The Treasury of DavidPsalms 119

EXPOSITION.

In this section the Psalmist seems to take firm hold upon God himself; appropriating him (Psalms 119:57), crying out for him (Psalms 119:58), returning to him (Psalms 119:59), solacing himself in him (Psalms 119:61-62), associating with his people (Psalms 119:63), and sighing for personal experience of his goodness (Psalms 119:64). Note how the first verse of this octave is linked to the last of the former one, of which indeed it is an expanded repetition. "This I had because I kept thy precepts. Thou art my portion, O Lord: I have said that I would keep thy words." Ver. 57. Thou art my portion, O LORD. A broken sentence. The translators have mended it by insertions, but perhaps it had been better to have left it alone, and then it would have appeared as an exclamation, "My portion, O Lord!" The poet is lost in wonder while he sees that the great and glorious God is all his own! Well might he be so, for there is no possession like Jehovah himself. The form of the sentence expresses joyous recognition and appropriation, "My portion, O Jehovah!" David had often seen the prey divided, and heard the victors shouting over it; here he rejoices as one who seizes his share of the spoil; he chooses the Lord to be his part of the treasure. Like the Levites, he took God to be his portion, and left other matters to those who coveted them. This is a large and lasting heritage, for it includes all, and more than all, and it outlasts all; and yet no man chooses it for himself until God has chosen and renewed him. Who that is truly wise could hesitate for a moment when the infinitely blessed God is set before him to be the object of his choice? David leaped at the opportunity, and grasped the priceless boon. Our author here dares exhibit the title deeds of his portion before the eye of the Lord himself, for he addresses his joyful utterance directly to God whom he boldly calls his own. With much else to choose from, for he was a king, and a man of great resources, Ire deliberately turns from all the treasures of the world, and declares that the Lord, even Jehovah, is his portion. I have said that I would keep thy words. We cannot always look back with comfort upon what we have said, but in this instance David had spoken wisely and well. He had declared his choice: he preferred the word of God to the wealth of worldlings. It was his firm resolve to keep that is, treasure up and observe the words of his God, and as he had aforetime solemnly expressed it in the presence of the Lord himself, so here he confesses the binding obligation of his former vow. Jesus said, "If a man love me, he will keep my words, "and this is a case which he might have quoted as an illustration; for the Psalmist's love to God as his portion led to his keeping the words of God. David took God to be his Prince as well as his Portion. He was confident as to his interest in God, and therefore he was resolute in his obedience to him. Full assurance is a powerful source of holiness. The very words of God are to be stored up; for whether they relate to doctrine, promise, or precept, they are most precious. When the heart is determined to keep these words, and has registered its purpose in the court of heaven, it is prepared for all the temptations and trials that may befall it; for, with God as its heritage, it is always in good case.

EXPLANATORY NOTES AND QUAINT SAYINGS.

This begins a new division of the Psalm, indicated by the Hebrew letter Cheth, which may be represented in English by hh. Albert Barnes. Ver. 57-64. In this section David laboureth to confirm his faith, and to comfort himself in the certainty of his regeneration, by eight properties of a sound believer, or eight marks of a new creature. The first whereof is his choosing of God for his portion. Whence learn, 1. Such as God hath chosen and effectually called, they get grace to make God their choice, their delight, and their portion; and such as have chosen God for their portion have an evidence of their regeneration and election also; for here David maketh this a mark of his regeneration: Thou art my portion. 2. It is another mark of regeneration, after believing in God, and choosing him for our portion, to resolve to bring forth the fruits of faith in new obedience, as David did: I have said that I would keep thy words. 3. As it is usual for God's children, now and then because of sin falling out, to be exercised with a sense of God's displeasure, so it is a mark of a new creature not to lie stupid and senseless under this exercise, but to deal with God earnestly, for restoring the sense of reconciliation, and giving new experience of his mercy, as the Psalmist did; I intreated thy favour with my whole heart; and this is the third evidence of a new creature. 4. The penitent believer hath the word of grace and the covenant of God for his assurance to be heard when he seeketh mercy: Be merciful unto me according to thy word. 5. The searching in what condition we are in, and examination of our ways according to the word, and renewing of repentance, with an endeavour of amendment, is a fourth mark of a new creature: I thought on my ways, and turned my feet unto thy testimonies. 6. When we do see our sin we are naturally slow to amend our doings; but the sooner we turn us to the way of God's obedience, we speed the better, and the more speedy the reforming of our life be, the more sound mark is it of a new creature: I made haste, and delayed not to keep thy commandments. 7. Enduring of persecution and spoiling of our goods, for adhering to God's word, without forsaking of his cause, is a fifth mark of a new creature: The bands of the wicked have robbed me: but I have not forgotten thy law. 8. As it is the lot of God's children who resolve to be godly, to suffer persecution, and to be forced either to lose their temporal goods or else to lose a good cause and a good conscience; so it is the wisdom of the godly to remember what the Lord's word requireth of us and speaketh unto us, and this shall comfort our conscience more than the loss of things temporal can trouble our minds: The bands of the wicked have robbed me: but I have not forgotten thy law. 9. A sixth mark of a new creature is, to be so far from fretting under hard exercise as to thank God in secret cheerfully for his gracious word, and for all the passages of his providence, where none seeth us, and where there is no hazard of ostentation: At midnight I will rise to give thanks unto thee because of thy righteous judgments. 10. A seventh mark of a renewed creature is, to associate ourselves and keep communion with such as are truly gracious, and do fear God indeed, as we are able to discern them: I am a companion of all them that fear thee. 11. The fear of God is evidenced by believing and obeying the doctrine and direction of the Scripture, and no other ways: I am a companion of all them that fear thee, and of them that keep thy precepts. 12. The eighth mark of a new creature is, not to rest in any measure of renovation, but earnestly to deal with God for the increase of saving knowledge, and fruitful obedience of it; for, Teach me thy statutes, is the prayer of the man of God, in whom all the former marks are found. 13. As the whole of the creatures are witnesses of God's bounty to man, and partakers of that bounty themselves, so are they pawns of God's pleasure to bestow upon his servants greater gifts than these, even the increase of sanctification, in further illumination of mind and reformation of life: for this the Psalmist useth for an argument to be more and more sanctified: The earth, O Lord, is full of thy mercy: teach me thy statutes. David Dickson. Ver. 57. Thou art my portion, O LORD. The sincerity of this claim may be gathered, because he speaks by way of address to God. He doth not say barely, "He is my portion"; but challengeth God to his face: Thou art my portion, O LORD. Elsewhere it is said, "The Lord is my portion, saith my soul" (Lamentations 3:24). There he doth not speak it by way of address to God, but he adds, "saith my soul"; but here to God himself, who knows the secrets of the heart. To speak thus of God to God, argues our sincerity, when to God's face we avow our trust and choice; as Peter, "Lord, thou knowest all things; thou knowest that I love thee" (John 21:17). Thomas Manton. Ver. 57. Thou art my portion, O LORD. Luther counsels every Christian to answer all temptations with this short saying, "Christianus sum, "I am a Christian; and I would counsel every Christian to answer all temptations with this short saying, "The Lord is my portion." O Christian, when Satan or the world shall tempt thee with honours, answer, "The Lord is my portion"; when they shall tempt thee with riches, answer, "The Lord is my portion"; when they shall tempt thee with preferments, answer, "The Lord is my portion"; and when they shall tempt thee with the favours of great ones, answer, "The Lord is my portion"; yea, and when this persecuting world shall threaten thee with the loss of thy estate, answer, "The Lord is my portion": and when they shall threaten thee with the loss of thy liberty, answer, "The Lord is my portion"; and when they shall threaten thee with the loss of friends, answer, "The Lord is my portion"; and when they shall threaten thee with the loss of life, answer, "The Lord is my portion." O, sir, if Satan should come to thee with an apple, as once he did to Eve, tell him that "the Lord is your portion"; or with a grape, as once he did to Noah, tell him that "the Lord is your portion"; or with a change of raiment, as once he did to Gehazi, tell him that "the Lord is your portion"; or with a wedge of gold, as once he did to Achan, tell him that "the Lord is your portion"; or with a bag of money, as once he did to Judas, tell him that "the Lord is your portion"; or with a crown, a kingdom, as once he did to Moses, tell him that "the Lord is your portion." Thomas Brooks. Ver. 57. Thou art my portion, O LORD. God is all sufficient; get him for your "portion", and you have all; then you have infinite wisdom to direct you, infinite knowledge to teach you, infinite mercy to pity, and save you, infinite love to care and comfort you, and infinite power to protect and keep you. If God be yours, all his attributes are yours; all his creatures, all his works of providence, shall do you good, as you have need of them. He is an eternal, full, satisfactory portion. He is an ever living, ever loving, ever present friend; and without him you are a cursed creature in every condition, and all things will work against you. John Mason, 1694. Ver. 57. Thou art my portion, O LORD. If there was a moment in the life of David in which one might feel inclined to envy him, it would not be in that flush of youthful victory, when Goliath lay prostrate at his feet, nor in that hour of even greater triumph, when the damsels of Israel sang his praise in the dance, saying, "Saul hath slain his thousands, and David his ten thousands"; it would not be on that royal day, when his undisputed claim to the throne of Israel was acknowledged on every side and by every tribe; but it would be in that moment when, with a loving and trustful heart, he looked up to God and said, "Thou art my portion." In a later Psalm (142), which bears with it as its title, "A prayer of David, when he was in the cave, "we have the very same expression: "I said, Thou art my refuge and my portion in the land of the living." It adds immeasurably to such an expression, if we believe it to have been uttered at a time when every other possession and inheritance was taken from him, and the Lord alone was his portion. Barton Bouchier. Ver. 57. He is an exceedingly covetous fellow to whom God is not sufficient; and he is an exceeding fool to whom the world is sufficient. For God is all inexhaustible treasury of all riches, sufficing innumerable men; while the world has mere trifles and fascinations to offer, and leads the soul into deep and sorrowful poverty. Thomas Le Blanc. Ver. 57. They who are without an ample patrimony in this life, may make to themselves a portion in heavenly blessedness. Solomon Gessler. Ver. 57. I have said that I would keep thy words. This he brings in by way of proving that which he said in the former words. Many will say with David, that God is their portion; but here is the point: how do they prove it? If God were their portion, they would love him; if they loved him they would love his word; if they loved his word they would live by it and make it the rule of their life. William Cowper. Ver. 57. I have said that I would keep thy words. He was resolved to keep his commandments, lay up his promises, observe his ordinances, profess and retain a belief in his doctrines. John, Gill. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Verse 57-64. The believer's portion. The Lord is the believer's portion (Psalms 119:57); heartily sought (Psalms 119:58-60); remaining though all else be taken away (Psalms 119:61); causing joy even at midnight (Psalms 119:62), and the selection of congenial company (Psalms 119:63-64). HINTS TO PREACHERS. Ver. 57. 1. The infinite possession: "Thou art my portion, O LORD." Notice (a) A clear distinction made by the Psalmist between his portion and that of the ungodly here and hereafter: See Psalms 48:2. (b) positive claim: "Thou art my portion, O LORD." This "portion" is boundless, abiding, appropriate, satisfying, elevating, all of grace. 2. The appropriate resolution: "I have said that I would keep thy words." (a) Notice the preface: "I have said." (b) The link between the portion possessed and the resolution made. (c) The work of keeping God's words. Keep him who is the Word Christ Jesus. Keep the word of the gospel doctrines, precepts, promises (kept in the heart to comfort the believer). This blessed subject suggests a solemn contrast. See the portion of that servant who did not keep his Lord's word: Matthew 24:48-51 See "Spurgeon's Sermons, " No. 1372: "God our Portion, and his Word our Treasure." Ver. 57 (first clause). The believer's portion. 1. Show the validity of his claim: "my." (a) A gift by covenant: Hebrews 8:10-13. (b) Involved in joint heirship with Christ: Romans 8:17. (c) Confirmed by the experience of faith. 2. Survey the superlative value of his possession: "The Lord." (a) Absolutely good. (b) Infinitely precious. (c) Inexhaustibly full. (d) Everlastingly sure. 3. Suggest a method of deriving the greatest present advantage from it. (a) Meditate much upon God, under the conviction that he is your portion. (b) Carry all cares to him, and cast every burden on him. (c) Refer every temptation to the word of his law, and every doubt to the word of his promise. (d) Draw largely upon his riches to meet every need as it arises. John Field, of Sevenoaks, 1882. Ver. 57-58. The believer's estate, profession, and petition. Psalms 119:58*

