1. It is God that worketh in you: Psalms 119:36.
2. Therefore work out your own salvation with fear and trembling: Psalms 119:112. C.A.D.
Psalms 119:37*
Ver. 37. Turn away mine eyes from beholding vanity. He had prayed about his heart, and one would have thought that the eyes would so surely have been influenced by the heart that there was no need to make them the objects of a special petition; but our author is resolved to make assurance doubly sure. If the eyes do not see, perhaps the heart may not desire: at any rate, one door of temptation is closed when we do not even look at the painted bauble. Sin first entered man's mind by the eye, and it is still a favourite gate for the incoming of Satan's allurements: hence the need of a double watch upon that portal. The prayer is not so much that the eyes may be shut as "turned away"; for we need to have them open, but directed to right objects. Perhaps we are now gazing upon folly, we need to have our eyes turned away; and if we are beholding heavenly things we shall be wise to beg that our eyes may be kept away from vanity. Why should we look on vanity? it melts away as a vapour. Why not look upon things eternal? Sin is vanity, unjust gain is vanity, self conceit is vanity, and, indeed, all that is not of God comes under the same head. From all this we must turn away. It is a proof of the sense of weakness felt by the Psalmist and of his entire dependence upon God that he even asks to have his eyes turned for him; he meant not to make himself passive, but he intended to set forth his own utter helplessness apart from the grace of God. For fear he should forget himself and gaze with a lingering longing upon forbidden objects, he entreats the Lord speedily to make him turn away his eyes, hurrying him off from so dangerous a parley with iniquity. If we are kept from looking on vanity we shall be preserved from loving iniquity.
And quicken thou me in thy way. Give me so much life that dead vanity may have no power over me. Enable me to travel so swiftly in the road to heaven that I may not stop long enough within sight of vanity to be fascinated thereby. The prayer indicates our greatest need, more life in our obedience. It shows the preserving power of increased life to keep us from the evils which are around us, and it, also, tells us where that increased life must come from, namely, from the Lord alone. Vitality is the cure of vanity. When the heart is full of grace the eyes will be cleansed from impurity. On the other hand, if we would be full of life as to the things of God we must keep ourselves apart from sin and folly, or the eyes will soon captivate the mind, and, like Samson, who could slay his thousands, we may ourselves be overcome through the lusts which enter by the eye.
This verse is parallel to Psalms 119:21, Psalms 119:29 in the previous eights: "rebuke, ""remove, ""turn away"; or "proud, ""lying, " "vanity."
Ver. 37. Turn away mine eyes, etc. Literally, "Make mine eyes to pass from seeing vanity; "as though he would pray, Whatever is of vanity, make me to pass without seeing it. The sentiment is strikingly like that in our Lord's prayer: "Lead us not into temptation." Having prayed for what he wanted to see, the Psalmist here prays for the hiding of what he would not see.
Ver. 37. Turn away mine eyes, etc. Having prayed for his heart, he now prayeth for his eyes also. Omnia a Deo petit, docens, illum omnia efficere. By the eyes oftentimes, as by windows, death enters into the heart; therefore to keep the heart in a good estate three things are requisite, First, careful study of the senses, specially of the eyes; for it is a righteous working of the Lord, ut qui exteriori oculo negligenter utitur, intertori non injuste caecetur that he who negligently useth the external eye of his body, should punished with blindness in the internal eye of his mind. And for this cause Nazianzen, deploring the calamities of his soul, wished that a door might set before his eyes and ears, to close them when they opened to anything that is not good; malis autem sua sponte uturumque clauderetur. The second thing is, a subduing of the body by discipline. And the third is, continuance in prayer. William Cowper.
Ver. 37. Turn away mine eyes from beholding vanity. Notice that he does not say, I will turn away mine eyes; but, "Turn away mine eyes." This shows that it is not possible for us sufficiently to keep our by our own caution and diligence; but there must be divine keeping. For, first, wheresoever in this world you turn yourself provocations to are met with. Secondly, with the unwary, and with far different the persons, the eyes, the servants of a corrupt heart, wander after the things which are the vanities. Thirdly, before you are aware, the evil contracted through eyes creeps in to the inmost recesses of the heart, and casts in the seeds perdition. This the Psalmist himself had experienced, not without greatest trouble both of heart and condition. Wolfgang Musculus, 1563.
Ver. 37. Turn away mine eyes from beholding vanity. It may seem strange prayer of David, to say, "Turn away mine eyes from seeing vanity; "as though God meddled with our looking; or that we had not power in selves to cast our eyes upon what objects we list. But is it not, that we delight in, we delight to look upon? and what we love, we love to seeing? and so to pray to God, that our eyes may not see vanity; is as much as to pray for grace, that we be not in love with vanity. For, vanity hath of itself so graceful an aspect, that it is not for a natural man to leave looking upon it; unless the fairer aspect of God's grace draw our eyes from vanity, to look upon itself; which will always naturally looking upon the fairest. And as David here makes his prayer in the particular, against temptations of prosperity, so Christ teacheth us to make prayer in the general, against the temptations, both of prosperity adversity, and very justly. For many can bear the temptations of one who are quickly overcome by temptations of the other kind. So David could bear persecution without murmuring, but when he came to prosperity could not turn away his eyes from vanity. Sir Richard Baker.
Ver. 37. Turn away mine eyes from beholding vanity. An ugly object loses much of its deformity when we look often upon it. Sin follows the general law, and is to be avoided altogether, even in its contemplation, we would be safe. A man should be thankful in this world that he eyelids; and as he can close his eyes, so he should often do it. Albert Barnes.
Ver. 37. Turn away, then quicken, etc. The first request is for the removing the impediments of obedience, the other for the addition of new degrees of grace. These two are fitly joined, for they have a natural influence upon one another; unless we turn away our eyes from vanity, we shall soon contract deadness of heart. Nothing causeth it so much as an inordinate liberty in carnal vanities; when our affections are alive to other things, they are dead to God, therefore the less we let loose our hearts to these things, the more lively and cheerful in the work of obedience. On the other side, the more the rigour of grace is renewed, and the habits of it quickened into actual exercise, the more is sin mortified and subdued. Sin dieth, and our senses are restored to their proper use. Thomas Manton.
