Ver. 163. I hate and abhor lying: not only "hate" it, nor simply I "abhor" it, but "hate and abhor, "to strengthen and increase the sense, and make it more vehement. Where the enmity is not great against the sin, the matter may be compounded and taken up; but David will have nothing to do with it, for he saith, I loathe and abhor it, and hate it with a deadly hatred. Slight hatred of a sinful course is not sufficient to guard us against ft. Thomas Manton.
Ver. 163. Sin seemeth to have its name from the Hebrew word "sana", to hate, the word here used, because it is most of all to be hated, as the greatest evil, as that which setteth us furthest from God the greatest good. None can hate it but those that love the law of God; for all hatred comes from love. A natural man may be angry with his sin, but hate it he cannot; nay, he may leave it, but not loathe it; if he did, he would loathe all sin as well as any one sin. Abraham Wright.
Ver. 163. Lying. All injustice is abominable: to do any sort of wrong is a heinous crime, but lying is that crime which, above all others, tendeth to the dissolution of society and disturbance of human life; which God therefore doth most loathe, and men have reason especially to detest. Of this the slanderer is most deeply guilty. "A witness of Belial scorneth judgment, and the month of the wicked devoureth iniquity, "saith the wise man: Proverbs 19:28. He is indeed, according to just estimation, guilty of all kinds of injury, breaking all the second table of commands respecting our neighbour. Most distinctly he beareth false witness against his neighbour: he doth covet his neighbour's goods, for 'tis constantly out of such an irregular desire, for his own presumed advantage, to dispossess his neighbour of some good, and transfer it on himself, that the slanderer uttereth his tale: he is also a thief and robber of his good name, a deflowerer and defiler of his reputation, an assassin and murderer of his honour. So doth he violate all the rules of justice, and perpetrates all sorts of wrong against his neighbour. Isaac Barrow.
HINTS TO PREACHERS.
Ver. 163. Opposite poles of the Christian character.
1. Why I hate lying, because it comes from the devil (Proverbs 8:44, Acts 5:3): it leads to the devil (Revelation 11:8, Revelation 22:15): it is base, dangerous, degrading (Proverbs 19:5, 1 Timothy 4:2, 2 Timothy 3:13): it is hated by the Lord (Proverbs 6:16, Proverbs 6:17, Proverbs 6:7:22).
2. Why I love the law. Because it emanates from God; is the reflection of his character; is the ideal of my character.
3. How I came thus to hate and love. By the grace of God: ver. 29.
G.A.D.
Ver. 163.
1. Opposite things.
2. Opposite feelings.
Psalms 119:164*
Ver. 164. Seven times a day do I praise thee because of thy righteous judgments. He laboured perfectly to praise his perfect God, and therefore fulfilled the perfect number of songs. Seven may also intend frequency. Frequently he lifted up his heart in thanksgiving to God for his divine teachings in the word, and for his divine actions m providence. With his voice he extolled the righteousness of the Judge of all the earth. As often as ever he thought of God's ways a song leaped to his lips. At the sight of the oppressive princes, and at the hearing of the abounding falsehood around him, he felt all the more bound to adore and magnify God, who in all things is truth and righteousness. When others rob us of our praise it should be a caution to us not to fall into the same conduct towards our God, who is so much more worthy of honour. If we praise God when we are persecuted our music will be all the sweeter to him because of our constancy in suffering. If we keep clear of all lying, our song will be the more acceptable because it comes out of pure lips. If we never flatter men we shall be the better condition for honouring the Lord. Do we praise God seven times a day? Do we praise him once in seven days?
Ver. 164. Seven times a day do I praise thee. Affections of the soul cannot long be kept secret; if they be strong they will break forth in actions. The love of God is like a fire in the heart of man, which breaks forth, and manifests itself in the obedience of his commandments, and praising him for Ins benefits; and this is it which David now protests, that the love of God was not idle in his heart, but made him fervent and earnest m praising God, so that" seven times a day" he did praise God. For by this number the carefulness of holy devotion is expressed, and the fervency of his love. In praising God he could not be satisfied, saith Basil. William Cowper.
Ver. 164. Seven times a day do I praise thee. "As every grace, " says Sibbes, "increaseth by exercise of itself, so doth the grace of prayer. By prayer we learn to pray." And thus it was with the Psalmist; he often times anticipated the dawning of the morning for his exercise of prayer; and at midnight frequently arose to pour out his soul in prayer; now he adds that "seven times in a day, "or as we might express it, "at every touch and turn, "he finds opportunity for and delight in praise. Oh for David's spirit and David's practice! Barton Bouchier.