EXPOSITION.

Ver. 58. I intreated thy favour with my whole heart. A fully assured possession of God does not set aside prayer, but rather urges us to it; he who knows God to be his God will seek his face, longing for his presence. Seeking God's presence is the idea conveyed by the marginal reading, "thy face, "and this is true to the Hebrew. The presence of God is the highest form of his favour, and therefore it is the most urgent desire of gracious souls: the light of his countenance gives us an antepast of heaven. O that we always enjoyed it! The good man entreated God's smile as one who begged for his life, and the entire strength of his desire went with the entreaty. Such eager pleadings are sure of success; that which comes from our heart will certainly go to God's heart. The whole of God's favours are ready for those who seek them with their whole hearts. Be merciful unto me according to thy word. He has entreated favour, and the form in which he most needs it is that of mercy, for he is more a sinner than anything else. He asks nothing beyond the promise, he only begs for such mercy as the word reveals. And what more could he want or wish for? God has revealed such an infinity of mercy in his word that it would be impossible to conceive of more. See how the Psalmist dwells upon favour and mercy, he never dreams of merit. He does not demand, but entreat; for he feels his own unworthiness. Note how he remains a suppliant, though he knows that he has all things in his God. God is his portion, and yet he begs for a look at his face. The idea of any other standing before God than that of an undeserving but favoured one never entered his head. Here we have his "Be merciful unto me" rising with as much intensity of humble pleading as if he still remained among the most trembling of penitents. The confidence of faith makes us bold in prayer, but it never teaches us to live without prayer, or justifies us in being other than humble beggars at mercy's gate.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 58. I entreated thy favour, or; I seek thy face. To seek the face is to come into the presence. Thus the Hebrews speak when desirous of expressing that familiar intercourse to which God admits his people when he bids them make known their requests. It is truly the same as speaking face to face with God. Franciscus Vatablus, 1545. Ver. 58. I entreated thy favour with my whole heart I have often remarked how graciously and lovingly the Lord delights to return an answer to prayer in the very words that have gone up before him, as if to assure us that they have reached his ear, and been speeded back again from him laden with increase. "I entreated thy favour with my whole heart." Hear the Lord's answer to his praying people: "I will rejoice over them to do them good assuredly with my whole heart and with my whole soul." Barton Bouchier. Ver. 58. With my whole heart. The Hebrew expresses great earnestness and humility in supplication. A. R. Fausset. Ver. 58. With my whole heart. Prayer is chiefly a heart work. God heareth the heart without the mouth, but never heareth the mouth acceptably without the heart. Walter Marshall. Ver. 58. Be merciful unto me, etc. He protested before that he sought the Lord with his whole heart, and now he prayeth that he may find mercy. So indeed it shall be; boldly may that man look for mercy at God's hand who seeks him truly. Mercy and truth are wont to meet together, and embrace one another: where truth is in the soul to seek, there cannot but be mercy in God to embrace. If truth be in us to confess our sins and forsake them, we shall find mercy in God to pardon and forgive them. William Cowper. Ver. 58. According to thy word. He prayeth not for what he lusteth after, but for that which the Lord promised; for St. James saith, "You pray and have not, "etc., and this is the cause, that we have not the thing we pray for, because we pray not according to the word. His word must be the rule of our prayers, and then we shall receive; as Solomon prayed and obtained. God hath promised forgiveness of sins, the knowledge of his word, and many other blessings. If we have these, let not our hearts be set on other things. Richard Greenham. Ver. 58. According to thy word. The Word of God may be divided into three parts; into commandments, threatenings, and promises; and though a Christian must not neglect the commanding and threatening word, yet if ever he would make the Word a channel for Divine comfort, he must study the promising word; for the promises are a Christian's magna charta for heaven. All comfort must be built upon a Scripture promise, else it is presumption, not true comfort. The promises are pabulum fidei, et anima fidei, the food of faith, and the soul of faith. As faith is the life of a Christian, so the promises are the life of faith: faith is a dead faith if it hath no promise to quicken it. As the promises are of no use without faith to apply them, so faith is of no use without a promise to lay hold on. Edmund Calamy. Ver. 58. The rule and ground of confidence is, "according to thy word." God's word is the rule of our confidence; for therein is God's stated course. If we would have favour and mercy from God, it must be upon his own terms. God will accept of us in Christ, if we repent, believe, and obey, and seek his favour diligently: he will not deny those who seek, ask, knock. Many would have mercy, but will not observe God's direction. We must ask according to God's will, not without a promise, nor against a command. God is made a voluntary debtor by his promise. These are notable props of faith, when we are encouraged to seek by the offer, and urged to apply by the promise. We thrive no more in a comfortable sense of God's love, because we take not this course. Thomas Manton. HINTS TO PREACHERS. Ver. 58. The soul's sunshine. 1. God's favour the one thing needful. 2. Wholeheartedness the one mode of entreating it. 3. Covenant mercy the one plea for obtaining it. C.A.D. Ver. 58. We may learn how a seeker may come to enjoy saving favour, by a careful study of 1. The Profession: "I intreated thy favour with my whole heart." (a) What he did: "I intreated." Heb. "I painfully sought thy face." Earnest desire. Importunate supplication. Painful sorrow for sin. (b) How he did it: "With my whole heart." The intellect, affections, will, all engaged and concentrating effort. Otherwise, seeking is solemn trifling. This only worthy of our purpose, pleasing to God, and successful. (c) The evidence that we are doing it. Frequent prayer, searching the word, often enquiring. The first and main business Giving up for Christ. 2. The Petition: "Be merciful unto me." (a) God's favour to be expected on the terms of mercy only. (b) Happily, this is a prayer every sinner can and should use. (c) Blessedly true it is, that it never fails. 3. The Plea: "According to thy word." (a) A plea that cannot be gainsaid is a great thing in an entreaty. (b) The promise of God is just such a plea. (c) Seek it out, lay hold of it, and urge it. J.F. Psalms 119:59*

EXPOSITION.

Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. While studying the word he was led to study his own life, and this caused a mighty revolution. He came to the word, and then he came to himself, and this made him arise and go to his Father. Consideration is the commencement of conversion: first we think and then we turn. When the mind repents of ill ways the feet are soon led into good ways; but there will be no repenting until there is deep, earnest thought. Many men are averse to thought of any kind, and as to thought upon their ways, they cannot endure it, for their ways will not bear thinking of. David's ways had not been all that he could have wished them to be, and so his thoughts were sobered over with the pale cast of regret; but he did not end with idle lamentations, he set about a practical amendment; he turned and returned, he sought the testimonies of the Lord, and hastened to enjoy once more the conscious favour of his heavenly friend. Action without thought is folly, and thought without action is sloth: to think carefully and then to act promptly is a happy combination. He had entreated for renewed fellowship, and now he proved the genuineness of his desire by renewed obedience. If we are in the dark, and mourn an absent God, our wisest method will be not so much to think upon our sorrows as upon our ways: though we cannot turn the course of providence, we can turn the way of our walking, and this will soon mend matters. If we can get our feet right as to holy walking, we shall soon get our hearts right as to happy living. God will turn to his saints when they turn to him; yea, he has already favoured them with the light of his face when they begin to think and turn.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. The transition which is made in the text from the occasion of this alteration, "I thought on my ways, "to the change itself, is very lofty and elegant. He does not tell us that, after a review of them, he saw the folly and danger of sin, the debasedness of its pleasures, and the poison of its delights; or that, upon a search into God's law, he was convinced that what he imagined so severe, rigid, and frightful before, was now all amiable and lovely; no, but immediately adds, "I turned my feet unto thy testimonies"; than which I can conceive nothing more noble or strong; for it emphatically says, that there was no need to express the appearance his ways had when once he thought upon them. What must be the consequence of his deliberation was so plain, namely, that sin never prevails but where it is masked over with some false beauties, and the inconsiderate, foolish sinner credulously gives ear to its enchantments, and is not at pains and care to enquire into them; for a deep, thorough search would soon discover that its fairest appearances are but lying vanities, and that he who is captivated with that empty show is in the same circumstances with a person in a dream, who can please himself with his fancy only while asleep, and that his awakening out of it no sooner or more certainly discovers the cheat, than a serious thinking upon the ways of iniquity and rebellion against God will manifest the fatal madness of men in ever pursuing them. William Dunlop, 1692-1720. Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. Some translate the original, I looked on both sides upon my ways, I considered them every way, "and turned my feet unto thy testimonies" I considered that I was wandering like a lost sheep, and then I returned. George Swinnock. Ver. 59. I thought on my ways, etc. The Hebrew word but that is here used for thinking, signifies to think on a man's ways accurately, advisedly, seriously, studiously, curiously. This holy man of God thought exactly and curiously on all his purposes and practices, on all his doings and sayings, on all his words and works, and finding too many of them to be short of the rule, yea, to be against the rule, he turned his feet to God's testimonies; having found out his errors, upon a diligent search, a strict scrutiny, he turned over a new leaf, and framed his course more exactly by rule. O Christians, you must look as well to your spiritual wants as to your spiritual enjoyments; you must look as well to your layings out as to your layings up; you must look as well forward to what you should be, as backward to what you are. Certainly that Christian will never be eminent in holiness that hath many eyes to behold a little holiness, and never an eye to see his further want of holiness. Thomas Brooks. Ver. 59. I thought on my ways. The word signifies a fixed, abiding thought. Some make it an allusion to those that work embroidery; that are very exact and careful to cover the least flaw; or to those that cast accounts. Reckon with yourselves, What do I owe? what am I worth? "I thought" not only on my wealth, as the covetous man, Psalms 69:11; but "on my ways"; not what I have, but what I do; because what we do will follow us into another world, when what we have must be left behind. Many are critical enough in their remarks upon other people's ways that never think of their own, but "let every man prove his own work." This account which David here gives of himself may refer either to his constant practice every day; he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay: or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was by the grace of God thus wrought. Note, 1. Conversion begins in serious consideration; Ezekiel 18:28; Luke 15:17. Luke 15:2. Consideration must end in a sound conversion. To what purpose have we thought on our ways, if we do not turn our feet with all speed to God's testimonies? Matthew Henry. Ver. 59. I thought on my ways. Be frequent in this work of serious consideration. If daily you called yourselves to an account, all acts of grace would thrive the better. Seneca asked of Sextius, Quod hodie malum sanasti? cui vitio obstitisti? You have God's example in reviewing every day's work, and in dealing with Adam before he slept. The man that was unclean was to wash his clothes at eventide. Thomas Manton. Ver. 59. I thought on my ways, etc. Poisons may be made curable. Let the thoughts of old sins stir up a commotion of anger and hatred. We shiver in our spirits, and a motion in our blood, at the very thought of a bitter potion we have formerly taken. Why may we not do that spiritually, which the very frame and constitution of our bodies doth naturally, upon the calling a loathsome thing to mind? The Romans' sins were transient, but the shame was renewed every time they reflected on them: Romans 6:21, "Whereof ye are now ashamed." They reacted the detestation instead of the pleasure: so should the reviving of old sins in our memories be entertained with our sighs, rather than with joy. We should also manage the opportunity, so as to promote some further degrees of our conversion: "I thought or, my ways, and turned my feet unto thy testimonies." There is not the most hellish motion, but we may strike some sparks from it, to kindle our love to God, renew our repentance, raise our thankfulness, or quicken our obedience. Stephen Charnock. Ver. 59. And turned my feet unto thy testimonies. Mentioning this passage, Philip Henry observed, that the great turn to be made in heart and life is, from all other things to the word of God. Conversion turns us to the word of God, as our touchstone, to examine ourselves, our state, our ways, spirits, doctrines, worships, customs; as our glass, to dress by, James 1:0; as our rule to walk and work by, Galatians 6:16; as our water, to wash us, Psalms 119:9; as our fire to warm us, Luke 24:32; as our food to nourish us, Job 23:12; as our sword to fight with, Ephesians 6:13-17; as our counsellor, in all our doubts, Psalms 119:24; as our cordial, to comfort us; as our heritage, to enrich us. Ver. 59. And turned my feet unto thy testimonies. No itinerary to the heavenly city is simpler or fuller than the ready answer made by an English prelate to a scoffer who asked him the way to heaven; "First turn to the right, and keep straight on." Neale and Littledale. Ver. 59. And turned. Turn to God, and he will turn to you; then you are happy, though all the world turn against you. John Mason. HINTS TO PREACHERS. Ver. 59. 1. Self examination: "I thought on" my private "ways" my social ways my sacred ways my public ways. 2. Its advantages: "And turned my feet, "etc. G.R. Ver. 59. 1. Unthinking and straying. 2. Thinking and turning. C.A.D. Ver. 59. 1. Conviction. 2. Conversion. W. D. Ver. 59. Thinking on our own ways. Enquire, 1. Why so generally neglected? (a) Want of courage. (b) Occupied too much. (c) Unpleasant, and therefore the chief care of many is to banish it. 2. When is it wisely conducted? (a) When honestly engaged in. (b) When thoroughly carried out. (c) When Scripture is made the referee and standard. 4. When Divine help is sought. 3. What end will it serve? (a) Turn us from our own ways with shame and penitence. (b) Turn us to God's testimonies with earnestness, reverence, and hopefulness. J.F. Ver. 59. 1. Right thinking: "I thought on my ways." (a) That this thought upon his ways caused the Psalmist dissatisfaction is evident. (b) Right thinking upon our ways will suggest a practical change. (c) The retrospect we take of our life should suggest that any turn we make should be towards God: "Unto thy testimonies." (d) Right thinking also suggests that such a turning is possible. 2. Right turning. The turn was (a) Complete. (b) Practical. (c) Spiritual. (d) Immediate. (e) It must be a divine work. See "Spurgeon's Sermons, "No. 1181: "Thinking and Turning." Psalms 119:60*

EXPOSITION.

