Ver. 110. Various kinds of snares, and the one way of escaping them.
Ver. 110. Consider,
1. Some of the snares set for saints by sinners.
(a) Doctrinal snares, by intellectual sinners.
(b) False accusations, by malignant sinners.
(c) False flatteries, by deceitful sinners.
(d) False charity, by a large number of sinners nowadays.
2. The secure safeguard for a saint's safety: "I erred not from thy precepts." Obedience to God gives security, because
(a) The snares are then suspected and watched against.
(b) The feet cannot become entangled by them.
(c) God keeps him who keeps his word. J.F.
Psalms 119:111*
Ver. 111. Thy testimonies have I taken as an heritage for ever. He chose them as his lot, his portion, his estate; and what is more, he laid hold upon them and made them so, taking them into possession and enjoyment. David's choice is our choice. If we might have our desire, we would desire to keep the commands of God perfectly. To know the doctrine, to enjoy the promise, to practise the command, be this a kingdom large enough for me. Here we have an inheritance which cannot fade and cannot be alienated; it is for ever, and ours for ever, if we have so taken it. Sometimes, like Israel at the first coming into Canaan, we have to take our heritage by hard fighting, and, if so, it is worthy of all our labour and suffering; but always it has to be taken by a decided choice of the heart and grip of the will. What God gives we must take.
For they are the rejoicing of my heart. The gladness which had come to him through the word of the Lord had caused him to make an unalterable choice of it. All the parts of Scripture had been pleasing to David, and were so still and therefore he stuck to them, and meant to stick to them for ever. That which rejoices the heart is sure to be chosen and treasured. It is not the head knowledge but the heart experience which brings the joy.
In this verse, which is the seventh of its octave, we have reached the same sweetness as in the last seventh (Psalms 119:103): indeed, in several of the adjoining sevenths, delight is evident. How good a thing it is when experience ripens into joy, passing up through sorrow, prayer, conflict, hope, decision, and holy content into rejoicing! Joy fixes the spirit: when once a man's heart rejoices in the divine word, he greatly values it, and is for ever united to it.
Ver. 111. Thy testimonies have I taken, etc. The Scripture is called "testimonies" in respect to God himself, because it doth give a testimony to him, and makes God known to us: it gives a testimony of all those attributes that are himself, of his wisdom, of his power, of his justice, of his goodness, of his truth. The declaration of these, we have them all in the various books of the Scriptures: there is never a book, but there is a testification of these attributes. In the book of Genesis we have a testimony of his power in making the world, of his justice in drowning the world, and of his goodness in saving Noah. In the book of Exodus, we have a testimony of his providence in leading the people of Israel through the Red Sea, in bringing them out of Egypt; we have a testimony of his wisdom in giving them his law. What should I name more? In the New Testament, in the Gospel, all is testimony. As the Old gave testimony to God, so the New to Christ: "To him gave all the prophets witness"; not only the Old, but the New: "These are they that testify of me." Everywhere there is testimony of Christ, of his humility, in taking our nature; of his power, in working miracles; of his wisdom, in the parables that he spoke; of his patience and love, in the torments that he suffered for us. Both Law and Gospel the whole book of Scripture, and every part of it in these regards is fitly called "the testimonies of the Lord." And the holy Psalmist made choice of this name when he was to speak to the honour and glory of it; because it was that name from which he sucked a great deal of comfort, because it was the testimony of God's truth and goodness and wisdom and power to him; thereupon he makes so precious esteem of it as to account it his "heritage." Richard Holdsworth (1590-1649), in "The Valley of Vision."
Ver. 111. Thy testimonies. By "testimonies" is meant the covenant between God and his people; wherein he bindeth himself to them, and them to him. Some think that the excellency of the word is here set out by many names; but we must look to the propriety of every word: as before by "judgments, "so by this word "testimonies, "is meant the covenant: not the commandments, because they cannot be an inheritance, for they cannot comfort us, because we cannot fulfil them, but fail in them, and cannot therefore take comfort in them. It is the gospel that bringeth peace and comfort. "The law, "when it is taken generally, containeth all the word, particularly the commandments; so "the word" generally containeth both law and gospel, but particularly the promises, as Romans 10:0. So likewise by the "testimonies, "when they are opposed to the law, is meant the promises of the covenant, as Isaiah 8:0, and this testimony is confirmed to us by the sacraments, as to them by sacrifices. Richard Greenham.
Ver. 111. As an heritage. Why the divine testimonies should be called by the Psalmist an inheritance; why he brings them within the compass of this notion, may not So easily be understood; for the word of God points out the inheritance, but it is not the inheritance itself. Yes, there is good reason to be given for the expression, were there no more than this, that we consider the inestimable comfort, and heavenly treasure that is to be found in the word of God; it is a rich mine of all celestial treasure, it is a storehouse of all good things, of all saving knowledge. All privileges whatsoever they are that we can expect on earth or heaven, they are all contained in the word of God: here is ground enough why it is called an inheritance; he hath a good heritage that hath all these.