Ver. 37. Turn away mine eyes from beholding vanity. That sin may be avoided we must avoid whatsoever leads to or occasions it. As this caused Job (Job 31:1) to covenant strongly with his eyes, so it caused David to pray earnestly about his eyes. "Turn away mine eyes (or as the Hebrew may be rendered, make them to pass), from beholding vanity." The eye is apt to make a stand, or fix itself, when we come in view of an ensnaring object; therefore it is our duty to hasten it away, or to pray that God would make it pass off from it... He that feareth burning must take heed of playing with fire: he that feareth drowning must keep out of deep waters. He that feareth the plague must not go into an infected house. Would they avoid sin who present themselves to the opportunities of it? Joseph Caryl.
Ver. 37. Turn away mine eyes. Lest looking cause liking and lusting: 1 John 2:16. In Hebrew the same word signifieth both an eye and a fountain; to show that from the eye, as from a fountain, floweth much mischief; and by that window Satan often winds himself into the soul. This David found by experience, and therefore prays here, "Turn away, "transfer, make to pass "mine eyes, "etc. He knew the danger of irregular glancing and inordinate gazing. John Trapp.
Ver. 37. Turn away mine eyes from beholding vanity. It is a most dangerous experiment for a child of God to place himself within the sphere of seductive temptations. Every feeling of duty, every recollection of his own weakness, every remembrance of the failure of others, should induce him to hasten to the greatest possible distance from the scene of unnecessary conflict and danger. John Morison.
Ver. 37. Turn away mine eyes from beholding vanity. From gazing at the delusive mirages which tempt the pilgrim to leave the safe highway. William Kay.
Ver. 37. Is it asked "What will most effectually turn my eyes from vanity?" Not the seclusion of contemplative retirement not the relinquishment of our lawful connexion with the world but the transcendent beauty of Jesus unveiled to our eyes, and fixing our hearts. Charles Bridges.
Ver. 37. Turn away mine eyes, etc. The fort royal of your souls is in danger of a surprise while the outworks of your senses are unguarded. Your eyes, which may be floodgates to pour out tears, should not be casements to let in lusts. A careless eye is an index to a graceless heart. Remember, the whole world died by a wound in the eye. The eyes of a Christian should be like sunflowers, which are opened to no blaze but that of the sun. William Seeker, 1660.
Ver. 37. Vanity, in Hebrew usage, has often special reference to idols and the accompaniments of idol worship. The Psalmist prays that he may never be permitted even to see such tempting objects. Henry Cowles.
Ver. 37. Quicken thou me. Every saint is very apt to be a sluggard in the way and work of God. "Quicken me, "says one of the chiefest and choicest of saints, "in thy way"; and it is as much as if he should say in plain terms, "Ah, Lord! I am a dull jade, and have often need of thy spur, thy Spirit." This prayer of David seems proof enough to this point; but if you desire farther confirmation, I shall produce an argument instar omnium, "that none shall dare to deny, nor be able to disapprove"; and that is drawn from the topic of your own experience; and this is argumentum lugubre, like a funeral anthem, "very sad and sorrowful." Do you not feel and find, to the grief of your own souls, that, whereas you should weep as if you wept not, rejoice as if you rejoiced not, and buy as if you possessed not; inverso ordine, "inverting this order, "you weep for losses as if you would weep out your eyes; you rejoice in temporal comforts as if you were in heaven; and you buy as if it were for ever and a day (Psalms 49:11). But e contrario, "on the contrary, "you pray as if you prayed not; hear as if you heard not; work for God as' if you worked not. Now, we know, experto credas, ("You may yield credence to that of which you have made trial.") a man that sticks fast in a ditch needs no reason to prove he is in, but remedies to pull him out. Your best course will be to propose the case how you may get rid of this unwelcome guest, spiritual sloth: it is a case we are all concerned in, Asini aures quis non habet ("where is the man who hath not the ears of an ass?") Every man and mortal hath some of the ass's dulness and sloth in him. Simmons, in "The Morning Exercises, "1661.
Ver. 37. Quicken thou me. Another quickening ordinance is prayer. How often doth David pray for quickening grace? five or six times in one Psalm. He begins many a prayer with a heavy heart, and before he hath done he is full of life. Therefore, pray much, because all life is from God, and he quickens whom he will. Only let me add this caution, before I let this pass, Be sure thy understanding and affection go along together in every ordinance, and in every part of the ordinance, as thou wouldst have it a quickening ordinance. Matthew Lawrence, in "The Use and Practice of Faith, "1657.
Ver. 37. Thy way, by way of emphasis, in opposition to and exaltation of, above, all other ways. There is a fourfold way:
1. For restraining grace that he might be prevented and kept back from that which would hinder him in the way of his duty: "Turn away mine eyes from beholding vanity."
2. For constraining grace, that he might not only be kept from everything that would obstruct his progress heavenward, but that he might have that grace which was necessary to forward him in that progress: "Quicken thou me in thy way." M. Henry.
Psalms 119:38*
Ver. 38. Stablish thy word unto thy servant. Make me sure of thy sure word: make it sure to me and make me sure of it. If we possess the spirit of service, and yet are troubled with sceptical thoughts we cannot do better than pray to be established in the truth. Times will arise when every doctrine and promise seems to be shaken, and our mind gets no rest: then we must appeal to God for establishment in the faith, for he would have all his servants to be well instructed and confirmed in his word. But we must mind that we are the Lord's servants, for else we shall not long be sound in his truth. Practical holiness is a great help towards doctrinal certainty: if we are God's servants he will confirm his word in our experience. "If any man will do his will, he shall know of the doctrine"; and so know it as to be fully assured of it. Atheism in the heart is a horrible plague to a God fearing man, it brings more torment with it than can well be described; and nothing but a visitation of grace can settle the soul after it has been violently assailed thereby. Vanity or falsehood is bad for the eyes, but it is even worse when it defiles the understanding and casts a doubt upon the word of the living God.
Who is devoted to thy fear, or simply "to thy fear." That is, make good thy word to godly fear: wherever it exists; strengthen the whole body of reverent men. Stablish thy word, not only to me, but to all the godly ones under the sun. Or, again, it may mean "Stablish thy word to thy fear, "namely, that men may be led to fear thee; since a sure faith in the divine promise is the fountain and foundation of godly fear. Men will never worship a God in whom they do not believe. More faith will lead to more godly fear. We cannot look for the fulfilment of promises in our experience unless we live under the influence of the fear of the Lord: establishment in grace is the result of holy watchfulness and prayerful energy. We shall never be rooted and grounded in our belief unless we daily practise what we profess to believe. Full assurance is the reward of obedience. Answers to prayer are given to those whose hearts answer to the Lord's command. If we are devoted to God's fear we shall be delivered from all other fear. He has no fear as to the truth of the word who is filled with fear of the Author of the word. Scepticism is both the parent and the child of impiety; but strong faith both begets piety and is begotten of it. We commend this whole verse to any devout man whose tendency is to scepticism: it will be an admirable prayer for use in seasons of unusually strong misgivings.