Ver. 164. Seven times a day do I praise thee. A Christian ought to give himself up eminently to this diary without limits. Walter Marshall.
Ver. 164. Seven times a day do I praise thee. Not as if he had seven set hours for this duty every day, as the Papists would have it, to countenance their seven canonical hours, but rather a definite number is put for an indefinite, and so amounts to this, he did very often in a day praise God; his holy heart taking the hint of every providence to carry him to heaven on this errand of prayer and praise. William Gurrnall.
Ver. 164. Seven times a day. Some of the Jewish Rabbis affirm that David is here to be understood literally, observing, that the devout Hebrews Were accustomed to praise God twice in the morning, before reading the ten commandments, and once after; twice in the evening before reading the same portion of inspiration, and twice after; which makes up the number of seven times a day. James Anderson's note to Calvin in loc.
HINTS TO PREACHERS.
Ver. 164. Praise rendered. Frequently, statedly, heartily, intelligently.
Ver. 164. Perpetual praise.
1. True praise is ever warranted.
2. True praise is ever welcome.
3. True praise is never weary. C.A.D.
Ver. 164.
1. Some never praise thee; but, "seven times a day, "etc.; for I delight to do so. "Thy righteous judgments" are a terror to them, a joy to me.
2. Some feebly and coldly praise thee, while, "seven times, "etc. My warm devotion must frequently express itself in praise.
3. Some are content with occasionally praising thee, but, "seven times, "etc. They think it enough to begin and end the day with praise, while all the day long I am in the spirit of praise.
4. Some soon cease to praise thee, but, "seven times, "etc. Not seven times only, but "unto seventy times seven." Even without ceasing, will I praise thee.
W.H.J.P.
Psalms 119:165*
Ver. 165. Great peace have they which love thy law. What a charming verse is this! It dwells not with those who perfectly keep the law, for where should such men be found? but with those who love it, whose hearts and hands are made to square with its precepts and demands. These men are ever striving, with all their hearts, to walk in obedience to the law, and though they are often persecuted they have peace, yea, great peace; for they have learned the secret of the reconciling blood, they have felt the power of the comforting Spirit, and they stand before the Father as men accepted. The Lord has given them to feel his peace, which passed all understanding. They have many troubles, and are likely to be persecuted by the proud, but their usual condition is that of deep calm a peace too great for this little world to break.
And nothing shall offend them, or, "shall really injure them." "All things work together for good to them that love God, to them who are the called according to his purpose." It must needs be that offences come, but these lovers of the law are peacemakers, and so they neither give nor take offence. That peace which is founded upon conformity to God's will is a living and lasting one, worth writing of with enthusiasm, as the Psalmist here does.
Ver. 165. Great peace have they which love thy law. Amidst the storms and tempests of the world, there is a perfect calm in the breasts of those, who not only do the will of God, but "love" to do it. They are at peace with God, by the blood of reconciliation; at peace with themselves, by the answer of a good conscience, and the subjection of those desires which war against the soul; at peace with all men, by the spirit of charity; and the whole creation is so at peace with them that all things work together for their good. No external troubles can rob them of this "great peace, "no "offences" or stumbling blocks, which are thrown in their way by persecution, or temptation, by the malice of enemies, or by the apostasy of friends, by anything which they see, hear of, or feel, can detain, or divert them from their course. Heavenly love surmounts every obstacle, and runs with delight the way of God's commandments. George Horne.
Ver. 165. Great peace have they which love thy law. There have been Elis trembling for the ark of God, and Uzzahs putting out their hand in fear that it was going to fall; but in the mids't of the deepest troubles through which the church has passed, and the fiercest storms that have raged about it, there have been true, faithful men of God who have never despaired. In every age there have been Luthers and Latimers, who have not only held fast their confidence, but whose peace has deepened with the roaring of the waves. The more they have been forsaken of men, the closer has been their communion with God. And with strong hold of him and of his promises, and hearts that could enter into the secret place of the Most High, although there has been everything without to agitate, threaten, and alarm, they have been guided into perfect peace. James Martin, in, "The Christian Mirror, and other Sermons",
1878.