Yet there is a better reason than this; for if it be so that heaven is our inheritance, then the word of God is; because it is the word that points out heaven, that gives the assurance of heaven: we have in the word of God all the evidences of heaven. Whatsoever title any saint hath to heaven, he hath it in and out of the word of God. There are the evidences in the word of God; both the evidence of discovery, it is the holy terrier of the celestial Canaan, and the evidence of assurance, it is as a sacred bond or indenture between God and his creature. St. Gregory said wittily, when he called it God's epistle that he sent to man for the declaration of his will and pleasure, he might as well have called it God's deed of gift, whereby he makes over and conveys to us all those hopes that we look for in heaven. Whatsoever interest we have in God, in Christ, whatsoever hope of bliss and glory, whatsoever comfort of the Spirit, whatsoever proportion of grace, all are made over to us in the promises of the gospel, in the word of God.
Now put this together, look as in human affairs, evidences, though they be not properly the inheritance itself, yet they are called the inheritance, and are the inheritance, though not actually, yet virtually so; because all the title we have to an inheritance is in the deeds and evidences; therefore evidences are precious things. Though it be but a piece of paper, or parchment full of dust and worm eaten, yet it is as much worth sometimes as a county, as much worth as all a man's possessions besides. So likewise it is with the Scriptures; they are not actually and properly the inheritance itself, but they are via, the way to the kingdom. It is called the gospel of the kingdom, nay more, the kingdom itself: "The kingdom of God is come among you, "or "to you". Why the kingdom? Why the inheritance? By the same reason, both, because here we have the conveyance, here we have the deed, here we have the assurance of whatsoever title or claim we make to heaven. Richard Holdsworth.
Ver. 111. They are the rejoicing of my heart. He saith not that God's testimonies bring joy, but that they are joy; there is no other joy but the delight in the law of the Lord. For all other joy, the wise king said of laughter, "thou art mad, "and of joy, "what is it that thou dost?" Ecclesiastes 6:0. True joy is the earnest which we have of heaven, it is the treasure of the soul, and therefore should be laid up in a safe place; and nothing in this world is safe to place it in. And therefore with the spouse we say, "We will be glad in thee, we will remember thy love more than wine." Let others seek their joy in wine, in society, in conversation, in music; for me, thou hast put gladness in my heart, more than in the time that their corn and their wine increased. These indeed are the precious fruits of the earth, but they seal not up special favour; a man may have together with them, an empty, husky, and chaffy soul. And therefore these are not the joys of the saints; they must have God, or else they die for sorrow; his law is their life. Abraham Wright.
HINTS TO PREACHERS.
Ver. 111.
1. Estate.
2. Entering upon it.
3. Entail upon it.
4. Enjoyment of it.
Ver. 111. Notice,
1. How rich the Psalmist was determined to be: "Thy testimonies have I taken as a heritage." Rich,
(a) In knowledge.
(b) In holiness.
(c) In comfort.
(d) In companionship, for God's company goes with his word.
(e) In hope.
2. How he clung to his wealth: "For ever."
(a) He hurt none by so doing; he could give generously his portion, and yet not waste.
(b) He was right; for he had the only wealth of which an everlasting possession is possible.
(c) He was wise.
3. How he rejoiced in his wealth: "They are the rejoicing of my heart."
(a) Here is internal and deep joy; not always possible to the possession of wealth.
(b) Pure, unalloyed joy; it is never so with other wealth.
(c) Safe joy; other joy is dangerous.
(d) Unloseable joy. J.F.
Psalms 119:112*
Ver. 112. I have inclined mine heart to perform thy statutes alway, even unto the end. He was not half inclined to virtue, but heartily inclined to it. His whole heart was bent on practical, persevering godliness. He was resolved to keep the statutes of the Lord with all his heart, throughout all his time, without erring or ending. He made it his end to keep the law unto the end, and that without end. He had by prayer, and meditation, and resolution made his whole being lean towards God's commands; or as we should say in other words the grace of God had inclined him to incline his heart in a sanctified direction. Many are inclined to preach, but the Psalmist was inclined to practise; many are inclined to perform ceremonies, but he was inclined to perform statutes; many are inclined to obey occasionally, but David would obey alway; and, alas, many are inclined for temporary religion, but this godly man was bound for eternity, he would perform the statutes of his Lord and King even unto the end. Lord, send us such a heavenly inclination of heart as this: then shall we show chat thou hast quickened and taught us. To this end create in us a clean heart, and daily renew a right spirit within us, for only so shall we incline in the right direction.
Ver. 112. I have inclined my heart to perform thy statutes alway, etc. In the former verse he showed his faith, and his joy which came thereof; now he showeth that here in this joy he will keep the commandments; whereby he showeth that this was a true joy, because it wrought a care to do good. For if we believe the promises truly, then we also love the commandments, otherwise faith is vain; a care to live a godly life nourisheth faith in God's promises. Here is the cause then why many regard not the word and sacraments; or if they do a little, it is to no purpose, because they labour not to keep the commandments. For unless they have care to do this, the word of God to them cannot be profitable, nor the sacraments sacred. Richard Greenham.