Ver. 38. Stablish thy word unto thy servant. In view of the exposition of the previous verses of the section this would be more correctly rendered, "Hold up thy word before thy servant; "i.e., hold it up to my eyes, to my mind, to my steps, and to my heart. Make all that is vain to pass, so that I see it not; but let thy word be so set up before my whole being that I shall always see it, and thus, by it, see my way to thee.
Ver. 38. Stablish thy word unto thy servant, etc. Well, but here is a strange thing a man who is a true "servant of God, " "devoted to his fear, "praying for what he surely must already have, else how could he be a servant? or be living in Jehovah's fear? He seems to assume, clearly and without any doubt, his own personal consecration, and then he prays for that which must surely be, at least in considerable measure, assumed and comprehended in the very idea of a true personal consecration. Unless God's word is made sure to a man he will never become his servant. If he is his servant, why should he pray, "Stablish thy word"? Why, too, should he say in Psalms 119:35, "Make me to go in the path of thy commandments; for therein do I delight"? "Therein do I delight. It is the way of my choice, of my joy!" And yet, "Make me to go in it, "as if I were unwilling. This apparent contradiction or discrepancy is easily solved in a true experience, and can be, in fact, solved in no other way. Is not this the very condition of many and many a one? "Stablished, " yet moved; "devoted, "yet uncertain; "serving" God truly, yet looking and longing for clearer warrant, and higher sanction, and more inward grace, to make the service better; "believing, "yet crying, sometimes, "with tears, Help thou mine unbelief!" Alexander Raleigh.
Ver. 38. Stablish thy word unto thy servant. Why doth David pray thus, "Stablish thy word to me; "since God's word is most certain and so stable in itself that it cannot be more so? (2 Peter 1:19). "We have a more sure, "or a more stable, "word of prophecy, "as the word signifies. How can the word be more stable than it is? I answer, it is sure in regard of God from whom it comes, and in itself. In regard of the things propounded it cannot be more or less stable, it cannot be fast and loose: but in regard of us, it may be more or less established. And that two ways,
1. By a dread of his displeasure.
2. Desire of his favour.
3. Regard for his excellencies.
4. Submission to his will.
5. Gratitude for his benefits.
6. Conscientious obedience to his commands. Charles Buck.
Ver. 38. The four kinds of fear.
1. The fear of man, by which we are led rather to do wrong than to suffer evil.
2. Servile fear, through which we are induced to avoid sin only from the dread of hell.
3. Initial fear, in which we avoid sin partly from the fear of hell, but partly also from the love of God, which is the fear of ordinary Christians.
4. Filial fear, when we are afraid to disobey God only and altogether from the love we bear him. Jeremiah 32:40. Ayguan, in J. Edward Vaux's "Preacher's Storehouse, "1878.
Psalms 119:39*
Ver. 39. Turn away my reproach which I fear. He feared just reproach, trembling lest he should cause the enemy to blaspheme through any glaring inconsistency. We ought to fear this, and watch that we may avoid it. Persecution in the form of calumny may also be prayed against, for it is a sore trial, perhaps the sorest of trials to men of sensitive minds. Many would sooner bear burning at the stake than the trial of cruel mockings. David was quick tempered, and he probably had all the greater dread of slander because it raised his anger, and he could hardly tell what he might not do under great provocation. If God turns away our eyes from falsehood, we may also expect that he will turn away falsehood from injuring our good name. We shall be kept from lies if we keep from lies.
For thy judgments are good. Therefore he is anxious that none may speak evil of the ways of God through hearing an ill report about himself. We mourn when we are slandered; because the shame is cast rather upon our religion than ourselves. If men would be content to attribute evil to us, and go no further, we might bear it, for we are evil; but our sorrow is that they cast a slur upon the word and character of God, who is so good, that there is none good in comparison with him. When men rail at God's government of the world it is our duty and privilege to stand up for him, and openly to declare before him, "thy judgments are good"; and we should do the same when they assail the Bible, the gospel, the law, or the name of our Lord Jesus Christ. But we must take heed that they can bring no truthful accusation against us, or our testimony will be so much wasted breath.
This prayer against reproach is parallel to Psalms 119:31, and in general to many other of the seventh verses in the octaves, which usually imply opposition from without and a sacred satisfaction within. Observe the things which are good: "thy judgments are good; ""thou art good and doest good" (Psalms 119:68); "good for me to have been afflicted" (Psalms 119:71); "teach me good judgment" (Psalms 119:66).
Ver. 39. Turn away my reproach which I fear. "Cause to pass my reproach which I feared." This also, like the vanity spoken of in Psalms 119:37, the Psalmist prays that he may not see. He would have the gaze of his whole manhood bent only on the word. The reproach which he feared is that to which he had already referred in Psalms 119:21-22, and perhaps again in Psalms 119:31. The proud had erred from the commandments, and had inherited rebuke; it was the reproach and shame which were theirs that the Psalmist would have to be turned aside, so that they should not be seen. For thy judgments are good. This is given as a reason why the reproach should be thus turned aside. The proud had thought lightly and contemptuously on the divine judgments, hence their reproach; the Psalmist held those judgments to be good, and thus hoped that he might not see reproach.
Ver. 39. Turn away my reproach, etc. In these words you have,
1. A request, "Turn away my reproach."
2. A reason to enforce it. "For thy judgments are good."
First, for the request. "Turn away, "roll from upon me, so it signifies. He was clothed with reproach; now roll from me "my reproach." Some think he means God's condemnatory sentence, which would turn to ills reproach, or some remarkable rebuke from God, because of his sin. Rather, I think, the reproach of his enemies; and he calls it "my reproach, "either as deserved by himself, or as having personally lighted upon him, the reproach which was like to be his lot and portion in the world, through the malice of his enemies: "the reproach which I fear, "that is, which I have cause to expect, and am sensible of the sad consequences of it.
Secondly, for the reason by which this is enforced: "for thy judgments are good." There are different opinions about the form of this argument. Some take the reason thus: Let me not suffer reproach for adhering to thy word, thy word which is so good. But David doth not speak here of suffering reproach for righteousness' sake, but such reproach as was likely to befall him because of his own infirmities and failings. Reproaches for righteousness' sake are to be "rejoiced in; "but he saith, this I "fear, "and therefore I suppose this doth not hit the reason. Neither do I accept the other sense, Why should I be looked upon as an evil doer as long as I keep thy law, and observe thy statutes? Others judge badly of me, but I appeal to thy good judgment.