Ver. 165. Great peace have they which love thy law. Clearness of conscience is a help to comfortable thoughts. Yet observe, that peace is not so much effected as preserved by a good conscience and conversation; for though joy in the Holy Ghost will make its nest nowhere but in a holy soul, yet the blood of Christ only can speak peace; "being justified by faith, we have peace:" Romans 5:1. An exact life will not make, but keep conscience quiet; an easy shoe does not heal a sore foot, but it keeps a sound one from hurt. Walking with God according to gospel rules hath peace entailed upon it, and that peace is such a treasure, as thereby, a Christian may have his rejoicing from himself. Galatians 6:4, Galatians 6:16. His own heart sings him a merry tune, which the threats and reproaches of the world cannot silence. The treasure of comfort is not expended in affliction; death itself doth not exhaust but increase and advance it to an eternal triumph. O the excellency and necessity of it! Paul laid it up for a death-bed cordial: "Our rejoicing is this, the testimony of our conscience:" 2 Corinthians 1:12. And Hezekiah dares hold it up to God, as well as cheer up himself with it on approaching death. A conscience good in point of integrity will be good also in point of tranquillity: "The righteous are bold as a lion": they have great peace that love and keep God's commandments: Proverbs 28:1 Psalms 119:165. And saith the apostle, "If our heart condemn us not, then have we confidence towards God" (1 John 3:2), and I may add also, towards men. Oh! what comfort and solace hath a clear conscience! A conscientious man hath something within to answer accusations without; he hath such a rich treasure as will not fail in greatest straits and hazards. I shall conclude this with a notable saying of Bernard: "The pleasures of a good conscience are the Paradise of souls, the joy of angels, a garden of delights, a field of blessing, the temple of Solomon, the court of God, the habitation of the Holy Spirit." Oliver Heywood.
Ver. 165. Great peace. Note that for "peace" the Hebrew word is mylw, shalom:it signifies not only "peace, "but also perfection, wholeness, prosperity, tranquillity, healthfulness, safety, the completion and consummation, of every good thing; and so it is frequently taken by the Hebrews; hence in salutations, wishing one the other well, they say, Pl mylw, shalom lekha, i.e, "peace be with thee"; as if one should say, "may all things be prosperous with thee." Thomas Le Blanc.
Ver. 165. They which love thy law. To love a law may Seem strange; but it is the only true divine life. To keep it because we are afraid of its penalties is only a form of fear or prudential consideration. To keep it to preserve a good name may be propriety and respectability. To keep it because it is best for society may be worldly self interest. To keep it because of physical health may be the policy of epicurean philosophy. To keep it because we love it is to show that it is already part of us has entered into the moral texture of our being. Sin then becomes distasteful, and temptations lose their power. W.M. Statham, quoted in "Atictoilette Commentary on the
Psalms", 1879.
Ver. 165. And nothing shall offend them. Hebrew, "they shall have no stumbling block." 1 John 4:10, "There is none occasion of stumbling in him" who abides in the light, which makes him to see and avoid such stumblingblocks. Wealth, tribulation, temptation, which are the occasion to many of falling (Isaiah 8:14, Isaiah 8:15; Ezekiel 3:20 Ezekiel 3:7:19 Ezekiel 3:14:3 Ezekiel 3:4:7), are not so to him. A.R. Faussett.
Ver. 165. Learn the true wisdom of those of you who are new creatures, and who love God's holy law. All of you who are really brought to Christ are changed into his image, so that you love God's holy law. "I delight in the law of God after the inward man." "The statutes of the Lord are right, rejoicing the heart": Psalms 19:0. The world says: What a slave you are! you cannot have a little amusement on the Sabbath you cannot take a Sabbath walk, or join a Sabbath tea party; you cannot go to a dance or a theatre; you cannot enjoy the pleasures of sensual indulgence you are a slave. I answer: Christ had none of these pleasures. He did not want them: nor do we. He knew what was truly wise, and good, and happy, and he chose God's holy law. He was the freest of all beings, and yet he knew no sin. Only make me free as Christ is free this is all I ask. "Great peace have they which love thy law: and nothing shall offend them." Robert Murray M Cheyne, 1813-1843.
Ver. 165. Nothing shall offend them. They that have this character of God's children, will not the stumbled at God's dispensations, let them he never so cross to their desires, because they have a God to fly unto in all their troubles, and a sure covenant to rest upon. Therefore the reproaches cast upon them, and on the way of God, do not scandalize them; for they have found God in that very way which others speak evil of; they are not so offended by anything that attends the way of God, as to dislike or forsake that way. Nevertheless we must take heed that we be not offended. John Bunyan.
HINTS TO PREACHERS.
Ver. 165.
1. Great love to a great law.
2. Great peace under great disquietude.
3. Great upholding from all stumblingblocks.
Ver. 165. Perfect peace.
1. The law of God should be regarded with love.
2. Love to the law is productive of great peace. Peace with God through the blood of reconciliation: peace with self by good conscience and suppression of evil desires: peace with men by charity.