Ver. 112. I have inclined my heart to perform, etc. Observe. In Psalms 119:36 he prayed to God, saying, "Incline my heart unto thy testimonies." And here he speaks about himself, saying, "I have inclined mine heart to perform thy statutes alway even unto the end." What need, then, was there to ask from God that which he in another place glories to have done himself? I answer: These things are not contrary the one to the other. God inclines, and the godly man inclines. Man inclines by striving; God inclines by effecting. Neither is that which the man attempts, nor that which he by striving achieves goodwards, from the man, but from God, who gives, "both to will and to do of His good pleasure:" Philippians 2:13. Wolfgang Musculus.
Ver. 112. The sinful heart of itself will run any way; upon earthly things, upon evil things, or upon impertinent and unseasonable things; but it will not come to or keep upon that which it should mind; therefore it must be taken as by strong hand, and set upon spiritual things, set on musing and meditation of heavenly things. A carnal heart is like the loadstone, it cleaves to nothing but steel or iron, and both of them easily unite: but the heart must be of another property, and act in a higher way. And a good heart, though it thinks too much earthward, and runs often wrong, yet it will set itself in its thinking on right objects, and make itself and them to meet and unite. David tells us how he did; he inclined his heart to God's commandments, both to keep them and to meditate on them. He took and bent his heart, as a thing bending too much to other things; set his mind on musing on it. He found his heart and the law of God too far asunder, and so would continue, unless he brought them together and made them one. If he had not brought his heart to the word, he had never meditated: the object cannot apply itself to the mind, but the mind must bring itself to the object. No holy duties will come to us, we must come to them. Nathanael Ranew, in "Solitude Improved by Divine Meditation, " 1670.
Ver. 112. I have inclined mine heart to perform, etc. In this work he was determined to continue.
1. "I have inclined my heart." The counsel of the soul is like a balance; and the mind, which hath the commanding power over the affections, inclines the balance to that which it judges best.
2. It was to perform it that he thus inclined his heart.
3. And this not for a time, or some particular occasion, but always, and unto the end. Then the end of life would be the beginning of glory. Adam Clarke.
Ver. 112. I have inclined my heart. The prophet, in order briefly to define what it is to serve God, asserts that he applied not only his hands, eyes, or feet, to the keeping of the law, but that he began with the affection of the heart. John Calvin.
Ver. 112. Unto the end. Our life on earth is a race; in vain begins he to run swiftly, that fainteth, and gives over before he come to the end. And this was signified (saith Gregory) when in the law the tail of the beast was sacrificed with the rest: perseverance crowneth all. It is good we have begun to do well; let us also strive to persevere to the end. William Cowper.
Ver. 112-113. When David had an inclination in his heart to God's statutes, the immediate effect of it was to "hate vain thoughts." We read, "I have inclined mine heart to perform thy statutes"; and it follows, "I hate vain thoughts." The vanity of his heart was a burden to him. A new creature is as careful against wickedness in the head or heart, as in the life. A godly man would be purer in the sight of God than in the view of man. He knows none but God can see the wanderings of his heart or the thoughts of his head, yet he is as careful that sins should not rise up as that they should not break out. Stephen Charnock.
HINTS TO PREACHERS.
Ver. 112. Heart leanings. Personality, pressure, inclination, performance, constancy, perpetuity.
Verse 112. The godly man's obedience.
1. Its reality
(a) "To perform"; not words or feelings merely; but deeds.
(b) "Thy statutes"; not human inventions, nor self conceits, nor conventional maxims.
2. Its cordiality: "inclined my heart."
(a) Heart inclination is requisite for pleasing a heart searching God.
(b) And to make obedience easy and even delightful.
(c) "I have, "he says; was it therefore his doing? Yes. Was it his work alone No. See Psalms 119:36.
(d) The proofs. (1) Universality: "statutes, "the whole of them. (2) Uniformity: "alway."
3. Its constancy: "even unto the end."
(a) Though a man should be cautious when planning for the future, yet this life long purpose is right, wise, and safe.
(b) Nor can he purpose less, if holy fervency fill the heart.
(c) It is no more than what God and consistency demand. J.F.
Psalms 119:113*
Ver. 113. I hate vain thoughts: but thy law do I love. In this paragraph the Psalmist deals with thoughts and things and persons which are the opposite of God's holy thoughts and ways. He is evidently in great fear of the powers of darkness, and of their allies, and his whole soul is stirred up to stand against them with a determined opposition. Just as he began the octave, Psalms 119:97, with "O how I love thy law, "so here he begins with a declaration of hatred against that which breaks the law. The opposite of the fixed and infallible law of God is the wavering, changing opinion of men: David had an utter contempt and abhorrence for this; all his reverence and regard went to the sure word of testimony. In proportion to his love to the law was his hate of man's inventions. The thoughts of men are vanity; but the thoughts of God are verity. We hear much in these days of "men of thought, ""thoughtful preachers, "and "modern thought": what is this but the old pride of the human heart? Vain man would be wise. The Psalmist did not glory in his thoughts; and that which was called "thought" in his day was a thing which he detested. When man thinks his best his highest thoughts are as far below those of divine revelation as the earth is beneath the heavens. Some of our thoughts are specially vain in the sense of vain glory, pride, conceit, and self trust; others in the sense of bringing disappointment, such as fond ambition, sinful dreaming, and confidence in man; others in the sense of emptiness and frivolity, such as the idle thoughts and vacant romancing in which so many indulge; and, yet once more, too many of our thoughts are vain in the sense of being sinful, evil, and foolish. The Psalmist is not indifferent to evil thoughts as the careless are; but upon them he looks with a hate as true as was the love with which he clung to the pure thoughts of God.