Ver. 60. I made haste, and delayed not to keep thy commandments. He made all speed to get back into the royal road from which he had wandered, and to run in that road upon the King's errands. Speed in repentance and speed in obedience are two excellent things. We are too often in haste to sin; O that we may be in a greater hurry to obey. Delay in sin is increase of sin. To be slow to keep the commands is really to break them. There is much evil in a lagging pace when God's command is to be followed. A holy alacrity in service is much to be cultivated. It is wrought in us by the Spirit of God, and the preceding verses describe the method of it: we are made to perceive and mourn our errors, we are led to return to the right path, and then we are eager to make up for lost time by dashing forward to fulfil the precept. Whatever may be the slips and wanderings of an honest heart, there remains enough of true life in it to produce ardent piety when once it is quickened by the visitations of God. The Psalmist entreated for mercy, and when he received it he became eager and vehement in the Lord's ways. He had always loved them, and hence when he was enriched with grace he displayed great vivacity and delight in them. He made double speed; for positively he "made haste, "and negatively he refused to yield to any motive which suggested procrastination, he "delayed not." Thus he made rapid advances and accomplished much service, fulfilling thereby the vow which is recorded in Psalms 119:57: "I said that I would keep thy words." The commands which he was so eager to obey were not ordinances of man, but precepts of the Most High. Many are zealots to obey custom and society, and yet they are slack in serving God. It is a crying shame that men should be served post haste, and that God's work should have the go by, or be performed with dreamy negligence.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 60. I made haste, and delayed not, etc. Duty discovered should instantly be discharged. There is peril attending every step which is taken in the indulgence of any known sin, or in the neglect of any acknowledged obligation. A tender conscience will not trifle with its convictions, lest the heart should be hardened through the deceitfulness of sin. It is unsafe, it is unreasonable, it is highly criminal to hesitate to carry that reformation into effect which conscience dictates. He who delays when duty calls may never have it in his power to evince the sincerity of his contrition for past folly and neglect. "I made haste, "said the Psalmist, "and delayed not to keep thy commandments"; that is, being fully convinced of the necessity and excellency of obedience, I instantly resolved upon it, and immediately put it into execution. John Morison. Ver. 60. I made haste, and delayed not to keep thy commandments. We often hear the saying, "Second thoughts are best." This does not hold in the religious life. In the context the Psalmist says, "I thought on my ways, and turned my feet unto thy testimonies, "that is, I did not wait to think again. In religion it may be a deadly habit to take time to reflect. Make haste. Henry Melvill. Ver. 60. I made haste, and delayed not. When anyone is lawfully called either to the study of theology, or to the teaching it in the church, he ought not to hesitate, as Moses, or turn away, as Jonah; but, leaving all things, he should obey God who calls him; as David says, "I made haste, and delayed not." Matthew 4:20 Luke 9:62. Solomon Gesner. Ver. 60. I made haste, and delayed not. Sound faith is neither suspicious, nor curious; it believes what God says, without sight, without examining. For since it is impossible for God to lie (for how should truth lie?) it is fit his word be credited for itself's sake. It must not be examined with hows and whys. That which the Psalmist says of observing the law, that must the Christian say of receiving the gospel. ynhmhmnh al, "I disputed not, "saith David; I argued not with God. The word is very elegant in the original tongue, derived in the Hebrew from the pronoun tm, which signifieth quid. Faith reasons not with God, asketh no "quids", no "quares", no "quomodos", no whats, no hows, no wherefores: it moveth no questions. It meekly yields assent, and humbly says Amen to every word of God. This is the faith of which our Saviour wondered in the centurion's story. Richard Clerke, 1634. Ver. 60. I made haste, and delayed not. The original word, which we translate "delayed not", is amazingly emphatic. thmhmth anw, "velo hithmahmahti", I did not stand what what whating; or, as we used to express the same sentiment, shilly shallying with myself: I was determined, and so set out. The Hebrew word as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice. Adam Clarke. Ver. 60. Take heed of delays and procrastination, of putting it off from day to day, by saying there will be time enough hereafter; it will be time enough for me to look after heaven when I have got enough of the world; if I do it in the last year of my life, in the last month of the last year, in the last week of the last month, it will serve. O take heed of delays; this putting off repentance hath ruined thousands of souls; shun that pit into which many have fallen, shun that rock upon which many have suffered shipwreck; say with David, "I made haste, and delayed not to keep thy commandments." James Nalton, 1664. Ver. 60. I made haste, and delayed not, etc. In the verse immediately preceding, the man of God speaks of repentance as the fruit of consideration and self examining: "I thought on my ways, and turned my feet unto thy testimonies." But when did he turn? for, though we see the evil of our ways, we are naturally slow to get it redressed. Therefore David did not only turn to God, but he did it speedily: we have an account of that in this verse, "I made haste, " etc. This readiness in the work of obedience is doubly expressed; affirmatively, and negatively. Affirmatively, "I made haste"; negatively, "I delayed not." This double expression increaseth the sense according to the manner of the Hebrews; as, "I shall not die, but live" (Psalms 118:17); that is, surely live; so here, "I made haste, and delayed not; "that is, I verily delayed not a moment; as soon as he had thought of his ways, and taken up the resolution to walk closely with God, he did put it into practice. The Septuagint read the words thus, "I was ready, and was not troubled or diverted by fear of danger." Indeed, besides our natural slowness to good, this is one usual ground of delays; we distract ourselves with fears; and, when God hath made known his will to us in many duties, we think of tarrying till the times are more quiet, and favourable to our practice, or till our affairs are in a better posture. A good improvement may be made of that translation; but the words run better, as they run more generally, with us, "I made haste, and delayed not, " etc. David delayed not. When we dare not flatly deny, then we delay. Non vacat, that is the sinner's plea, "I am not at leisure"; but, Non placet, there is the reality. They which were invited to the wedding varnished their denial over with an excuse (Matthew 22:5). Delay is a denial; for, if they were willing, there would be no excuse. To be rid of importunate and troublesome creditors, we promise them payment another time: though we know our estate will be more wasted by that time, it is but to put them off: so this delay and putting off of God is but a shift. Here is the misery, God always comes unseasonably to a carnal heart. It was the devils that said, "Art thou come hither to torment us before the time?" (Matthew 8:29). Good things are a torment to a carnal heart; and they always come out of time. Certainly, that is the best time when the word is pressed upon thy heart with evidence, light, and power, and when God treats with thee about thine eternal peace. Thomas Manton. Ver. 60. Delayed. Hithmahmah;the word used of Lot's lingering, in Genesis 19:16. William Kay. Ver. 60. Delay in the Lord's errands is next to disobedience, and generally springs out of it, or issues in it. "God commanded me to make haste" (2 Chronicles 35:21). Let us see to it that we can say, "I made haste, and delayed not to keep thy commandments." Frances Ridley Havergal. Ver. 60. Avoid all delay in the performance of this great work of believing in Christ. Until we have performed it we continue under the power of sin and Satan, and under the wrath of God; and there is nothing between hell and us besides the breath of our nostrils. It is dangerous for Lot to linger in Sodom, lest fire and brimstone come down from heaven upon him. The manslayer must fly with all haste to the city of refuge, lest the avenger of blood pursue him, while his heart is hot, and slay him. We should make haste, and not delay to keep God's commandments. Walter Marshall. Ver. 60. If convictions begin to work, instantly yield to their influence. If any worldly or sinful desire is touched, let this be the moment for its crucifixion. If any affection is kindled towards the Saviour, give immediate expression to its voice. If any grace is reviving, let it be called forth into instant duty. This is the best, the only, expedient to fix and detain the motion of the Spirit now striving in the heart; and who knoweth but the improvement of the present advantage, may be the moment of victory over difficulties hitherto found insuperable, and may open our path to heaven with less interruption and more steady progress? Charles Bridges. HINTS TO PREACHERS. Ver. 60. The dangers of delay. The reasons for prompt action. Ver. 60. A sermon to loiterers. 1. Reflection. Keeping God's commandments is my duty; is my welfare. Commandments delayed may be never kept. Delay is in itself disobedience. Alacrity is the soul of obedience. 2. Resolve. I will make haste and delay not. C.A.D. Ver. 60. 1. Quick. 2. Sure. W.D. Ver. 60. Procrastination considered in its most important application; that is, to religion. 1. This procrastination is irrational. 2. It is unpleasant, disagreeable, painful. 3. It is disgraceful. 4. It is sinful, and that is the highest degree. 5. It is dangerous. John Angell James. Psalms 119:61*

EXPOSITION.