By "judgments" we may understand God's dealings. Thou dost not deal with men according to their desert. Thy dispensations are kind and gracious. Better still: by "judgments" are meant the ways, statutes, and ordinances of God called judgments, because all our words, works, thoughts are to be judged according to the sentence of the word: now these, it is a pity they should suffer in my reproach and ignominy. This is that I fear more than anything else that can happen to me. I think the reason will better run thus: Lord, there is in thy law, word, covenant, many promises to encourage thy people, and therefore rules to provide for the due honour and credit of thy people. Thomas Manton.
Ver. 39. Turn away my reproach. In the Hebrew it is, "Take away my rebuke"; as if he should have said, O Lord, I may commit some such evil against thy good law, yea, some such notorious transgression, as may tend to my shame; I beseech thee, take it away. Or else he meaneth, I have already, O Lord, by divers sins, and by name through adultery and murder brought shame and rebuke upon myself among men; I entreat thee to remove this shame and rebuke.
Out of the first exposition we learn, First, that the godly are subject unto notorious sins. Secondly, that those sins will cause shame in them, though the wicked will not be ashamed. Thirdly, that God only can take away this shame. Fourthly, that we may pray for the removing of shame even amongst men, especially that which may bring with it some dishonour to God. Fifthly, that the godly are most jealous over themselves. Sixthly, the way to avoid sin is ever to be afraid lest we should sin.
Out of the second exposition note, that the remembrance of our former sins must draw out of us prayers unto God, that for them we may not be rebuked in displeasure in this life, nor confounded and abashed in the life to come. Richard Greenham.
Ver. 39. My reproach is the reproach which the world casts on the God fearing. This is dreaded as a great temptation to apostasy. James G. Murphy.
Ver. 39. For thy judgments are good. One would have expected him to say For thou art merciful Cause my reproach which I fear to pass over from me, for thou art merciful. No, he does not add this as his present reason, but "Thy judgments are good." We should catch the meaning at once, were the words these For thy judgments are awful "Turn away my reproach which I fear, "for thy judgments are awful. But as the words are "For thy judgments are good, "we find he verily takes refuge in the "judgments" viz., that the Lord would vindicate him against all the unjust judgments of men; and as to judgment with God, since he took refuge in the atonement which the Lord had appointed, the Lord would vindicate him there also. John Stephen.
Ver. 39. For thy judgments are good. The judgments of the wicked are bad judgments, but the judgments of God are good; I pray against those, I appeal, to these: I fear the one, I approve the other. Now the judgments which God pronounces in his word, be they threatenings in the law, or consolations in the Gospel, yea, and those also which he executeth in the world, whether upon the godly or godless, they must needs be good.
1. Because God is goodness itself.
2. He cannot be deceived.
3. He will not be bribed.
4. He alone is no respecter of persons, but judgeth according to every man's work. Richard Greenham.
Ver. 39. The "reproach" which the poet fears in this verse is not the reproach of confessing, but of denying God. Franz Delitzsch.
Ver. 39. For thy judgments are good. This reason shows he feared God's rebuke. Man's "reproach" comes from a corrupt judgment, he condemns where God will absolve, I pass not for it; but I know thy rebuke is always deserved, "for thy judgments are good." William Nicholson.
HINTS TO PREACHERS.
Ver. 39.
1. Man's judgment dreaded.
2. God's judgment approved.
Ver. 39. The reproach of inconsistency.
1. The dishonour caused by it (2 Samuel 12:14).
2. The danger of incurring it.
3. The prayer against it. C.A.D.
Psalms 119:40*
Ver. 40. Behold, I have longed after thy precepts. He can at least claim sincerity. He is deeply bowed down by a sense of his weakness and need of grace; but he does desire to be in all things conformed to the divine will. Where our longings are, there are we in the sight of God. If we have not attained perfection, it is something to have hungered after it. He who has given us to desire, will also grant us to obtain. The precepts are grievous to the ungodly, and therefore when we are so changed as to long for them we have clear evidence of conversion, and we may safely conclude that he who has begun the good work will carry it on.
Quicken me in thy righteousness. Give me more life wherewith to follow thy righteous law; or give me more life because thou hast promised to hear prayer, and it is according to thy righteousness to keep thy word. How often does David plead for quickening! But never once too often. We need quickening every hour of the day, for we are so sadly apt to become slow and languid in the ways of God. It is the Holy Spirit who can pour new life into us; let us not cease crying to him. Let the life we already possess show itself by longing for more.
The last verses of the octaves have generally exhibited an onward look of resolve, hope, and prayer. Here past fruits of grace are made the plea for further blessing. Onward in the heavenly life is the cry of this verse.
Ver. 40. Behold, I have longed after, etc. This is given as a more intense form of the statement which he had just made, that he esteemed the judgments to be good. They were so good that he longed after them. Blot only so, but he desired to long after them even more. Thus he prays for even more life and rigour in pursuing the path which they pointed out Quicken me in thy righteousness. He who really longs after divine truth, mourns that he does not long more. When the heart has no love, thee mind has no light, and can only judge the precepts erroneously. "The pure in heart" see better with the mind than can the impure. "Unto the upright there ariseth light in the darkness." Love so enlarges discernment that he who really loves often finds that his judgment of the blessedness of truth has outstripped even his longing for it. Hence it is the quick who cry, "Quicken me"; it is those who have living desires who pray for yet more life in the way of righteousness.
Ver. 40. I have longed after thy precepts. We are sometimes unconsciously led to "long" after the promises, more than "after the precepts" of God; forgetting that it is our privilege and safety to have an equal regard to both to obey his precepts in dependence on his promises, and to expect the accomplishment of the promises in the way of obedience to the precepts. Charles Bridges.
Ver. 40. Precepts, from a word which means to place in trust, mean something entrusted to man, "that which is committed to thee"; appointments of God, which consequently have to do with the conscience, for which man is responsible, as an intelligent being. The precepts are not so obviously apprehended as the law and the testimonies. They must be sought out. "Behold, my desire is for thy precepts" (Psalms 119:40). "Thy precepts I seek" (Psalms 119:45). "Thy precepts I have sought" (Psalms 119:94)... They are a law of liberty: "And I will walk at liberty: for I seek thy precepts" (Psalms 119:45). John Jebb.