The last octave was practical, this is thoughtful; there the man of God attended to his feet, and here to his heart: the emotions of the soul are as important as the acts of the life, for they are the fountain and spring from which the actions proceed. When we love the law it becomes a law of love, and we cling to it with our whole heart.
Ver. 113. I hate vain thoughts or, the evil devices; or, the double hearted imaginations; or, the intermeddling, counter coursing thoughts: that is to say, that kind of practice of some men, that sail with every wind, and seek still to have two strings to their bow. The Hebrew word doth properly signify boughs Or branches, which shoot up perplexedly or confusedly in a tree. Theodore Haak, 1618-1657.
Ver. 113. I hate vain thoughts. In those vacant hours which are spared from business, pleasure, company, and sleep, and which are spent in solitude, at home or abroad; unprofitable, proud, covetous, sensual, envious, or malicious imaginations, occupy the minds of ungodly men, and often infect their very dreams. These are not only sinful in themselves, indicating the state of their hearts, and as such will be brought into the account at the day of judgment; but they excite the dormant corruptions, and lead to more open and gross violations of the holy law. The carnal mind welcomes and delights to dwell upon these congenial imaginations, and to solace itself by ideal indulgences, when opportunity of other gratification is not presented, or when a man dares not commit the actual transgression. But the spiritual mind recoils at them; such thoughts will intrude from time to time, but they are unwelcome and distressing, and are immediately thrust out; while other subjects, from the word of God, are stored up in readiness to occupy the mind more profitably and pleasantly during the hours of leisure and retirement. There is no better test of our true character, than the habitual effect of "vain thoughts" upon our minds whether we love and indulge them, or abhor, and watch and pray against them. Thomas Scott, 1747-1821.
Ver. 113. I hate vain thoughts, A godly man may have roving thoughts in duty. Sad experience proves this; the thoughts will be dancing up and down in prayer. The saints are called stars; but many times in duty they are wandering stars. The heart is like quicksilver which will not fix. It is hard to tie two good thoughts together; we cannot lock our hearts so close, but that distracting thoughts, like wind, will get in. Hierom complains of himself; "Sometimes, "saith he, "when I am about God's service, I am walking in the galleries, or casting up accounts." But these wandering thoughts are not allowed: "I hate vain thoughts, "they come as unwelcome guests, which are no sooner spied, but turned out of doors. Thomas Watson.
Ver. 113. I hate. Every dislike of evil is not sufficient; but perfect hatred is required of us against all sorts and degrees of sin. David Dickson.
Ver. 113. Vain thoughts. The word is used for the opinions of men; and may be applied to all heterodox opinions, human doctrines, damnable heresies; such as are inconsistent with the perfections of God, derogate from his grace, and from the son and offices of Christ; and are contrary to the word, and which are therefore rejected and abhorred by good men. John Gill.
Ver. 113. Vain thoughts. Hebrew, "sedphim", halting between two opinions. See 1 Kings 18:21. Hence it signifies sceptical doubts. Christopher Wordsworth.
Ver. 113. Vain thoughts. Our thoughts are set upon trifles and frivolous things, neither tending to our own profit nor the benefit of others: "The heart of the wicked is little worth; "all their debates, conceits, musings, are of no value: for all their thoughts are taken up about childish vanity and foolish conceits. "The thought of foolishness is sin" (Proverbs 24:9); not only the thought of wickedness, but foolishness. Thoughts are the firstborn of the soul, the immediate issues of the mind; yet we lavish them away upon every trifle. Follow men all the day long, and take account of their thoughts. Oh! what madness and folly are in all the musings they are conscious of: "The Lord knoweth the thoughts of man, that they are vanity" (Psalms 94:11). If we did judge as God judges, all the thoughts, reasonings, discourses of the mind, if they were set down in a table, we might write at the bottom, Here is the sum and total account of all, nothing but vanity.
The sins that do most usually engross and take up our thoughts are,
First. Uncleanness. Speculative wickedness makes way for active: "Hath committed adultery...in his heart" (Matthew 5:28). There is a polluting ourselves by our thoughts, and this sin usually works that way.
Secondly. Revenge. Liquors are soured when long kept; so, when we dwell upon discontents, they turn to revenge. Purposes of revenge are most sweet and pleasant to carnal nature: "Frowardness is in his heart, he deviseth mischief continually" (Proverbs 6:14), that is to say, he is full of revengeful and spiteful thoughts.
Thirdly. Envy. It is a sin that feeds upon the mind. Those songs of the women, that Saul had slain his thousands, but David his ten thousands, they ran in Saul's mind, therefore he hated David (1 Samuel 18:9). Envy is an evil disease that dwelleth in the heart, and betrays itself mostly in thoughts.
Fourthly. Pride. Either pride in the desires or pride in the mind, either vain glory or self conceit; this is entertaining our hearts with whispers of vanity: therefore it is said, "He hath scattered the proud in the imagination of their hearts" (Luke 1:51): proud men are full of imaginations.