Ver. 61. The bands of the wicked have robbed me. Aforetime they derided him, and now they have defrauded him. Ungodly men grow worse, aria become more and more daring, so that they go from ridicule to robbery. Much of this bold opposition arose from their being banded together: men will dare to do in company what they durst not have thought of alone. When firebrands are laid together there is no telling what a flame they will create. It seems that whole bands of men assailed this one child of God, they are cowardly enough for anything; though they could not kill him, they robbed him; the dogs of Satan will worry saints if they cannot devour them. David's enemies did their utmost: first the serpents hissed, and then they stung. Since words availed not, the wicked fell to blows. How much the ungodly have plundered the saints in all ages, and how often have the righteous borne gladly the spoiling of their goods! But I have not forgotten thy law. This was well. Neither his sense of injustice, nor his sorrow at his losses, nor his attempts at defence diverted him from the ways of God. He would not do wrong to prevent the suffering of wrong, nor do ill to avenge ill. He carried the law in his heart, and therefore no disturbance of mind could take him off from following it. He might have forgotten himself if he had forgotten the law: as it was, he was ready to forgive and forget the injuries done him, for his heart was taken up with the word of God. The bands of the wicked had not robbed him of his choicest treasure, since they had left him his holiness and his happiness. Some read this passage, "The bands of the wicked environ me." They hemmed him in, they cut him off from succour, they shut up every avenue of escape, but the man of God had his protector with him; a clear conscience relied upon the promise, and a brave resolve stuck to the precept. He could not be either bribed or bullied into sin. The cordon of the ungodly could not keep God from him, nor him from God: this was because God was his portion, and none could deprive him of it neither by force or fraud. That is true grace which can endure the test: some are barely gracious among the circle of their friends, but this man was holy amid a ring of foes.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 61. The bands of the wicked have robbed me. Two readings remain, either of which may be admitted: The cords of the wicked have caught hold of me, or, The companies of the wicked have robbed me. Whether we adopt the one or the other of these readings, what the prophet intends to declare is, that when Satan assailed the principles of piety in his soul, by grievous temptations, he continued with undeviating steadfastness in the love, and practice of God's law. Cords may, however, be understood in two ways; either, first, as denoting the deceptive allurements by which the wicked endeavoured to get him entangled in their society; or, secondly, the frauds which they practised to effect his ruin. John Calvin. Ver. 61. The bands of the wicked have robbed me. Some have it, "Cords of wicked men have entwined me." Others, "Snares of wicked men surround me." The meaning is that wicked men by their plots and contrivances had beset him, as men would ensnare a wild beast in their toils. They might, indeed, hem him round about in the wilderness, but they could not enthral the free mind; he would still feel at liberty in spirit, he would not forget God's law. John, Stephen. Ver. 61. The bands of the wicked have robbed me. They set upon his goods, and spoiled him of them, either by plunder in the time of war, or by fines and confiscations under colour of law. Saul (it is likely) seized his effects; Absalom his palace; the Amalekites rifled Ziklag. Matthew Henry. Ver. 61. The friendship of the wicked must be shunned. First, because it binds us, as they are bound together "bands of the wicked." Every sinner is a gladiator with net and sword, going down into the arena, and endeavouring to enmesh any one who comes near him. A second reason for shunning the friendship of the wicked, which may be taken from the Hebrew word, is their cruelty and barbarity: for not only do the wicked bind their friends, but they make a spoil and a prey of them: "have robbed me." They are decoying thieves, journeying with an unwary traveller, until they have led him into thick and dark woods, where they strip him of heavenly riches. Thomas Le Blanc. Ver. 61. The bands of the wicked have robbed me. Then said Christian to his fellow, Now I call to remembrance that which was told me of a thing that happened to a good man hereabout. The name of the man was Little Faith, but a good man, and he dwelt in the town of Sincere. The thing was this; at the entering in of this passage there comes down from Broadway gate a lane called Dead man's lane; so called because of the murders that are commonly done there. And this Little Faith going on pilgrimage, as we do now, chanced to sit down there and slept. Now there happened, at that time, to come down that lane from Broadway gate three sturdy rogues, and their names were Faint heart, Mistrust, and Guilt, (three brothers,) and they espying Little Faith where he was came galloping up with speed. Now the good man was just awaked from his sleep, and was getting up to go on his journey. So they came all up to him, and with threatening language bid him stand. At this, Little Faith looked as white as a cloud, and had neither power to fight nor flee. Then said Faint heart, Deliver thy purse; but he making no haste to do it, (for he was loath to lose his money,)Mistrust ran up to him, and thrusting his hand into his pocket, pulled out thence a bag of silver. Then he cried out, Thieves! Thieves! With that Guilt, with a great club that was in his hand, struck Little Faith on the head, and with that blow felled him flat to the ground, where he lay bleeding as one that would bleed to death...The place where his jewels were they never ransacked, so those he kept still; but, as I was told, the good man was much afflicted for his loss. For the thieves got most of his spending money. That which they got not (as I said) were jewels, also he had a little odd money left, but scarce enough to bring him to his journey's end; nay, (if I was not misinformed,)he was forced to beg as he went, to keep himself alive (for his jewels he might not sell). But beg, and do what he could he went (as we say) with many a hungry belly, the most part of the rest of the way. John Bunyan. Ver. 61. Bands. Howsoever, to strengthen themselves in an evil course, the wicked go together by bands and companies, yet shall it not avail them, nor hurt us. Babel's builders; Moab, Ammon, Edom, conspiring in one, may tell us, "Though hand join in hand, the wicked shall not escape unpunished." The wicked are like thorns before the fire; their multitude may well embolden the flame, but cannot resist it. William Cowper. Ver. 61. It is a salutary reflection to bear in mind, that thousands of spiritual adversaries are ever watching to make us their prey. John Morison. HINTS TO PREACHERS. Ver. 61. 1. Spiritual highway robbery. 2. The traveller keeping his road. Or, what enemies can do, and what they cannot do. Psalms 119:62*

EXPOSITION.

Ver. 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments. He was not afraid of the robbers; he rose, not to watch his house, but to praise his God. Midnight is the hour for burglars, and there were bands of them around David, but they did not occupy his thoughts; these were all up and away with the Lord his God. He thought not of thieves, but of thanks; not of what they would steal, but of what he would give to his God. A thankful heart is such a blessing that it drives out fear and makes room for praise. Thanksgiving turns night into day, and consecrates all hours to the worship of God. Every hour is canonical to a saint. The Psalmist observed posture; he did not lie in bed and praise. There is not much in the position of the body, but there is something, and that something is to be observed whenever it is helpful to devotion and expressive of our diligence or humility. Many kneel without praying, some pray without kneeling; but the best is to kneel and pray: so here, it would have been no virtue to rise without giving thanks, and it would have been no sin to give thanks without rising; but to rise and give thanks is a happy combination. As for the season, it was quiet, lonely, and such as proved his zeal. At midnight he would be unobserved and undisturbed; it was his own time which he saved from his sleep, and so he would be free from the charge of sacrificing public duties to private devotions. Midnight ends one day and begins another, it was therefore meet to give the solemn moments to communion with the Lord. At the turn of the night he turned to his God. He had thanks to give for mercies which God had given: he had on his mind the truth of Psalms 119:57, "Thou art my portion, "and if anything can make a man sing in the middle of the night that is it. The righteous doings of the great Judge gladdened the heart of this godly man. His judgments are the terrible side of God, but they have no terror to the righteous; they admire them, and adore the Lord for them: they rise at night to bless God that he will avenge his own elect. Some hate the very notion of divine justice, and in this they are wide as the poles asunder from this man of God, who was filled with joyful gratitude at the memory of the sentences of the Judge of all the earth. Doubtless in the expression, "thy righteous judgments, "David refers also to the written judgments of God upon various points of moral conduct; indeed, all the divine precepts may be viewed in that light; they are all of them the legal decisions of the Supreme Arbiter of right and wrong. David was charmed with these judgments. Like Paul, he could say, "I delight in the law of God after the inward man." He could not find time enough by day to study the words of divine wisdom, or to bless God for them, and so he gave up his sleep that he might tell out his gratitude for such a law and such a Lawgiver. This verse is an advance upon the sense of Psalms 119:52, and contains in addition the essence of Psalms 119:55. Our author never repeats himself: though he runs up and down the same scale, his music has an infinite variety. The permutations and combinations which may be formed in connection with a few vital truths are innumerable.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 62. At midnight I will rise to give thanks. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. 1. The ardency of his devotion, or his earnest desire to praise God: "at midnight, "when sleep doth most invade men's eyes, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge and excite him to this duty, that he would not only employ himself in this work in the daytime, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men, is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God. No hour is unseasonable to a gracious heart: he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer (Luke 6:12). It is said of the glorified saints in heaven, that they praise God continually: "Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them" (Revelation 7:15). Now, holy men, though much hindered by their bodily necessities, will come as near to continual praise as present frailty will permit. Alas, we oftentimes begin the day with some fervency of prayer and praise, but we faint ere the evening comes. 2. His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him; "at midnight, "when there was no hazard of ostentation. It was a secret cheerfulness and delighting in God: when alone he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction: "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly" (Matthew 6:6). Note also Christ's own practice: "Rising up a great while before day, he went out, and departed into a solitary place, and there prayed" (Mark 1:35): before day he went into a desert to pray; both time and place implied secrecy. 3. We learn hence the preciousness of time: it was so to David; see how he spendeth the time of his life. We read of David, when he lay down at night, he watered his couch with his tears, after the examination of his heart (Psalms 6:6); at midnight he rose to give thanks; in the morning he prevented the morning watches; and seven times a day he praised God: morning, noon, and night he consecrated. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands: if we would give that to God, it were well. 4. The value of godly exercises above our natural refreshing. The word is sweeter than appointed food: "I have esteemed the words of his mouth more than my necessary food" (Job 13:12). David prefers the praises of God before his sleep and rest in the night. Surely, this should shame us for our sensuality. We can dispense with other things for our vain pleasures: we have done as much for sin, for vain sports, etc.; and shall we not deny ourselves for God? 5. The great reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed, to bow the knee to him. Secret duties should be performed with solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. Thomas Manton. Ver 62. At midnight I will rise to give thanks. He had praised God in the courts of the Lord's house, and yet he will do it in his bedchamber. Public worship will not excuse us from secret worship. Matthew Henry. Ver. 62. At midnight I will rise to give thanks unto thee. Was he not ready also to praise God at midday? Certainly; but he says "at midnight, "that he may express the ardour and longing of his soul. We are wont to assure our friends of our good will by saying that we will rise at midnight to consult about their affairs. Wolfgang Musculus. Ver. 62. At midnight I will rise to give thanks, etc. In these words observe three things: 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency implied in the time mentioned, "At midnight I will rise"; he would rather interrupt his sleep and rest, than God should want his praise. 3. The cause or matter of his thanksgiving, "because of thy righteous judgments": whereby he meaneth the dispensations of God's providence in delivering the godly and punishing the wicked, according to his word. Thomas Manton. Ver. 62. At midnight I will rise to give thanks. Cares of this world, impatience of wrongs, a bad conscience, keep awake the ungodly and disturb their sleep (Rivetus); but what I awake for is to give thanks to thee. A. R. Faussett. HINTS TO PREACHERS. Ver. 62. 1. The duty of gratitude: "give thanks." 2. The subject for gratitude: "thy righteous judgments." 3. The season for gratitude: at night as well as in the day. G.R. Ver. 62. Up in the night. Singing in the night. Reasons for such singular conduct. Ver. 62. The nightingale. 1. A natural association of thought: "midnight" and "judgments." Exodus 7:0, etc. 2. An incongruous association of feeling: "thanks" and "judgments." 3. A full justification of this apparent incongruity: "thanks because of thy righteous judgments." 4. A vigorous performance of an incumbent duty: "at midnight I will rise to give thanks." C.A.D. Psalms 119:63*