Ver. 40. Quicken me in thy righteousness. He said before, "Quicken me in thy word, "here, "in thy righteousness"; all is one; for the word of God is the righteousness of God, in which is set down the will of righteousness. In this the prophet desires to be quickened, that is, to be confirmed, that in cheerfulness and gladness of spirit he might rely upon the word of God. Richard Greenham.
Ver. 40. Quicken me in thy righteousness. The petition is for liveliness in the knowledge and practice of holiness, according to the tenor of God's word and by its operation on the heart. If any prefer by "righteousness" to understand the faithfulness or justice of God, whereby he has bound himself to give grace to those who trust in him, there is no objection to such an interpretation. It is in fact implied in the others. Whoever can truly use the language of this verse is regenerate. Before renewing grace the law was a dead letter. It was more; it was a hated letter. The carnal mind is not subject to the law of God, neither indeed can be. A sinner desires no restraint from the divine precepts. William S. Plumer.
HINTS TO PREACHERS.
Ver. 40.
1. Gracious longings experienced.
2. Great necessity felt more life needed.
3. Wise petition offered.
Psalms 119:41*
In these verses holy fear is apparent and prominent. The man of God trembles lest in any way or degree the Lord should remove his favour from him. The eight verses are one continued pleading for the abiding of grace in his soul, and it is supported by such holy arguments as would only suggest themselves to a spirit burning with love to God.
Ver. 41. Let thy mercies come also unto me, O LORD. He desires mercy as well as teaching, for he was guilty as well as ignorant. He needed much mercy and varied mercy, hence the request is in the plural. He needed mercy from God rather than from man, and so he asks for "thy mercies." The way sometimes seemed blocked, and therefore he begs that the mercies may have their way cleared by God, and may "come" to him. He who said, "Let there be light, "can also say, "Let there be mercy." It may be that under a sense of unworthiness the writer feared lest mercy should be given to others, and not to himself; he therefore cries, "Bless me, even me also, O my Father." Viewed in this light the words are tantamount to our well known verse "Lord, I hear of showers of blessing
Thou art scattering, full and free;
Showers, the thirsty land refreshing;
Let some droppings fall on me,
Even me." Elizabeth Codner, 1860.
Lord, thine enemies come to me to reproach me, let thy mercies come to defend me; trials and troubles abound, and labours and sufferings not a few approach me; Lord, let thy mercies in great number enter by the same gate, and at the same hour; for art thou not the God of my mercy?
Even thy salvation. This is the sum and crown of all mercies deliverance from all evil, both now and for ever. Here is the first mention of salvation in the Psalm, and it is joined with mercy: "By grace are ye saved"... Salvation is styled "thy salvation, "thus ascribing it wholly to the Lord: "He that is our God is the God of salvation." What a mass of mercies are heaped together in the one salvation of our Lord Jesus! It includes the mercies which spare us before our conversion, and lead up to it. Then comes calling mercy, regenerating mercy, converting mercy, justifying mercy, pardoning mercy. Nor can we exclude from complete salvation any of those many mercies which are needed to conduct the believer safe to glory. Salvation is an aggregate of mercies incalculable in number, priceless in value, incessant in application, eternal in endurance. To the God of our mercies be glory, world without end.
According to thy word. The way of salvation is described in the word, salvation itself is promised in the word, and its inward manifestation is wrought by the word; so that in all respects the salvation which is in Christ Jesus is in accordance with the word. David loved the Scriptures, but he longed experimentally to know the salvation contained in them: he was not satisfied to read the word, he longed to experience its inner sense. He valued the field of Scripture for the sake of the treasure which he had discovered in it. He was not to be contented with chapter and verse, he wanted mercies and salvation.
Note that in the first verse of HE (Psalms 119:33) the Psalmist prayed to be taught to keep God's word, and here in VAU he begs the Lord to keep his word. In the first case he longed to come to the God of mercies, and here he would have the Lord's mercies come to him: there he sought grace to persevere in faith, and here he seeks the end of his faith, even the salvation of the soul.
Ver. 41-48. This commences a new portion of the Psalm, in which each verse begins with the letter Vau, or v. There are almost no words in Hebrew that begin with this letter, which is properly a conjunction, and hence in each of the verses in this section the beginning of the verse is in the original a conjunction, vau. Albert Barnes.
Ver. 41-48. This whole section consists of petitions and promises. The petitions are two; Psalms 119:41, Psalms 119:43. The promises are six. This, among many, is a difference between godly men and others: all men seek good things from God, but the wicked so seek that they give him nothing back again, nor yet will promise any sort of return. Their prayers must be unprofitable, because they proceed from love of themselves, and not of the Lord. If so be they obtain that which is for their necessity, they care not to give to the Lord that which is for his glory: but the godly, as they seek good things, so they give praise to God when they have gotten them, and return the use of things received, to the glory of God who gave them. They love not themselves for themselves, but for the Lord; what they seek from him they seek it for this end, that they may be the more able to serve him. Let us take heed unto this; because it is a clear token whereby such as are truly religious are distinguished from counterfeit dissemblers. William Cowper.
Ver. 41. Let thy mercies come also unto me. The way was blocked up with sins and difficulties, yet mercy could clear all, and find access to him, or make its own way: "Let it come, "that is, let it be performed or come to pass, as it is rendered: "Now let thy words come to pass" (Jude 1:13:12) Hebrew, "Let it come." Here we read, let it come home to me, for my comfort and deliverance. David elsewhere saith, "Goodness and mercy shall follow me all the days of my life" (Psalms 23:6); go after him, find him out in his wanderings. So, "What shall I render to the Lord for all his benefits toward me?" (Psalms 116:12). They found their way to him though shut up with sins and dangers. Thomas Manton.
Ver. 41. Let thy mercies come also unto me, O Lord. The mercies of God everywhere meet the man whom God quickens (Psalms 119:40). David understood that God blesses the soul, the body, the household, the ordinances, and all things else that belong to his servants; the whole of which blessing is flora mercy, without merit, bestowed largely, wonderfully, etc. Martin Geier.
Ver. 41. Let thy mercies come also unto me, O LORD, etc. Ministers of the Word and students of Theology are reminded by this prayer that they ought not only to preach to others the true way of attaining everlasting salvation, but that they should also with earnest prayers cry unto God that they might themselves be made partakers of the Divine mercies, and receive "the end of their faith, the salvation of their souls." Paul, indeed, was greatly anxious respecting this matter, and was constrained to write, that he kept his body under, and brought it into subjection, lest after preaching to others he should himself be a castaway. Solomon Gesner.