Fifthly. Covetousness, which is nothing but vain musings and exercises of the heart: "A heart they have exercised with covetous practices" (2 Peter 2:14). And it withdraws the heart in the very time of God's worship: "Their heart goeth after their covetousness" (Ezekiel 33:31).
Sixthly. Distrust is another thing which usually takes up our thoughts distracting motions against God's providence. Thomas Manton.
Ver. 113. Vain thoughts. Let us see what vanity is. Take it in all the acceptances of it, it is true of our thoughts that they are "vain."
1. It is taken for unprofitableness. So, Ecclesiastes 1:2-3, "All is vain, "because there is "no profit in them under the sun." Such are our thoughts by nature; the wisest of them will not stand us in any stead in time of need, in time of temptation, distress of conscience, day of death or judgment: 1 Corinthians 2:6, "All the wisdom of the wise comes to nought"; Proverbs 10:20. "The heart of the wicked is little worth, "not a penny for them all.
2. Vanity is taken for lightness. "Lighter than vanity, "is a phrase used, Psalms 62:9; and whom is it spoken of? Of men; and if anything in them be lighter than other, it is their thoughts, which swim in the uppermost parts, float at the top, are as the scum of the heart. When all the best, and wisest, and deepest, and solidest thoughts in Belshazzar, a prince, were weighed, they were found too light, Daniel 5:27.
3. Vanity is put for folly. So, Proverbs 12:11, "vain men" is made all one with men "void of understanding." Such are our thoughts. Among other evils which are said to "come out of the heart" (Mark 7:22), afrosunh is reckoned as one, "foolishness"; that is, thoughts that are such as madmen have, and fools nothing to the purpose, of which there can be made no use.
4. Vanity is put for inconstancy and frailty; therefore vanity and a shadow are made synonymous, Psalms 144:4. Such are our thoughts, flitting and perishing, as bubbles: Psalms 144:4, "All their thoughts perish."
5. Lastly, they are wicked and sinful. Vanity is Jeremiah 4:14 yoked with wickedness, and vain men and sons of Belial are all one, 2 Chronicles 8:7. And such are our thoughts by nature: Proverbs 14:9, "The thought of foolishness is sin." And therefore a man is to be humbled for a proud thought. Thomas Goodwin.
Ver. 113. But thy law do I love Ballast your heart with a love to God. Love will, by a pleasing violence bind down our thoughts: if it doth not establish our minds, they will be like a cork, which, with a light breath, and a short curl of water, shall be tossed up and down from its station. Scholars that love learning will be continually hammering upon some notion or other which may further their progress, and as greedily clasp it as the iron will its beloved loadstone. He that is "winged with a divine love" to Christ will have frequent glances and flights toward him, and will start out from his worldly business several times in a day to give him a visit. Love, in the very working, is a settling grace; it increaseth our delight in God, partly by the sight of his amiableness, which is cleared to us in the very act of loving; and partly by the recompences he gives to the affectionate carriage of his creature; both which will prevent the heart's giving entertainment to such loose companions as evil thoughts. Stephen Charnock.
Ver. 113-114. When David was able to vouch his love to the command, he did not question his title to the promise. Here he asserts his sincere affection to the precepts: "I hate vain thoughts: but thy law do I love." Mark he doth not say he is free from vain thoughts, but he "hates" them, he likes their company no better than one would a pack of thieves that break into his house. Neither saith he that he fully kept the law, but he "loved" the law even when he failed of exact obedience to it. Now from this testimony his conscience brought in for his love to the law, his faith acts clearly and strongly on the promise in the next words, "Thou art my hiding place and my shield: I hope in thy word." William Gurnall.
HINTS TO PREACHERS.
Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.
Ver. 113-120. Vain thoughts contrasted with God's law. The believer takes sides (Psalms 119:113-115); prays for upholding in the law (Psalms 119:116-117); contemplates the fate of the followers of vain thoughts (Psalms 119:118-119); and expresses the godly fear thereby inspired (Psalms 119:120).
HINTS TO PREACHERS.
Ver. 113. The thought of the age, and the truth of all ages.
Ver. 113.
1. The object of hatred.
2. The object of love.
OR
1. Love the cause of hatred.
2. Hatred the effect of love. G.R.
Ver. 113. Vain thoughts. What they are. Whence they arise. The mischief they cause. How they should be treated. W.H.J.P.
Ver. 113. How the believer
1. Is troubled by vain thoughts. A frequent and painful experience:
2. Does not tolerate vain, thoughts. Some, suffer them to lodge within; he is anxious to expel them.
3. Triumphs over vain thoughts. By his love to the law of God. His prayer is "With thoughts of Christ and things divine,
Fill up this foolish heart of mine." W.H.J.P.
Psalms 119:114*
Ver. 114. Thou art my hiding place and my shield. To his God he ran for shelter from vain thoughts; there he hid himself away from their tormenting intrusions, and in solemn silence of the soul he found God to be his hiding place. When called into the world, if he could not be alone with God as his hiding place, he could have the Lord with him as his shield, and by this means he could ward off the attacks of wicked suggestions. This is an experimental verse, and it testifies to that which the writer knew of his own personal knowledge: he could not fight with his own thoughts, or escape from them, till he flew to his God, and then he found deliverance. Observe that he does not speak of God's word as being his double defence, but he ascribes that to God himself. When we are beset by very spiritual assaults, such as those which arise out of vain thoughts, we shall do well to fly distinctly to the person of our Lord, and to cast ourselves upon his real presence. Happy is he who can truly say to the triune God, "Thou art my hiding place." He has beheld God under that glorious covenant aspect which ensures to the beholder the surest consolation.