3. The peace which springs from love to the law is a security against stumbling: "nothing shall offend them; "neither the daily cross (Mark 5:21, Mark 5:22) nor the fiery trial (Mark 4:7); nor the humbling doctrine (John 6:60, John 6:66, etc.). C.A.D
Ver. 165.
1. The characters described "they which love thy law."
2. The blessing they enjoy: "great peace."
3. The evils they escape: "nothing shall offend them."
G.R.
Ver. 165. The peace and security of the godly.
1. Their peace. It arises from
(a) Freedom from an accusing conscience.
(b) Conformity to the requirements of the law.
(c) Enjoyment of the privileges revealed in the law.
(d) Assurance of divine approval and benediction.
2. Their security.
(a) They are prepared for every duty.
(b) They are proof against every temptation.
(c) They are pledged to final perseverance.
(d) They have the promise of divine protection.
W.H.J.P.
Ver. 165.
1. An honourable title: "They which love thy law."
2. A good possession: "Great peace have they."
3. A blessed immunity: "Nothing shall offend them."
J.F.
Psalms 119:166*
Ver. 166. Lord, I have hoped for thy salvation, and done thy commandments. Here we have salvation by grace, and the fruits thereof. All David's hope was fixed upon God, he looked to him alone for salvation; and then he endeavoured most earnestly to fulfil the commands of his law. Those who place least reliance upon good works are very frequently those who have tile most of them; that same divine teaching which delivers us from confidence in our own doings leads us to abound in every good work to the glory of God. In times of trouble there are two things to be done, the first is to hope in God, and the second is to do that which is right. The first without the second would be mere presumption: the second without the first mere formalism. It is well if in looking back we can claim to have acted in the way which is commanded of the Lord. If we have acted rightly towards God we are sure that lie will act kindly with us.
Ver. 166. LORD, I have hoped for thy salvation, etc. This is the true posture in which all the servants of God should desire to be found hoping in his mercy, and doing his commands. How easy were it to demonstrate the connection between the mental feeling here recognized, and the obedience with which it is here associated! It is the hope of salvation which is the great and pervading motive to holiness, and it is the consciousness of obedience to the will of God which strengthens our hope of interest in the divine mercy. John Morison.
Ver. 166. Lord, I have hoped for thy salvation. This saying he borrowed from good old Jacob. Genesis 49:18. John Trapp.
Ver. 166. I have done thy commandments. Set upon the practice of what you read. A student in physics doth not satisfy himself to read over a system or body of physics, but he falls upon practising physics: the life blood of religion his in the practical part. Christians should be walking Bibles. Xenophon said, "Many read Lycurgus's laws, but few observe them." The word written is not only a rule of knowledge, but a rule of obedience; it is not only to mend our sight, but to mend our pace. David calls God's word "a lamp unto his feet" (Psalms 119:105). It was not only a light to his eyes to see by, but to his feet to walk by. By practice we trade with the talent of knowledge, and turn it to profit. This is a blessed reading of Scripture, when we fly from the sins which the word forbids, and espouse the doctrines which the word commands. Reading without practice will be but a torch to light men to hell. Thomas Watson.
Ver. 166,167,168. He that casts the commands behind his back is very presumptuous in applying the promises to himself. That hope which is not accompanied with obedience will make a man ashamed. He that has learned the word of God knows that the law is not made void by faith, but established: Romans 3:31. Christ the church's Head and Prophet, in his sermon upon the mount shows the extent of the law, requiring purity in the heart and thoughts, as well as in the life and actions, and condemns them "who shall break the least of these commands and shall teach men so"; but "those that teach and do them, "he owns as great in his kingdom: Matthew 5:19. The law spoken on Mount Sinai is established by the Legislator Christ in Mount Zion as a rule of righteousness. And they who are rightly instructed, "which walk according to this rule, "will have both heart and conversation ordered according to its direction, and "peace and mercy will be upon them, " and hereby they will show themselves to be indeed the Israel of God. Nathanael Vincent.
HINTS TO PREACHERS.
Ver. 166.
1. A hope which is not ashamed.
2. A life which is not ashamed.
3. A God of whom he is not ashamed.
Ver. 166. A good hope through grace.
1. Salvation is God's gift: "thy salvation."
2. Is apprehended by hope: "I have hoped."
3. Is accompanied by obedience: "and done thy commandments." Hebrews 6:9.
C.A.D.
Psalms 119:167*
Ver. 167. My soul hath kept thy testimonies. My outward life has kept thy precepts, and my inward life my soul, has kept thy testimonies. God has borne testimony to many sacred truths, and these we hold fast as for life itself. The gracious man stores up the truth of God within his heart as a treasure exceedingly dear and precious he keeps it. His secret soul, his inmost self, becomes the guardian of these divine teachings which are his sole authority in soul matters.