Ver. 41. Thy mercies. Thy word. We should consider here the way in which the Prophet seeks salvation from God. In this prayer he conjoins two things, as those which uphold his confidence, viz., the mercy of God and his Word. These are to the man of faith the two strongest pillars of his hope. Wolfgang Musculus.
Ver. 41. Even thy salvation, etc. It is not any sort of delivery by any means, which the servant of God being in straits doth call for, or desire, but such a deliverance as God will allow, and be pleased to give in a holy way. "Let thy salvation come." As the word of promise is the rule of our petition, so is it a pawn of the thing promised, and must be held fast till the performance come: "Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word"; and this is one reason of the petition. David Dickson.
HINTS TO PREACHERS.
Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.
Ver. 41-48. Promised mercies. Desired (Psalms 119:41), as an answer to "him that reproacheth" (Psalms 119:42-43); as a means of faithfulness (Psalms 119:44); liberty (Psalms 119:45); boldness (Psalms 119:46); delight (Psalms 119:47), and eager longing (Psalms 119:48).
HINTS TO PREACHERS.
Ver. 41. See "Spurgeon's Sermons, "No. 1524: "Your Personal Salvation."
Ver. 41.
1. God's mercies come to us unsought continually. His sparing mercies, temporal mercies, etc.
2. The chief outcome of God's mercies is his salvation. It is our greatest need; it is his greatest gift.
3. We should have a personal interest in this salvation: "Let thy mercies come also unto me."
4. When we seek God's salvation, we may plead his promise: "according to thy word." Horatio Wilkins, of Cheltenham, 1882.
Ver. 41. Even me.
1. In me there is need of mercy.
2. To me mercy can come.
3. Thy salvation suits me.
4. Special difficulties would daunt me.
5. Thy word encourages me.
Ver. 41.
1. Salvation is all of mercy.
2. All mercies are in salvation.
3. All men should be anxious for salvation to come to them.
4. It can only come according to God's word.
W.W.
Ver. 41-43. A Comprehensive Prayer.
1. The possession of salvation, Psalms 119:41.
2. Is the power for defence: Psalms 119:42.
3. And the qualification for usefulness: Psalms 119:43. C.A.D.
Psalms 119:42*
Ver. 42. So shall I have wherewith to answer him that reproacheth me. This is an unanswerable answer. When God, by granting us salvation, gives to our prayers an answer of peace, we are ready at once to answer the objections of the infidel, the quibbles of the sceptical, and the sneers of the contemptuous. It is most desirable that revilers should be answered, and hence we may expect the Lord to save his people in order that a weapon may be put into their hands with which to rout his adversaries. When those who reproach us are also reproaching God, we may ask him to help us to silence them by sure proofs of his mercy and faithfulness.
For I trust in thy word. His faith was seen by his being trustful while under trial, and he pleads it as a reason why he should be helped to beat back reproaches by a happy experience. Faith is our argument when we seek mercies and salvation; faith in the Lord who has spoken to us in his word. "I trust in thy word" is a declaration more worth the making than any other; for he who can truly make it has received power to become a child of God, and so to be the heir of unnumbered mercies. God hath more respect to a man's trust than to all else that is in him; for the Lord hath chosen faith to be the hand into which he will place his mercies and his salvation. If any reproach us for trusting in God, we reply to them with arguments the most conclusive when we show that God has kept his promises, heard our prayers, and supplied our needs. Even the most sceptical are forced to bow before the logic of facts.
In this second verse of this eight the Psalmist makes a confession of faith, and a declaration of his belief and experience. Note that he does the same in the corresponding verses of the sections which follow. See Psalms 119:50, "Thy word hath quickened me"; Psalms 119:58, "I entreated thy favour"; Psalms 119:66, "I have believed thy commandments"; Psalms 119:74, "I have hoped in thy word." A wise preacher might find in these a series of experimental discourses.
Ver. 42. So shall I have, etc. I shall have something by which I may reply to those who calumniate me. So the Saviour replied to the suggestions of the tempter almost wholly by passages of Scripture (Matthew 4:4, Matthew 4:7, Matthew 4:10); and so, in many cases, the best answer that can be given to reproaches on the subject of religion will be found in the very words of Scripture. A man of little learning, except that which he has derived from the Bible, may often thus silence the cavils and reproaches of the learned sceptic; a man of simple hearted, pure piety, with no weapon but the word of God, may often thus be better armed than if he had all the arguments of the schools at his command. Comp. Ephesians 6:17. Albert Barnes.
Ver. 42. So shall I have wherewith to answer, etc. When the heart realizes assured salvation, it is supplied with abundant answers to those who sneer at the delights of faith. Henry Law.
Ver. 42. So shall I have wherewith to answer, etc. Hugo Cardinalis observeth that there are three sorts of blasphemers of the godly, the devils, heretics, and slanderers. The devil must be answered by the internal word of humility; heretics by the external word of wisdom; slanderers by the active word of a good life. Richard Greenham.
Ver. 42. So shall I have, etc. For I should give them a short answer, and a true one, that I trust in thy word; I put my confidence in thee, who canst make good thy promises, because thou art omnipotent; and wilt, because thou art merciful. William Nicholson.
Ver. 42. So shall I have wherewith to answer, etc. This follows the phrase, "according to thy word." Christians should learn from the example of David what to oppose to the reproaches and false accusations of the enemies of the truth. Nothing is done by railing; but weapons should be taken from the word of God; and these are strong through faith in God for the overturning of both the Devil himself and his instruments. For truly with weapons of this kind the Saviour himself discomfited Satan in the wilderness (Matthew 4:1-11); and Paul (Ephesians 6:10-18) puts on himself, and commends to the Christian soldier, the girdle of Divine truth, the breastplate of righteousness, the shoes of the Gospel, the shield of faith, and the sword of the Spirit, which is the Word of God. Solomon Gessler.
Ver. 42. Wherewith to answer, etc. It is not forbidden to believers, modestly and fully, to answer those that reproach them, and to rebut the lie. See Proverbs 26:5 Proverbs 26:27:11. But to be able to answer them is received as a blessing from God. Martin Geier.
Ver. 42-43. In Psalms 119:42 there is a play upon the two senses of the term "word, "thus: "and I will answer my revilers a word, for I have trusted in thy word." Having trusted in thy word of promise, I shall have a word of reply to make to them when thou shalt graciously hear this prayer. Take not thy word of truth (i.e., of promise) out of my mouth; let me have it still to speak of before my enemies and to rest upon for my own soul. If God were to fail in fulfilling his word of promise, it would, in the sense here contemplated, be quite taken out of his mouth. Henry Cowles.