I hope in thy word. And well he might, since he had tried and proved it: he looked for protection from all danger, and preservation from all temptation to him who had hitherto been the tower of his defence on former occasions. It is easy to exercise hope where we have experienced help. Sometimes when gloomy thoughts afflict us, the only thing we can do is to hope, and, happily, the word of God always sets before us objects of hope and reasons for hope, so that it becomes the very sphere and support of hope, and thus tiresome thoughts are overcome. Amid fret and worry a hope of heaven is an effectual quietus.
Ver. 114. Thou art my hiding place and my shield, etc. From vain thoughts and vain persons the Psalmist teaches us to fly, by prayer, to God, as our Refuge and Protector. This course a believer will as naturally take, in the hour of temptation and danger, as the offspring of the hen, on perceiving a bird of prey hovering over their heads, retire to their "hiding place, "under the wings of the dam; or as the warrior opposeth his "shield" to the darts which are aimed at him. George Horne.
Ver. 114. Thou art my hiding place. Christ hath all qualifications that may fit him for this work of being a hiding place to believers].
1. He hath strength. A hiding place must be locus munitissimus. Paper houses will never be good hiding places. Houses made of reeds or rotten timber will not be fit places for men to hide themselves in. Jesus Christ is a place of strength. He is the Rock of Ages: His name is "the Mighty God, "Isaiah 9:6.
2. He hath height. A hiding place must be locus excelsissimus. Your low houses are soon scaled. Jesus Christ is a high place; he is as high as heaven. He is the Jacob's ladder that reacheth from earth to heaven: Genesis 28:12. He is too high for men, too high for devils; no creature can scale these high walls.
3. He hath secret places. A hiding place must be locus abditissimus. The more secret, the more safe. Now, Jesus Christ hath many secret chambers that no creatures can ever find: So 2:14, "O my dove, that art in the secret places of the stairs." As Christ hath hidden comforts which no man knows but he that receiveth them; so he hath hidden places of secrecy which none can find out but he that dwells in them. "Come, my people, outer into thy chambers, and shut the doors upon thee" (Isaiah 26:0).
4. Christ is faithful. He that will hide others had need be very faithful. A false hearted protector is worse than an open pursuer. "Will the men of Keilah deliver me up?" saith David; "They will deliver thee up, "saith the Lord. But now Christ is faithful: Revelation 3:14, he is "the faithful witness; "he cannot be bribed to surrender up any creature that comes to hide himself with him. Christ will die before he will betray his trust.
5. Christ is diligent. Diligence is as necessary in those that will hide others, as faithfulness. A sleepy guard may betray a castle or garrison as well as a faithless guard. But Jesus Christ is very diligent and watchful, he hath his intelligencers abroad; yea, his own eyes run to and fro in the earth, to see what contrivances are made and set on foot against those who are hid with him: Psalms 121:3-4, "He that keepeth Israel neither slumbereth nor sleepeth." Ralph Robinson (1614-1655), in "Christ All in All."
Ver. 114. Hiding place. The first word in the verse means properly a secret, or a secret place. Joseph Addison Alexander.
Ver. 114. My shield. Good people are safe under God's protection; he is their "strength and their shield"; their "help and their shield"; their "sun and their shield"; their "shield and their great reward"; and here, their "hiding place and their shield" Matthew Henry.
Ver. 114. Shield. The excellency and properties of a shield lie in these things: 1. In the largeness and breadth of it, in that it hides and covers the person that weareth it from all darts that are flung at him, so as they cannot reach him: Thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield (Psalms 5:12). 2. The excellence of a shield lies in that it is hard and impenetrable. So this answers to the invincible power of God's providence, by which he can break the assaults of all enemies; and such a shield is God.to his people: "My shield, and he in whom I trust" (Psalms 144:2). 3. Shall I add one thing more? Stones and darts flung upon a hard shield are beaten back upon him that flings them; so God beats back the evil upon his enemies and the enemies of his people: "Bring them down, O Lord, our shield" (Psalms 59:11). Thomas Manton.
Ver. 114. I hope in thy word. Of all the ingredients that sweeten the cup of human life, there is none more rich or powerful than hope. Its absence embitters the sweetest lot; its presence alleviates the deepest woe. Surround me with all the joys which memory can awaken or possession bestow, without hope it is not enough. In the absence of hope there is sadness in past and present joys sadness in the thought that the past is past, and that the present is passing too. But though you strip me of all the joys the past or the present can confer, if the morrow shineth bright with hope, I am glad amid my woe. Of all the busy motives that stir this teeming earth, hope is the busiest. It is the sweetest balm that soothes our sorrows, the brightest beam that gilds our pleasures. Hope is the noblest offspring, the first born, the last buried child of foreseeing and forecasting man. Without it the unthinking cattle may be content amid present plenty. But without it reflecting man should not, cannot be truly happy. William Grant (1814-1876), in "Christ our Hope, and other Sermons"
Ver. 114-115. Thou art my hiding place. "Depart from me, ye evil doers." Safe and quiet in his hiding place, David deprecates all attempts to disturb his peace. The society, therefore, of the ungodly is intolerable to him, and he cannot forbear frowning them from his presence. He had found them to be opposed to his best interests; and he feared their influence in shaking his determination of obedience to his God. Indeed, when have the Lord's people failed to experience such society to be a prevailing hindrance alike to the enjoyment and to the service of God? Charles Bridges.