EXPOSITION.

Ver. 63. I am a companion of all them that fear thee. The last verse said, "I will, "and this says, "I am." We can hardly hope to be right in the future unless we are right now. The holy man spent his nights with God and his days with God's people. Those who fear God love those who fear him, and they make small choice in their company so long as the men are truly God fearing. David was a king, and yet he consorted with "all" who feared the Lord, whether they were obscure or famous, poor or rich. He was a fellow commoner of the College of All saints. He did not select a few specially eminent saints and leave ordinary believers alone. No, he was glad of the society of those who had only the beginning of wisdom in the shape of "the fear of the Lord": he was pleased to sit with them on the lower forms of the school of faith. He looked for inward godly fear, but he also expected to see outward piety in those whom he admitted to his society; hence he adds, and of them that keep thy precepts. If they would keep the Lord's commands the Lord's servant would keep their company. David was known to be on the godly side, he was ever of the Puritanic party: the men of Belial hated him for this, and no doubt despised him for keeping such unfashionable company as that of humble men and women who are straitlaced and religious; but the man of God is by no means ashamed of his associates; so far from this, he even glories to avow his union with them, let his enemies make what they can of it. He found both pleasure and profit in saintly society: he grew better by consorting with the good, and derived honour from keeping right honourable company. What says the reader? Does he relish holy society? Is he at home among gracious people? If so he may derive comfort from the fact. Birds of a feather flock together. A man is known by his company. Those who have no fear of God before their eyes seldom desire the society of saints; it is too slow, too dull for them. Be this our comfort, that when we are let go by death we shall go to our own company, and those who loved the saints on earth shall be numbered with their in heaven. There is a measure of parallelism between this seventh of its octave and the seventh or Teth (Psalms 119:71) and of Jod (Psalms 119:79); but, as a rule, the similarities which were so manifest in earlier verses are now becoming dim. As the sense deepens, the artificial form of expression is less regarded.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 63. I am a companion, etc. He said in the first verse of this section that God was his portion; now he saith, that all the saints of God are his companions. These two go together the love of God and the love of his saints. He that loveth not his brother, made in God's image, whom he seeth, how shall he love God whom he hath not seen? Seeing our goodness extends not to the Lord; if it be showed to his saints and excellent ones upon earth, for his sake, it shall be no small argument of our loving affection towards himself. Godly David, when Jonathan was dead, made diligent inquisition. Is there none of Jonathan's posterity to whom I may show kindness for Jonathan's sake? and at length he found a silly, lame Mephibosheth. So if we enquire diligently, is there none upon earth to whom I may show kindness for Christ's sake who is in heaven? We shall ever find some, to whom whatsoever we do shall be accepted as done to himself. His great modesty is to be marked. He saith not, I am companion of all that follow thee, but of all that fear thee. The fear of God is the beginning of wisdom. He places himself among novices in humility, though he excelled ancients in piety. William Cowper. Ver. 63. I am a companion of all them that fear thee. How weak is human nature! Verily there are times when the presence of one so great as the Almighty becomes oppressive, and we feel our need of one like ourselves to sympathize with us. And there have been provided for us by the way many kind, sympathizing friends, like Jesus. As we pass on, we get the human supports which the Lord hath provided. We get them for fellowship too. John Stephen. Ver. 63. I am a companion of all them that fear thee. Birds of a feather will flock together. Servants of the same Lord, if faithful, will join with their fellows, and not with the servants of his enemy. When a man comes to an inn you may give a notable guess for what place he is bound by the company he enquires after. His question, "Do you know of any travelling towards London? I should be heartily glad of their company, "will speak his mind and his course. If he hear of any bound for another coast he regards them not; but if he know of any honest passengers that are to ride in the same road, and set out for the same city with himself he sends to them, and begs the favour of their good company. This world is an inn, all men are in some sense pilgrims and strangers, they have no abiding place here. Now the company they enquire after, and delight in, whether those that walk in the "broad way" of the flesh, or those who walk in the "narrow way" of the Spirit, will declare whether they are going towards heaven or towards hell. A wicked man will not desire the company of them who walk in a contrary way, nor a saint delight in their society who go cross to his journey. "Can two walk together except they be agreed?" The young partridges hatched under a hen go for a time along with her chickens, and keep them company, scraping in the earth together; but when they are grown up, and their wings fit for the purpose, they mount up into the air, and seek for birds of their own nature. A Christian, before his conversion, is brought up under the prince of darkness, and walks in company with his cursed crew, according to the course of this world; but when the Spirit changes his disposition, he quickly changes his companions, and delights only in the saints that are on earth. George Swinnock. Ver. 63. I am a companion of all them that fear thee. 1. The person speaking. The disparity of the persons is to be observed. David, who was a great prophet, yea, a king, yet saith, "I am a companion of all them that fear thee." Christ himself called them his "fellows": "Thy God hath anointed thee with the oil of gladness above thy fellows" (Psalms 65:7); and therefore David might well say, "I am a companion." 2. The persons spoken of. David saith of "all them that fear thee." The universal particle is to be observed; not only some, but "all": when any lighted upon him, or he upon any of them, they were welcome to him. How well would it be for the world, if the great potentates of the earth would thus think, speak, and do, "I am a companion, of all them that fear thee." Self love reigneth in most men: we love the rich and despise the poor, and so have the faith of our Lord Jesus Christ with respect of persons (James 2:1): therefore this universality is to be regarded. Hearing of your faith and love to all the saints (Ephesians 1:15), to the mean as well as the greatest. Meanness doth not take away church relations (1 Corinthians 11:20). There are many differences in worldly respects between one Christian and another; yea, in spiritual gifts, some weaker, some stronger; but we must love all; for all are children of one Father, all owned by Christ: "He is not ashamed to call them brethren" (Hebrews 2:11). This, I say, is observable, the disparity of the persons: on the one side, David, on the other, all the people of God. Thomas Manton. Ver. 63. I am a companion, etc.: as if he would say, This is a sign to me that I belong to thy family; because "I am the companion of all those fearing thee" with a filial fear, and keeping "thy precepts." Paulus Palanterius. Ver. 63. A companion, properly is such an one as I do choose to walk and converse with ordinarily in a way of friendship; so that company keeping doth imply three things; first, it is a matter of choice, and therefore relations, as such, are not properly said to be our companions; secondly, it implies a constant walking and converse with another, and so it is expressed, Job 34:8 Proverbs 13:20. And, thirdly, this ordinary converse or walking with another, must be in a way of friendship. William Bridge, 1600-1670. Ver. 63. Shun the company that shuns God, and keep the company that God keeps. Look on the society of the carnal or profane as infectious, but reckon serious, praying persons the excellent ones of the earth. Such will serve to quicken you when and warm you when cold. Make the liveliest of God's people your greatest intimates, and see that their love and likeness to Christ be the great motive of your love to them, more than their love or likeness to you. John Willisor, 1680-1750. HINTS TO PREACHERS. Ver. 63. 1. True religion is friendly. 2. Our friendliness should be catholic. 3. Our friendliness should be discriminating. 4. Such friendliness is most useful. Ver. 63. Of good and bad company. How to avoid the one, and improve the other. See W. Bridge's Sermon, in his works, vol. v. p. 90. Tegg's edition, 1845. Ver. 63. The believer's choice of companions. 1. Ought to be decided by their piety: "Them that fear thee." 2. Is directed by their conduct: "Them that keep thy precepts." 3. Should be extended as far as: possible: "All." 4. Involves reciprocal obligation: "I am a companion." J.F. Psalms 119:64*

EXPOSITION.