And I love them exceedingly. This was why he kept them, and having kept them this was the result of the keeping. He did not merely store up revealed truth by way of duty, but because of a deep, unutterable affection for it. He felt that he could sooner die than give up any part of the revelation of God. The more we store our minds with heavenly truth, the more deeply shall we be in love with it: the more we see the exceeding riches of the Bible the more will our love exceed measure, and exceed expression.
Ver. 167. My soul hath kept thy testimonies; and I love them exceedingly. Should he not have said, first, I have loved thy commandments, and so have kept them? Doubtless he did so; but he ran here in a holy and most heavenly circle, I have kept them and loved them, and loved them and kept them. If we love Christ, we shall also live the life of love in our measure, and his commandments will be most dear when himself is most precious. Thomas Shepard, in "The Sound Believer", 1671.
Ver. 167. My soul. It is a usual phrase among the Hebrews, when they would express their vehement affection to anything, to say, "My soul": as Psalms 103:1 Psalms 103:104:1, "My soul, praise thou the Lord, "and Luke 1:0. "My soul doth magnify the Lord." Richard Greenham.
Ver. 167. I love them exceedingly. It is only a reasonable return to God; for the Father loved me so exceedingly as not to spare his own Son, but to give him up for me; and the Son loved me so exceedingly that he gave himself to me, and gave me back to myself when I was lost in my sins, original and actual. Gerhohus (1093-1169), in Neale and Littledale.
Ver. 167,168. Let not our consciousness of daily failures make us shrink from this strong expression of confidence. It is alleged as an evidence of grace, not as a claim of merit, and therefore the most humble believer need not hesitate to adopt it as the expression of Christian sincerity before God. David aspired to no higher character than that of a poor sinner: but he was conscious of spirituality of obedience, "exceeding love" to the divine word, and an habitual walk under the eye of his God the evidences of a heart (often mentioned in the Old Testament)" perfect with him." Charles Bridges.
HINTS TO PREACHERS.
Ver. 167. Past and present.
Ver. 167.
1. The more we keep God's testimonies the more we shall love them.
2. The more we love them the more we shall keep them.
G.R.
Ver. 167.
1. The jewels: "Thy testimonies."
(a) Rare; none like them.
(b) Rich; surpassing valuation.
(c) Beautifying those who wear them.
(d) Glittering with an internal and essential splendour, in the darkness of this world.
(e) Realising in truth the old superstitions regarding precious stones having medicinal and magic virtues.
2. The cabinet: "My soul."
(a) Exactly made to receive the jewels.
(b) A wonderful piece of divine workmanship; but all ruined and marred unless applied to the use designed.
(c) The only receptacle out of which the genuine beauty of
God's testimonies can so shine as to excite the admiration of beholders.
3. The lock that keeps all safe: "I love them exceedingly."
(a) Love is the strongest hold fast in the universe.
(b) It is needed, for ten thousand thieves prowl around to steal from us the treasure.
(c) A love "exceedingly" is a heavenly patent; no ingenuity can pick it; it is fire proof and burglar proof against hell itself.
J.F.
Psalms 119:168*
Ver. 168. I have kept thy precepts and thy testimonies. Both the practical and the doctrinal parts of God's word he had stored up, and preserved, and followed. It is a blessed thing to see the two forms of the divine word, equally known, equally valued, equally confessed: there should be no picking and choosing as to the mind of God. We know those who endeavour to be careful as to the precepts, but who seem to think that the doctrines of the gospel are mere matters of opinion, which they may shape for themselves. This is not a perfect condition of things. We have known others again who are very rigid as to the doctrines, and painfully lax with reference to the precepts. This also is far from right. When the two are "kept" with equal earnestness then have we the perfect man.
For all my ways are before thee. Probably he means to say that this was the motive of his endeavouring to be right both in head and heart, because he knew that God saw him, and under the sense of the divine presence he was afraid to err. Or else he is thus appealing to God to bear witness to the truth of what he has said. In either case it is no small consolation to feel that our heavenly Father knows all about us, and that if princes speak against us, and worldlings fill their mouths with cruel lies, yet he can vindicate us, for there is nothing secret or hidden from him.
We are struck with the contrast between this verse, which is the last of its octave, and Psalms 119:176, which is similarly placed in the next octave. This is a protest of innocence, "I have kept thy precepts, "and that a confession of sin, "I have gone astray like a lost sheep." Both were sincere, both accurate. Experience makes many a paradox plain, and this is one. Before God we may be clear of open fault and yet at the same time mourn over a thousand heart wanderings which need his restoring hand.