HINTS TO PREACHERS.
Ver. 114. Our protection from danger "hiding-place"; in danger "shield"; before danger "I hope."
Ver. 114. Hiding place. Secrecy to conceal us. Capacity to hold us. Safety. Comfort. T. Manton.
Ver. 114. Hiding and hoping.
1. A hiding place needed.
2. A hiding place provided (Isaiah 25:14 Isaiah 25:32:2).
3. A hiding place used. C.A.D.
Ver. 114.
1. The refuge provided: "Thou art, "etc.
2. The refuge revealed: "In thy word."
3. The refuge found: "I hope, "etc. G.R.
Ver. 114. Thou art my hiding place.
1. In thy grace, from condemnation.
2. In thy compassion, from sorrow.
3. In thy succour, from temptation.
4. In thy power, from opposition.
5. In thy fulness, from want. W.J.
Psalms 119:115*
Ver. 115. Depart from me, ye evil doers. Those who make a conscience of their thoughts are not likely to tolerate evil company. If we fly to God from vain thoughts, much more shall we avoid vain men. Kings are all too apt to be surrounded by a class of men who flatter them, and at the same time take liberty to break the laws of God: David purged his palace of such parasites; he would not harbour them beneath his roof. No doubt they would have brought upon him an ill name, for their doings would have been imputed to him, since the acts of courtiers are generally set down as acts of the court itself; therefore the king sent them packing bag and baggage, saying, "Depart from me." Herein he anticipated the sentence of the last great day, when the Son of David shall say, "Depart from me, ye workers of iniquity." We cannot thus send all malefactors out of our houses, but it will often become a duty to do so where there is right and reason for it. A house is all the better for being rid of liars, pilferers, lewd talkers, and slanderers. We are bound at all hazards to keep ourselves clear of such companions as come to us by our own choice if we have any reason to believe that their character is vicious. Evil doers make evil counsellors. Those who say unto God, "Depart from us, " ought to hear the immediate echo of their words from the mouths of God's children, "Depart from us. We cannot eat bread with traitors."
For I will keep the commandments of my God. Since he found it hard to keep the commandments in the company of the ungodly, he gave them their marching orders. He must keep the commandments, but he did not need to keep their company. What a beautiful title for the Lord this verse contains! The word God only occurs in this one place in all this lengthened psalm, and then it is attended by the personal word "my" "my God." "My God! how charming is the sound!.
How pleasant to repeat!
Well may that heart with pleasure bound,
Where God hath fixed his seat."
Doddridge.
Because Jehovah is our God therefore we resolve to obey him, and to chase out of our sight those who would hinder us in his service. It is a grand thing for the mind to have come to a point, and to be steadfastly fixed m the holy determination, "I will keep the commandments." God's law is our pleasure when the God of the law is our God.
Ver. 115. Depart from me, ye evil doers, etc. As if he had said, talk no more of it, save your breath, I am resolved on my course, I have sworn, and am steadfastly purposed to keep the commandments of my God; with God's help, there will I hold me, and all the world shall not wrest me from it. Robert Sanderson, 1587-1663.
Ver. 115. Depart from me, ye workers of iniquity, etc. It is common to sin for company, and that cup usually goeth round, and is handed from one to another. It is therefore wise to quit the company which is infected by sin. It can bring thee no benefit. At least evil company will abate the good in thee. The herb of grace will never thrive in such a cold soil. How poorly doth the good corn grow which is compassed about with weeds! Cordials and restoratives will do little good to the natural body, whilst it aboundeth with ill humours. Ordinances are little effectual to souls which are distempered with such noxious inmates. It is said of the mountain Kadish, that whatsoever vine be planted near it, it causeth it to wither and die: it is exceeding rare for saints to thrive near such pull backs. It is difficult, even to a miracle, to keep God's commandments and evil company too; therefore when David would marry himself to God's commands, to love them, and live with them, for better for worse, all his days, he is forced to give a bill of divorce to wicked companions, knowing that otherwise the match could never be made: "Depart from me, ye workers of iniquity, for I will keep the commandments of my God." As if he had said, Be it known unto you, O sinners, that I am striking a hearty covenant with God's commands; I like them so well, that I am resolved to give myself up to them, and to please them well in all things, which I can never do unless ye depart; ye are like a strumpet, which will steal away the love from the true wife. I cannot, as I ought, obey my God's precepts, whilst ye abide in my presence; therefore depart from me, ye workers of iniquity, for I will keep the commandments of my God. George Swinnock.