Ver. 64. The earth, O LORD, is full of thy mercy. David had been exiled, but he had never been driven beyond the range of mercy, for he found the world to be everywhere filled with it. He had wandered in deserts and hidden in caves, and there he had seen and felt the lovingkindness of the Lord. He had learned that far beyond the bounds of the land of promise and She race of Israel the love of Jehovah extended, and in this verse he expressed that large hearted idea of God which is so seldom seen in the modern Jew. How sweet it is to us to know that not only is there mercy all over the world, but there is such an abundance of it that the earth is "full" of it. It is little wonder that the Psalmist, since he knew the Lord to be his portion, hoped to obtain a measure of this mercy for himself, and so was encouraged to pray, teach me thy statutes. It was to him the beau ideal of mercy to be taught of God, and taught in God's own law. He could not think of a greater mercy than this. Surely he who fills the universe with his grace will grant such a request as this to his own child. Let us breathe the desire to the All merciful Jehovah, and we may be assured of its fulfilment. The first verse of this eight is fragrant with full assurance and strong resolve, and this last verse overflows with a sense of the divine fulness, and of the Psalmist's personal dependence. This is an illustration of the fact that full assurance neither damps prayer nor hinders humility. It would be no error if we said that it creates lowliness and suggests supplication. "Thou art my portion, O Lord, "is well followed by "teach me"; for the heir of a great estate should be thoroughly educated, that his behaviour may comport with his fortune. What manner of disciples ought we to be whose inheritance is the Lord of hosts? Those who have God for their Portion long to have him for their Teacher. Moreover, those who have resolved to obey are the most eager to be taught. "I have said that I would keep thy words" is beautifully succeeded by "teach me thy statutes." Those who wish to keep a law are anxious to know all its clauses and provisions lest they should offend through inadvertence. He who does not care to be instructed of the Lord has never honestly resolved to be holy.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 64. The earth, O LORD, is full of thy mercy. The humble and devoted servant of God does not look with a jaundiced eye upon that scene through which he is passing to his eternal home. Amidst many sorrows and privations, the necessary fruits of sin, he beholds all nature and providence shining forth in the rich expression of God's paternal benignity and mercy to the children of men. John Morison. Ver. 64. The earth, O LORD, is full of thy mercy. The molten sea, the shewbread, the sweet incense, the smoke of the sacrifices, Aaron's breastplate, the preaching of the cross, the keys of the kingdom of heaven: do not all these proclaim mercy? Who could enter a sanctuary, search conscience, look up to heaven, pray or sacrifice, call upon God, or think of the tree of life in the midst of the paradise of God, if there were no mercy? Do not all visions, covenants, promises, messages, mysteries, legal purifications, evangelical pacification, confirm this? Yes, mercy is in the air which we breathe, the daily light which shines upon us, the gracious rain of God's inheritance; it is the public spring for all the thirsty, the common hospital for all the needy; all the streets of the church are paved with these stones. What would become of the children if there were not these breasts of consolation? How should the bride, the Lamb's wife, be trimmed, if her bridegroom did not deck her with these habiliments? How should Eden appear like the Garden of God, if it were not watered by these rivers? It is mercy that takes us out of the womb, feeds us in the days of our pilgrimage, furnishes us with spiritual provisions, closes our eyes in peace, and translates us to a secure restingplace. It is the first petitioner's suit, and the first believer's article, the contemplation of Enoch, the confidence of Abraham, the burden of the Prophetic Songs, the glory of all the apostles, the plea of the penitent, the ecstasies of the reconciled, the believer's hosannah, the angel's hallelujah Ordinances, oracles, altars, pulpits, the gates of the grave, and the gates of heaven, do all depend upon mercy. It is the load star of the wandering, the ransom of the captive, the antidote of the tempted, the prophet of the living, and the effectual comfort of the dying: there would not be one regenerate saint upon earth, nor one glorified saint in heaven, if it were not for mercy. From G. S. Bowes's "Illustrative Gatherings, "1869. Ver. 64. The earth, O LORD, is full of thy mercy. "Why bursts such melody from tree and bush, The overflowing of each songster's heart, So filling mine that it can scarcely hush Awhile to listen, but would take its part? It is but one song I hear where ever I rove, Though countless be the notes, that God is Love. "Why leaps the streamlet down the mountainside? Hasting so swiftly to the vale beneath, To cheer the shepherd's thirsty flock, or glide Where the hot sun has left a faded wreath, Or, rippling, aid the music of a grove? Its own glad voice replies, that God is Love!" "Is it a fallen world on which I gaze? Am I as deeply fallen as the rest, Yet joys partaking, past my utmost praise, Instead of wandering forlorn, unblessed? It is as if an unseen spirit strove To grave upon my heart, that God is Love!" Thomas Davis, 1864. HINTS TO PREACHERS. Ver. 64. The sum and substance of this verse will be comprised in these five propositions: 1. That saving knowledge is a benefit that must be asked of God. 2. That this benefit cannot be too often or sufficiently enough asked: it is his continual request. 3. In asking, we are encouraged by the bounty or mercy of God. 4. That God is merciful all his creatures declare. 5. That his goodness to all his creatures should confirm us in: hoping for saving grace or spiritual good things. T. Manton Ver. 64. 1. Observations in the school of nature. 2. Supplications enter the school of grace. Ver. 64. The mercy of God in nature and his mercy as revealed in word. 1. The one excellent; the other super excellent. 2. The one easily given; the other coming through a great sacrifice. 3. The one may enjoyed, and even increase condemnation; the other, if enjoyed, is salvation. 4. The one should lead to repentance; the other is s adapted for the penitent's restoration to holiness. J.F. Psalms 119:65*

EXPOSITION.

In this ninth section the verses all begin with the letter Teth. They are the witness of experience, testifying to the goodness of God, the graciousness of his dealings, and the preciousness of his word. Especially the Psalmist proclaims the excellent uses of adversity, and the goodness of God in afflicting him. The sixty-fifth verse is the text of the entire octave. Ver. 65. Thou hast dealt well with thy servant, O Lord, according unto thy word. This is the summary of his life, and assuredly it is the sum of ours. The Psalmist tells the Lord the verdict of his heart; he cannot be silent, he must speak his gratitude in the, presence of Jehovah, his God. From the universal goodness of God in nature, in Psalms 119:64, it is an easy and pleasant step to a confession of the Lord's uniform goodness to ourselves personally. It is something that God has dealt at all with such insignificant and under serving beings as we are, and it is far more that he has dealt well with us, and so well, so wondrously well. He hath done all things well: the rule has no exception. In providence and in grace, in giving prosperity and sending adversity, in everything Jehovah hath dealt well with us. It is dealing well on our part to tell the Lord that we feel that he hath dealt well with us; for praise of this kind is specially fitting and comely. This kindness of the Lord is, however, no chance matter: he promised to do so, and he has done it according to his word. It is very precious to see the word of the Lord fulfilled in our happy experience; it endears the Scripture to us, and makes us love the Lord of the Scripture. The book of providence tallies with the book of promise: what we read in the page of inspiration we meet with again in the leaves of our life story. We may not have thought that it would be so, but our unbelief is repented of now that we see the mercy of the Lord to us, and his faithfulness to his word; henceforth we are bound to display a firmer faith both in God and in his promise. He has spoken well, and he has dealt well. He is the best of Masters; for it is to a very unworthy and incapable servant that he has acted thus blessedly: does not this cause us to delight in his service more and more? We cannot say that we have dealt well with our Master; for when we have done all, we are unprofitable servants; but as for our Lord, he has given us light work, large maintenance, loving encouragement, and liberal wages. It is a wonder that he has not long ago discharged us, or at least reduced our allowances, or handled us roughly; yet we have had no hard dealings, all has been ordered with as much consideration as if we had rendered perfect obedience. We have bad bread enough and to spare, our livery has been duly supplied, and his service has ennobled us and made us happy as kings. Complaints we have none. We lose ourselves in adoring thanksgiving, and find ourselves again in careful thanks living.