HINTS TO PREACHERS.
Ver. 42. Faith's answer to reproach found in the fact that she trusts God's word.
Ver. 42-43, 47. Faith, hope, and love. "I trust." "I have hoped." "I have loved." Faith warring, hope testifying, love obeying.
Psalms 119:43*
Ver 43. And take not the word of truth utterly out of my mouth. Do not prevent my pleading for thee by leaving me without deliverance; for how could I continue to proclaim thy word if I found it fail me? such would seem to be the run of the meaning. The word of truth cannot be a joy to our mouths unless we have an experience of it in our lives, and it may be wise for us to be silent if We cannot support our testimonies by the verdict of our consciousness. This prayer may also refer to other modes by which we may be disabled from speaking in the name of the Lord: as, for instance, by our falling into open sin, by our becoming depressed and despairing, by our labouring under sickness or mental aberration, by our finding no door of utterance, or meeting with no willing audience. He who has once preached the gospel from his heart is filled with horror at the idea of being put out of the ministry; he will crave to be allowed a little share in the holy testimony, and will reckon his dumb Sabbaths to be days of banishment and punishment.
For I have hoped in thy judgments. He had expected God to appear and vindicate his cause, that so he might speak with confidence concerning his faithfulness. God is the author of our hopes, and we may most fittingly entreat him to fulfil them. The judgments of his providence are the outcome of his word; what he says in the Scriptures he actually performs in his government; we may therefore look for him to show himself strong on the behalf of his own threatenings and promises, and we shall not look in vain.
God's ministers are sometimes silenced through the sins of their people, and it becomes them to plead against such a judgment; better far that they should suffer sickness or poverty than that the candle of the gospel should be put out among them, and that thus they should be left to perish without remedy. The Lord save us, who are his ministers, from being made the instruments of inflicting such a penalty. Let us exhibit a cheerful hopefulness in God, that we may plead it in prayer with him when he threatens to close our lips.
In the close of this verse there is a declaration of what the Psalmist had done in reference to the word of the Lord, and in this the thirds of the octaves are often alike. See Psalms 119:35, "therein do I delight"; Psalms 119:43, "I have hoped in thy judgments"; Psalms 119:51, "yet have I not declined from thy law"; Psalms 119:59, "I turned my feet to thy testimonies"; and Psalms 119:67, Psalms 119:83, Psalms 119:99, etc. These verses would furnish an admirable series of meditations.
Ver. 43. Take not the word of truth, etc. It is well known that men do, when persecution threatens, either altogether deny the truth, or weakly and lukewarmly confess it; but lest this should happen to him, David therefore prays here, O Lord, take not the word of truth utterly out of my mouth, i.e., make me, with an intrepid spirit, always to confess the avowed truth boldly and manfully. In the Hebrew text it is dak de, "very, ""very much, "or, as Augustine renders it, "wholly and altogether"; and he thinks that David prayed for this, that, if through human weakness it should happen to him to fall, and at some time or other not steadfastly to confess the word, yet that God would not allow him to continue in that sit, , but again restore and establish him; and he illustrates this by the example of Peter. Further, David adds the reason which has impelled him thus to pray: Because I have for, and even with great desire, as the Hebrew verb lhy signifies, "thy judgments, " with which in the last day thou wilt openly pass sentence on heretics, fanatics, and all tyrants. Solomon Gesner.
Ver. 43. Take not the word of truth utterly out of my mouth. The word is taken out of the mouth, when it is said to the sinner, Wherefore dost thou declare thy statutes? And eloquence itself becomes dumb if the conscience be evil. The birds of heaven come and take the word out of thy mouth, even as they took the seed of the word from off the rock lest it should bring forth fruit. Ambrose.
Ver. 43. The word is also taken out of our mouth when in strong temptations all things, as it were, fail, neither can we discover where we may make a stand: Psalms 69:2. Martin Geier.
Ver. 43. Take not the word of truth utterly out of my mouth. Sometimes we are afraid to speak for the Saviour, lest we should incur the charge of hypocrisy. At other times we are ashamed to speak, from the absence of that only constraining principle "the love of Christ." And thus "the word of truth is taken out of our mouths." Often have we wanted a word to speak for the relief of the Lord's tempted people, and have not been able to find it; so that the recollection of precious lost opportunities may well give utterance to the prayer "Take not the word of truth utterly out of my mouth." Not only do not take it out of my heart; but let it be ready in my mouth for a confession of my Master. Some of us know the painful trial of the indulgence of worldly habits and conversation, when a want of liberty of spirit has hindered us from standing up boldly for our God. We may perhaps allege the plea of bashfulness or judicious caution in excuse for silence; which however, in many instances, we must regard as a self deceptive covering for the real cause of restraint the want of apprehension of the mercy of God to the soul. Charles Bridges.
Ver. 43. Take not the word of truth utterly out of my mouth. Oh, what service can a dumb body do in Christ's house! Oh, I think the word of God is imprisoned also! Oh, I am a dry tree! Alas, I can neither plant nor water! Oh, if my Lord would make but dung of me, to fatten and make fertile his own corn ridges in Mount Zion! Oh, if I might but speak to three or four herd boys of my worthy Master, I would be satisfied to be the meanest and most obscure of all the pastors in this land, and to live in any place, in any of Christ's basest out houses! But he saith, "Sirrah, I will not send you; I have no errands for you there away." My desire to serve him is sick of jealousy, lest he be unwilling to employ me... I am very well every way, all praise to him in whose books I must stand for ever as his debtor! Only my silence pains me. I had one joy out of heaven, next to Christ my Lord, and that was to preach him to thiss faithless generation; and they have taken that from me. It was to me as the poor man's one eye, and they have put out that eye. Samuel Rutherford.
Ver. 43. For I have hoped in thy judgments, the word Mmpvm, judgment, signifieth either the law, or the execution of the sentence thereof.
1. The law or whole word of God; so that, "I have hoped in thy judgments, "is no more, but in thy word do I hope; as it is, "I wait for the Lord, my soul doth wait, and in his word do I hope" (Psalms 130:5).