Ver. 115. Depart from me, ye evil doers. Woe be to the wicked man, and woe to those who adhere to him and associate with him, saith Ben Sira. And even the pagans of old thought that a curse went along with those who kept evil company. To inhabit, or to travel with an impious man, and one not beloved of the gods, was held by them to be unlucky and unfortunate.
Vetabo qui Cercris sacrum
Vulgavit, sub isdem
Sit trabibus, fragilemque mecuin
Solvat phaselum, as Horace speaks.
They who mysteries reveal
Beneath my roof shall never live,
Shall never hoist with me the doubtful sail.
To dwell under the same roof, or to sail in the same yacht or pleasure boat with profane persons was deemed unsafe and dangerous by men of Pagan principles. How much more, then, ought Christians to be thoroughly persuaded of the mischief and danger of conversing with wicked men? It can no ways be safe to hold correspondence with them. Yea, we are in great danger all the while we are with them. You have heard, I suppose, who it was that would not stay in the bath so long as an arch heretic was there. It was St. John the Evangelist; he would not (as Iranaeus acquaints us) remain in that place because Cerinthus, who denied the divinity of Christ, was then present there. That holy man thought no place was safe where such persons are.
Therefore be mindful of the Apostle's exhortation, and "Come out from among them" (2 Corinthians 6:17); listen to that voice from heaven: "Come out, that ye be not partakers of their sins, and that ye receive not of their plagues." Separate yourselves from them lest you not only in damage your souls, but your bodies, lest some remarkable judgment arrest you here, and lest the divine vengeance more furiously assault you hereafter. The fanciful poets tell us that Theseus and Perithous (a pair of intimate friends) loved one another so well that they went down to hell together. I am sure it is no poetical fiction that many do thus; that is to say, that they perish together, and descend into the bottomless pit for company's sake. John Edwards (1637-1716), in "Theologia Reformata."
Ver. 115. Depart from them that depart from God. T. Manton.
Ver. 115. Of my God. As a man can esteem of anything which he knows is his own; so if once he know that God is his, he cannot but love him, and carefully obey him: neither is it possible that any man can give to God hearty and permanent service, who is not persuaded to say with David, He is my God. All the pleasures, all the terrors of the world cannot sunder that soul from God, who can truly say, The Lord is my God. W. Cowper.
HINTS TO PREACHERS.
Ver. 115.
1. Ill company hinders piety.
2. Piety quits ill company.
3. Piety, in compelling this departure, acts as God will do at the last.
Ver. 115. Evil companionship incompatible with genuine righteousness.
1. They necessitate concealment and compromise.
2. They destroy the capability of communion with God, and the relish for spiritual things.
3. They blunt the sensitiveness of conscience.
4. They involve deliberate disobedience to God. J.F.
Psalms 119:116*
Ver. 116. Uphold me according unto thy word, that I may have. It was so necessary that the Lord should hold up his servant, that he could not even live without it. Our soul would die if the Lord did not continually sustain it, and every grace which makes spiritual life to be truly life would decay if he withdrew his upholding hand. It is a sweet comfort that this great necessity of upholding is provided for in the word, and we have not to ask for it as for an uncovenanted mercy, but simply to plead for the fulfilment of a promise, saying, "Uphold me according to thy word." He who has given us eternal life hath in that gift secured to us all that is essential thereto, and as gracious upholding is one of the necessary things we may be sure that we shall have it.
And let me not be ashamed of my hope. In Psalms 119:114 he had spoken of his hope as founded on the word, and now he begs for the fulfilment of that word that his hope might be justified in the sight of all. A man would be ashamed of his hope if it turned out that it was not based upon a sure foundation; but this will never happen in our case. We may be ashamed of our thoughts, and our words, and our deeds for they spring from ourselves; but we never shall be ashamed of our hope, for that springs from the Lord our God. Such is the frailty of our nature that unless we are continually upheld by grace, we shall all so foully as to be ashamed of ourselves, and ashamed of all those glorious hopes which are now the crown and glory of our life. The man of God had uttered the most positive resolves, but he felt that he could not trust in his own solemn determination: hence these players. It is not wrong to make resolutions, but it will be useless to do so unless we salt them well with believing cries to God. David meant to keep the law of the Lord, but he first needed the Lord of the law to keep him.
Ver. 116. Uphold me. A kite soaring on high is in a situation quite foreign to its nature; as much as the soul of man is when raised above this lower world to high and heavenly pursuits. A person at a distance sees not how it is kept in its exalted situation: he sees not the wind that blows it, nor the hand that holds it, nor the string by whose instrumentality it is held. But all of these powers are necessary to its preservation in that preternatural state. If the wind were to sink it would fall. It has nothing whatever in itself to uphold itself; it has the same tendency to gravitate towards the earth that it ever had; and if left for a moment to itself it would fall. Thus it is with the soul of every true believer. It has been raised by the Spirit of God to a new, a preternatural, a heavenly state; and in that state it is at held by an invisible and Almighty hand, through the medium of faith. And upheld it shall be, but not by any lower in itself. If left for a moment it would fall as much as ever. Its whole strength is in God alone; and its whole security is in the unchangeableness of his nature, and in the efficacy of his grace. In a word, "It is kept by the power of Gad, through faith, unto salvation." From "The Book of Illustrations, "by H. G. Salter, 1840.