Ver. 168. I have kept thy precepts, for all my ways are before thee. When men are some way off in a king's eye they will be comely in their carriage; but when they come into his presence chamber to speak with him they will be most careful. Because saints are always in God's sight, their constant deportment must be pious and seemly. George Swinnock.
Ver. 168. I have kept thy precepts, etc. The Hebrew word yne, shamar, that is here rendered "kept, "signifies to keep carefully, diligently, studiously, exactly. It signifies to keep as men keep prisoners, and to keep as a watchman keeps the city or the garrison; yea, to keep as a man would keep his very life. But now mark what was the reason that David kept the precepts and the testimonies of the Lord so carefully, so sincerely, so diligently, so studiously, and so exactly. Why, the reason you have in the latter part of the verse, "for all my ways are before thee." O sirs! it is as necessary for him that would be eminent in holiness, to set the Lord always before him, as it is necessary for him to breathe. In that 31st of Job you have a very large narrative of that height and perfection of holiness that Job bad attained to, and the great reason that he gives you, for this is in the 4th verse, "Doth not he see my way, and count all my steps?" The eye of God had so strong an influence upon his heart and life, that it wrought him up to a very high pitch of holiness. Thomas Brooks.
Ver. 168. All my ways are before thee. That God seeth the secrets of our heart, is a point terrible to the wicked but joyful to the godly. The wicked are sorry that their heart is so open: it is a boiling pot of all mischief, a furnace and forge house for evil. It grieveth them that man should hear and see their words and actions; but what a terror is this that their Judge, whom they hate, seeth their thought! If they could deny this, they would. But so many of them as are convinced and forced to acknowledge a God, are shaken betimes with this also that he is All seeing. Others proceed more summarily, and at once deny the Godhead in their heart, and so destroy this conscience of his All knowledge. But it is in vain: the more they harden their heart by this godless thought, the more fear is in them; while they choke and check their conscience that it crow not against them it checks them with foresight of fearful vengeance and for the present convinceth them of the omniscience of God, the more they press to suppress it. But the godly rejoice herein; it is to them a rule to square their thoughts by; they take no liberty of evil thinking, willing, wishing, or affecting, in their hearts. Where that candle shineth, all things are framed as worthy of him and of his sight, whom they know to be seeing their heart. William Struther, 1633.
Ver. 168. All my ways are before thee. Walk, Christian, in the view of God's omniscience; say to thy soul, cave, videt Deus;take heed, God seeth. It is under the rose, as the common phrase is, that treason is spoken, when subjects think they are far enough from their king's hearing; hut did such know the prince to be under the window, or behind the hangings, to their discourse would be more loyal. This made David so upright in his walking: "I have kept thy precepts, for all my ways are before thee." If Alexander's empty chair, which his captains, when they met in counsel, set before them, did awe them so as to keep them in good order; how helpful would it be to set before ourselves the fact that God is looking upon us! The Jews covered Christ's face, and then buffeted him: Matthew 14:65. So does the hypocrite; he first says in his heart, God sees not, or at least forgets that he sees, and then he makes bold to sin against him; like that foolish bird, which runs her head among the reeds, and thinks herself safe from the fowler, as if because she did not see her enemy, therefore he could not see her. Te mihi abscondam, non me tibi (Augustine). I may hide thee from my eye, but not myself from thine eye. William Gurnall.
HINTS TO PREACHERS.
Ver. 168.
1. The claim of God's word upon our utmost obedience." I have kept thy precepts and thy testimonies." He does not mean that he had kept them perfectly; for that were to contradict other expressions in the psalm. He means that he kept them sincerely and strove to keep them perfectly, as one who realized their claim upon him.
(a) The whole word is divine: an equal authority pervades every precept; no distinction should be made of more or less obligation.
(b) The whole word is pure and right; expediency, or making the measure and manner of obedience suitable to our own purpose, is a false principle; to be carefully distinguished from righteous expediency, which is the foregoing of a personal right in consideration of another's benefit.
(c) The moral code of the word is a unity; obedience is like a connected chain, a wilful flaw in one link renders all useless.
2. The consciousness which greatly helps obedience: "For all my ways are before thee."
(a) "Are before thee, "as plainly seen by thee.
(b) "Are before thee, "constantly observed.
(c) "Are before thee; "deliberately placed before thee by me, that they may be corrected and directed.
J.F.
Ver. 168. All my ways are before thee.
1. The saint's delight.
2. The sinner's distress.
W.W.
Ver. 168 (second clause).