2. Answerable execution of the law, when the promise or threatening is fulfilled. (1) When the promise is fulfilled: that is judgment in a sense when God accomplishes what he has promised for our salvation and deliverance. Thus God is said to judge his people, when he righteth and sayeth them according to his word: "O Lord, thou hast seen my wrong: judge thou my cause" (Lamentations 3:59). (2) But the more usual notion of judgment is the execution of the threatening on wicked men; which being a benefit to God's faithful servants, and done in their favour, David might well be said to hope for it. Their "judgment" is our obtaining the promise. Thomas Manton.
Ver. 43-44. Lord, let me have the word of truth in "my mouth" that I may commit that sacred depositum to the rising generation (2 Timothy 2:22), and by them it may be transmitted to succeeding ages; so shall "thy law" be kept "for ever and ever, "i.e., from one generation to another, according to that promise (Isaiah 59:21): "My words in thy mouth shall not depart out of the mouth of thy seed, nor out of the mouth of thy seed's seed." Matthew Henry.
HINTS TO PREACHERS.
Ver. 43. How the true preacher could be silenced, and his plea that he may not be so.
Psalms 119:44*
Ver. 44. So shall I keep thy law continually for ever and ever. Nothing more effectually binds a man to the way of the Lord than an experience of the truth of his word, embodied in the form of mercies and deliverances. Not only does the Lord's faithfulness open our mouths against his adversaries, but it also knits our hearts to his fear, and makes our union with him more and more intense. Great mercies lead us to feel an inexpressible gratitude which, falling to utter itself in time, promises to engross eternity with praises. To a heart on flame with thankfulness, the "always, unto eternity and perpetuity, "of the text will not seem to be redundant; yea, the hyperbole of Addison in his famous verse will only appear to be solid sense: "Through all eternity to thee
A joyful song I will raise;
But oh! eternity's too short
To utter all thy praise." Addison.
God's grace alone can enable us to keep his commandments without break and without end; eternal love must grant us eternal life, and out of this will come everlasting obedience. There is no other way to ensure our perseverance in holiness but by the word of truth abiding in us, as David prayed it might abide with him.
The verse begins with "So, "as did Psalms 119:42. When God grants his salvation we are so favoured that we silence our worst enemy and glorify our best friend. Mercy answereth all things. If God doth but give us salvation we can conquer hell and commune with heaven, answering reproaches and keeping the law, and that to the end, world without end.
We may not overlook another sense which suggests itself here. David prayed that the word of truth might not be taken out of his mouth, and so would he keep God's law: that is to say, by public testimony as well as by personal life, he would fulfil the divine will, and confirm the bonds which bound him to his Lord for ever. Undoubtedly the grace which enables us to bear witness with the mouth is a great help to ourselves as well as to others: we feel that the vows of the Lord are upon us, and that we cannot run back.
Ver. 44. So shall I keep thy law continually, etc. The Lord's keeping our heart in faith, and our mouth and outward man in the course of confession and obedience, is the cause of our perseverance. David Dickson.
Ver. 44. So shall I keep. Mark, the promise of obedience is brought in by way of argument; "So shall I keep, ""so, "that is, this will encourage me, this will enable me.
First, The granting of his requests would give him encouragement: when God answers our hope and expectation, gratitude should excite and quicken us to give all manner of obedience. If he will give us a heart, and a little liberty to confess his name, and serve him, we should not be backward or uncertain, but walk closely with him.
Secondly, This would give him assistance and strength. If God do daily give assistance, we shall stand; if not, we fall and falter; this will be a means of his perseverance, not only to engage and oblige him, but to help him to hold on to the end.
Then mark the consistency of this obedience, "Continually, and for ever and ever." David would not keep it for a fit, or for a few days, or a year, but always, even to the end of his life. Here are three words to the same sense: "continually, ""for ever, ""and ever." And the Septuagint expresses it thus: "I shall keep thy law always, and for ever, and for ever, and ever; "four words there. This heaping of words is not in vain.
1. It shows the difficulty of perseverance: unless believers do strongly persist in the resistance of temptation, they will soon be turned out of the way; therefore David binds his heart firmly: we must do it now, yea, always, unto the end.
2. He expresses his vehemence of affection: those that are deeply affected with anything are wont to express themselves as largely as they can. As Paul, who had a deep sense of God's power: "Exceeding greatness of his power, according to the working of his mighty power" (Ephesians 1:19). He heaps up several words, because his sense of them was so great: so David here doth heap up words "continually, and for ever, and ever, and ever."
3. Some think the words are so many, that they may express not only this life, but that which is to come. I will keep them continually, and for ever, and ever; that is, all the days of my life, and in the other world. So Chrysostom, "I will keep them continually, "etc., points out the other life, where there will be pure and exact keeping of the law of God. Here we are every hour in danger, but then we shall be put out of all danger, and without fear of sinning, we shall remain in a full and perfect righteousness; we hope for that which we have not attained unto, and this doth encourage us for the present: so would he make David express himself.
4. If we must distinguish these words, I suppose they imply the continuity and perpetuity of obedience; the continuity of obedience, that he would serve God continually, without intermission; and the perpetuity of obedience, that he would serve God for ever and ever, without defection or revolt, at all times, and to the end. Constancy and perseverance in obedience is the commendation of it. Thomas Manton.
Ver. 44. So shall I keep thy law continually. That is, if thou wilt not take the word of thy truth out of my mouth, "I will alway keep thy law." "Yea, unto age, and age of age:" he showeth what is meant by alway. For sometimes by "alway" is meant, as long as we live here; but this is not, "unto age, and age of age." For it is better thus translated than as some copies have, "to eternity, and to age of age, "since they could not say, and to eternity of eternity. That law therefore should be understood, of which the apostle saith, "Love is the fulfilling of the law." For this will be kept by the saints, from whose mouth the word of truth is not taken, that is, by the church of Christ herself, not only during this world, that is, until this world is ended; but for another world which is styled world without end. For we shall not there receive the commandments of the law, as here, to keep them, but we shall keep the fulness of the law itself without any fear of sinning; for we shall love God the more fully when we shall have seen him; and our neighbour too; for "God will be all in all"; nor will there be room for any false suspicion concerning our neighbour, where no man will be hidden to any. Augustine.
Ver. 44. Continually, for ever and ever. The language of this verse is very emphatic. Perfect obedience will constitute a large proportion of heavenly happiness to all eternity; and the nearer we approach to it on earth, the more we anticipate the felicity of heaven. Note in Bagster's Comprehensive Bible.
Ver. 44. The perpetuity of gracious living. On what it is conditioned: "So." How entirely it is consistent with free agency: "I keep." How continuous it is, and how eternal.