as little wrong his creature as wrong himself, and therefore he can never disappoint that faith which after his own methods casts itself into the arms of his kindness, and is his own workmanship, and calls him author. That goodness which imparted itself so freely to the irrational creation will not neglect those nobler creatures that put their trust in him. This renders God a fit object for trust and confidence. Stephen Charnock.
Ver. 76. According to thy word. David had a particular promise of a particular benefit; to wit, the kingdom of Israel. And this promise God performed unto him; but his comfort stood not in it; for Saul before him had the kingdom, but the promises of mercy belonged not to him, and therefore, when God forsook him, his kingdom could not sustain him. But David here depends upon the general promises of God's mercy made to his children; wherein he acknowledgeth a particular promise of mercy made to him. For the general promises of mercy and grace made in the gospel are by faith made particular to every believer. William Cowper.
Ver. 76. Thy word unto thy servant. Here we may use the eunuch's question: "Of whom speaketh the prophet this, of himself or of some other man?" Of himself questionless, under the denomination of God's servant. But then the question returneth, Is it a word of promise made to himself in particular, or to God's servants in the general? Some say the former, the promises brought to him by Nathan. I incline to the latter, and it teacheth us these three truths:
First. That God's servants only are capable of the sweet effects of his mercy and the comforts of his promises. Who are God's servants? (1.) Such as own his right and are sensible of his interest in them: "God, whose I am, and whom I serve" (Acts 28:23). (2.) Such as give up themselves to him, renouncing all other masters. Renounce we must, for we were once under another master (Romans 6:17 Matthew 6:24 Romans 6:13 1Ch 30:8). (3.) Such as accordingly frame themselves to do his work sincerely: "serve with my spirit" (Romans 1:9); and, "in newness of spirit" (Romans 7:6), even as becomes those who are renewed by the Spirit: diligently (Acts 26:7), and universally (Luke 1:74-75), and wait upon him for grace to do so (Hebrews 7:28). These are capable of comfort. The book of God speaketh no comfort to persons that live in sin, but to God's servants, such as do not live as if they were at their own disposal, but at God's beck. If he say go, they go. They give up themselves to be and do what God will have them to be and do.
Secondly. If we have the benefit of the promise, we must thrust in ourselves under one title or other among those to whom the promise is made; if not as God's children, yet as God's servants. Then the promise is as sure to us as if our name were in it.
Thirdly. All God's servants have common grounds of comfort: every one of God's servants may plead with God as David doth. The comforts of the word are the common portion of God's people. Thomas Manton.
Ver. 76. Thy word unto thy servant. Our Master has passed his word to all his servants that he will be kind to them and they may plead it with him. Matthew Henry.
HINTS TO PREACHERS.
Ver. 76. Comfort.
1. May be a matter of prayer.
2. Is provided for in the Lord.
3. Is promised in the word.
4. Is of great value to the believer.
Ver. 76.