1. Necessarily so: for thou art the omniscient God: Psalms 134:3.
2. Voluntarily so: for I choose to walk in thy sight. See Psalms 16:9
3. Consciously and blessedly so. For the light of thy countenance inspires and gladdens me. See Psalms 89:15.
W.H.J.P.
Ver. 168 (second clause). Living in the sight of God Actually the case with all; designedly the case of the godly; happily the case of the favoured; preeminently the case of those who abide in fellowship.
Ver. 168.
1. The practical and doctrinal teachings of God before us.
2. All our ways before him.
3. The sort of conduct which these two causes will produce.
Psalms 119:169*
The Psalmist is approaching the end of the psalm, and his petitions gather force and fervency; he seems to break into the inner circle of divine fellowship, and to come even to the feet of the great God whose help he is imploring this nearness creates the most lowly mew of himself, and leads him to close the psalm upon his face in deepest self humiliation, begging to be sought out like a lost sheep.
Ver. 169. Let my cry come near before thee, O LORD. He is tremblingly afraid lest he should not be heard. He is conscious that his prayer is nothing better than the cry of a poor child, or the groan of a wounded beast. He dreads lest it should be shut out from the ear of the Most High, but he very boldly prays that it may come before God, that it may be in his sight, under his notice, and looked upon with his acceptance; yea, he goes further, and entreats, "Let my cry come near before thee, O Lord." He wants the Lord's attention to his prayer to be very close and considerate. He uses a figure of speech and personifies his prayer. We may picture his prayer as Esther, venturing into the royal presence, entreating an audience, and begging to find favour in the sight of the blessed and only Potentate. It is a very sweet thing to a suppliant when he knows of a surety that his prayer has obtained audience, when it has trodden the sea of glass before the throne, and has come even to the footstool of the glorious seat around which heaven and earth adore. It is to Jehovah that this prayer is expressed with trembling earnestness our translators, filled with holy reverence, translate the word, "O LORD." We crave audience of none else, for we have confidence in none beside.
Give we understanding according to thy word. This is the prayer about which the Psalmist is so exceedingly anxious. With all his gettings he would get understanding, and whatever he misses he is resolved not to miss this priceless boon. He desires spiritual light and understanding as it is promised in God's word, as it proceeds from God's word, and as it produces obedience to God's word. He pleads as though he had no understanding whatever of his own, and asks to have one given to him. "Give me understanding." In truth, he had an understanding according to the judgment of men, but what he sought was an understanding according to God's word, which is quite another thing. To understand spiritual things is the gift of God. To have a judgment enlightened by heavenly light and conformed to divine truth is a privilege which only grace can give. Many a man who is accounted wise after the manner of this world is a fool according to the word of the Lord. May we be among those happy children who shall all be taught of the Lord.
This commences a new division of the psalm, indicated by the last letter of the Hebrew alphabet, the letter Tau, corresponding to our "t, "or "th." Albert Barnes.
Ver. 169. Let my cry come near before thee, O LORD. That is, as some will have it, Let this whole preceding Psalm, and all the petitions (whereof we have here a repetition) therein contained, be highly accepted in heaven. John Trapp.
Ver. 169. Let my cry come near before thee, O LORD. We are now come to the last section of this psalm, wherein we see David more fervent in prayer than he was in the first, as ye shall easily observe by comparing them both together. The godly, the longer they speak to God, are the more fervent and earnest to speak to him; so that unless necessity compel them, they desire never to intermit conference with him.
Many prayers hath he made to God in this psalm: now in the end he prays for his prayers, that the Lord would let them come before him. Some men send out prayers, but God turns them into sin, and puts them away back from him: therefore David seeks favour to his prayers. William Cowper.
Ver. 169. Give me understanding. This was the prayer of Solomon (1 Kings 3:9), and we are told that it pleased the Lord, and as a reward he added temporal prosperity, which the young king had not asked. Yet Solomon meant less by his prayer than his father David did; for we see in him little trace of the deep devotion for which his father was so remarkable. The Psalmist here prays a deep prayer which can only be answered by the Holy Ghost himself enlightening the soul. The understanding is a most important member of our spiritual frame. Conscience is the understanding exercised upon moral questions, and if that be not right, where shall we be? Our understanding of the word of God comes by teaching, but also through experience: we understand hardly anything till we experience it. Such an enlightening experience is the gift of God, and to him we must look for it in prayer. C.H.S.
Ver. 169. Give we understanding. The especial work of the Holy Spirit in the illumination of our minds unto the understanding of the Scripture is called "understanding." The Psalmist prays "Give me understanding, and I shall keep thy law" (verse 34). So the apostle speaks to Timothy: "Consider what I say; and the Lord give thee understanding in all things": 2 Timothy 2:7. Besides his own consideration of what was proposed unto him, which includes the due and diligent use of all outward means, it was moreover necessary that God should give him understanding by an inward effectual work of his Spirit, that he might comprehend the things wherein he was instructed. And the desire hereof, as of that without which there can be no saving knowledge of the word, for advantage by it, the Psalmist expresses emphatically, with great fervency of spirit in verse 144: "The righteousness of thy testimony is everlasting: give me understanding, and I shall live." Without this he knew that he could have no benefit by the everlasting righteousness of the testimonies of God. All understanding, indeed, however it be abused by the most, is the work and effect of the Holy Ghost for "the inspiration of the Almighty giveth understanding": Job 32:8. So is this spiritual understanding in an especial manner the gift of God. In this "understanding" both the ability of our mind and the due exercise of it is included. This one consideration, that the saints of God have with so much earnestness prayed that God would give them understanding as to his mind and will as revealed in the word, with his reiterated promises that he would so do, is of more weight with me than all the disputes of men to the contrary. No farther argument is necessary to prove that men do not understand the mind of God in the Scripture in a due manner, than their supposal and confidence that so they can do without the communication of a spiritual understanding unto them by the Holy Spirit. This self confidence is directly contrary unto the plain, express testimonies of the word. John Owen.
Ver. 169. Give me understanding. Why should the man of God here pray for understanding? Had he not often prayed for it before? Was he a novice in knowledge, being a prophet? Doth not our Saviour Christ reprehend repetitions and babbling in prayer? True it is our Saviour Christ doth reprehend that babbling which is without faith and knowledge and a feeling of our wants; but he speaketh not against those serious repetitions which proceed from a plentiful knowledge, abundant faith, and lively feeling of our necessities. Again, although it cannot be denied but lie was a man of God, and had received great grace, yet God giveth knowledge to his dearest saints in this life but in part, and the most which we see and know is but little. Besides, when we have knowledge, and knowledge must be brought into practice, we shall find such difficulties, such waywardness, such forgetfulness, such wants, that although we have had with the prophet a very good direction in the general things of the word, which are universal and few, yet we shall find many distractions in our practices, which must be particular and many; and we shall either fail in memory by forgetfulness, or in judgment by blindness, or in affection by dulness. So easily may we slip when we think we may hold our journey on. Wherefore the man of God, through that examination which he took of his heart and affections, seeing those manifold straits and difficulties, prayeth in the verse following, not for the renewing of men in general in their troubles, but for the considering of his own particular condition. Richard Greenham.
Ver. 169. According to the word. David here seeks understanding not carnally, for the wisdom of the flesh is death: but he seeks understanding according to God's word. Without this the wisdom of man is foolishness; and the more subtil he seems to be in his ways, the more deeply he involves himself in the snare of the devil. "They have rejected the word of the Lord; and what wisdom is in them?" Jeremiah 8:9. But seeing he was an excellent prophet, and protested before that he had more understanding than the ancients, yea, than his teachers; how is it that he still prays for understanding? In answer to this we are to know, that there is a great difference between the gifts of nature and grace. Nature ofttimes gives to man very excellent gifts, as rare memory, knowledge, quick wit, strength, external beauty; but therewithal it teacheth not man to consider that in which he is wanting; whereof it comes to pass, that he waxeth proud of that which he hath. This is a common thing to men in the state of nature, that of small gifts they conceive a great pride: but grace, as it gives to man more excellent gifts than nature can afford, so it teacheth him to look unto that which he wants, that he be not puffed up by considering that which he hath, but carried in all humility of heart to pray for that which he wants. Abraham Wright.
HINTS TO PREACHERS.
Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.
Verses 169-176. The concluding cry. Bespeaking audience for his the Psalmist asks for understanding and deliverance (ver. 169, 170); raises to praise God (ver. 171), and to speak of God (ver. 172), and cries for help (ver. 173), salvation (ver. 174), life (ver. 175), and (ver. 176).
HINTS TO PREACHERS.
Ver. 169,170.
1. The singular dignity of prayer. We are on earth, but our prayers pass the seraphim and "come near before God."
2. The powerful right of prayer to urge with God his own word: "according to thy word."
3. The triumphant possibilities of prayer. Blessing us in mind and estate. For time and eternity. "Give me understanding." "Deliver me."
4. The amazing license accorded to prayer. To double and reiterate its requests (as here).
W.B.H.
Ver. 169.
1. Admission to the royal court.
2. Instruction from the royal throne.
3. Reliance on the royal word.