EXPLANATORY NOTES AND QUAINT SAYINGS.

TETH. In the original each stanza begins with 'T', and in our own version it is so in all but Psalms 119:67, Psalms 119:70, which can easily be made to do so by reading, "Till I was afflicted, "and "It is good for me that I have been afflicted." C.H.S. Ver. 65. Thou hast dealt well with thy servant, Lord. 1. The party dealing is God himself: all good is to be referred to God as the author of it. 2. The benefit received is generally expressed, "Thou hast dealt well." Some translate it out of the Hebrew, "Bonum feeisti", thou hast done good with thy servant; the Septuagint, krhststhta epoihsav meta ton doulou sou, thou hast made goodness to or with thy servant; out of them, the Vulgate, "Bonitatern fecisti". Some take this clause generally, "Whatever thou dost for thy servants is good": they count it so, though it be never so contrary to the interest of the flesh: sickness is good, loss of friends is good; and so are poverty and loss of goods, to an humble and thankful mind. But surely David speaketh here of some supply and deliverance wherein God had made good some promise to him. The Jewish rabbis understand it of his return to the kingdom; but most Christian writers understand it of some spiritual benefit; that good which God had done to him. If anything may be collected from the subsequent verses, it was certainly some spiritual good. The Septuagint repeat krhstothta twice in this and the following verse, as if he acknowledged the benefit of that good judgment and knowledge of which there he begs an increase. It was in part given him already, and that learned by afflictions, as we see, in the third verse of this portion: "Before I was afflicted, I went astray, but now have I kept thy word." His prayer is Now, then, go on to increase this work, this goodness which thou hast shown to thy servant. 3. The object, "thy servant": it is an honourable, comfortable style; David delighted in it. God is a bountiful and a gracious master, ready to do good to his servants, rewarding them with grace here, and crowning that grace with glory hereafter: "He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). Thomas Manton. Ver. 65. Thou hast dealt well. If the children of God did but know what was best for them, they would perceive that God did that which was best for them. John Mason. Ver. 65. Thou hast dealt well with thy servant. He knew that God's gifts are without repentance, and that he is not weary of well doing, but will finish the thing he hath begun; and therefore he pleads past favours. Nothing is more forcible to obtain mercy than to lay God's former mercies before him. Here are two grounds, First. If he dealt well with him when he was not regenerate, how much more will he now? and Secondly, all the gifts of God shall be perfectly finished, therefore he will go on to deal well with his servant. Here is a difference between faith and an accusing conscience: the accusing conscience is afraid to ask more, because it hath abused the former mercies: but faith, assuring us that all God's benefits are tokens of his love bestowed on us according to his word, is bold to ask for more. Richard Greenham. Ver. 65. Thou hast dealt well with thy servant. "No doubt, " said the late Rev. J. Brown, of Haddington, Scotland. "I have met with trials as well as others; yet so kind has God been to me, that I think if he were to give me as many years as I have already lived in the world, I should not desire one single circumstance in my lot changed, except that I wish I had less sin. It might be written on my coffin, `Here lies one of the cares of Providence, who early wanted both father and mother, and yet never missed them.'" Arvine's Anecdotes. Ver. 65. Thou hast dealt well with thy servant, O Lord, according unto thy word. The expression, "according to thy word, "is so often repeated in this psalm, that we are apt to overlook it, or to give it only the general meaning of "because of thy promise." But in reality it implies much more. Had God dealt "well" with David according to man's idea? If so, what mean such expressions as these "O forsake me not utterly, "(Psalms 119:8) "I am a stranger in the earth, "(Psalms 119:19) "My soul cleaveth unto the dust, "(Psalms 119:25) "My soul melteth for heaviness, " (Psalms 119:28) "Turn away my reproach which I fear, " (Psalms 119:39) "The proud have had me greatly in derision, " (Psalms 119:51) "Horror hath taken hold upon me" (Psalms 119:53)? In view of such passages as these, can it be said that God "dealt well" with David, according to man's idea? David's experience was one of very great and very varied trial. There is not a phase of our feelings in sorrow which does not find ample expression in his psalms. And yet he says, "Thou hast dealt well with thy servant, according to thy word." How, then, are we to interpret the expression, so often repeated here, in accordance with the facts of David's spiritual life? God dealt well with him "according to his word, "in the sense of dealing with him according to what his word explained was the true good not delivering him from all trial, but sending him such trial as he specially required. He felt truly that God had dealt well with him when he could say (Psalms 119:67), "Before I was afflicted I went astray, but now have I kept thy word." Again, (Psalms 119:71), "It is good for me that I have been afflicted, that I might learn thy statutes." Such dealing was hard for flesh and blood to bear, but it was indeed "well, "in the sense of accomplishing most blessed results. It was "according to his word" too, in the sense of being in accordance with his revealed manner of dealing with his people, who are chastened for their profit. Again, God had "dealt well" with David according to his word or covenant; the present fulfilment (even if in itself bitter) being a sure earnest of his final perfecting of his work, and glorifying himself in the entire fulfilment of his word, in the completed salvation of his servant. According to thy word, O Lord, thou hast dealt well with thy servant. Thy word is the light and lamp that shows things in their true aspect, and teaches us to know that all things work together for good to thy people; that thou doest all things well. "Open thou mine eyes, O Lord, that I may see wondrous things out of thy law." What can be more wonderful than such views to our eyes? According to thy word: not only "because of thy promise, "but in such a manner and measure as thy word declares. See how such an understanding of the expression opens out the idea of "Be merciful to me according to thy word" (Psalms 119:58). All the sweet promises and declarations of God's infinite mercy rise before us, and make it a vast request. Again, "Quicken thou me, "and "strengthen thou me according to thy word" up to the full measure of what thou hast promised and provided for thy people. See the fulness in this view, of Psalms 119:76, "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word." Again, Psalms 119:169, "Give me understanding according to thy word"; Psalms 119:170, "Deliver me according to thy word." In each of these we are led to feel that the request includes the thought of all that the word teaches on the subject. Let our prayer then for mercy, and strength, and comfort, and understanding, and deliverance, ever be a prayer for these, in the full measure in which they are revealed and promised in the word of God. Mary B.M. Duncan (1825-1865), in "Under the Shadow." HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Verse 65-72. The Lord's dealings. Gratefully acknowledged (Psalms 119:65), and their instructiveness still desired (Psalms 119:66), even affliction from him is "good" (Psalms 119:67-68), and with its beneficial result is preferred to the prosperity of the wicked (Psalms 119:69-72). HINTS TO PREACHERS. Ver. 65. The servant giving his master a character; or, tallying with Scripture: two fruitful themes. Verse 65. 1. Experience confirmed by the word. 2. The word by experience. G.R. Ver. 65. A servant's story. 1. Although he knew my faults he engaged me. 2. Although I am so far beneath him, yet he familiarly teaches me. 3. Although I am always ailing, he is very kind to me in my afflictions. 4. Although I am one of the meanest of his servants, he permits me to feast his own table. 5. Although I do little work, he will pay me good 6. Although I am to have such great wages, I have very many perquisites. 7. Although my Master is all this to me (can you believe it?) I murmur and repine at him if he crosses me in anything. Application: (a) Does the word: servant "sound like a misnomer?" "not servants...but I have called you friends." (b) Though he calls me "friend, "I shall never cease to call him "Master." Richard Andrew Griffin, in "Stems and Twigs." Psalms 119:66*

EXPOSITION.

Ver. 66. Teach me good judgment and knowledge. Again he begs for teaching, as in verse 64, and again he uses God's mercy as an argument. Since God had dealt well with him, he is encouraged to pray for judgment to appreciate the Lord's goodness. Good judgment is the form of goodness which the godly man most needs and most desires, and it is one which the Lord is most ready to bestow. David felt that he had frequently failed in judgment in the matter of the Lord's dealings with him: from want of knowledge he had misjudged the chastening hand of the heavenly Father, and therefore he now asks to be better instructed, since he perceives the injustice which he had done to the Lord by his hasty conclusions. He means to say Lord, thou didst deal well with me when I thought thee hard and stern, be pleased to give me more wit, that I may not a second time think so ill of my Lord. A sight of our errors and a sense of our ignorance should make us teachable. We are not able to judge, for our knowledge is so sadly inaccurate and imperfect; if the Lord teaches us knowledge we shall attain to good judgment, but not otherwise. The Holy Ghost alone can fill us with light, and set the understanding upon a proper balance: let us ardently long for his teachings, since it is most desirable that we should be no longer mere children in knowledge and understanding. For I have believed thy commandments. His heart was right, and therefore he hoped his head would be made right. He had faith, and therefore he hoped to receive wisdom. His mind had been settled in the conviction that the precepts of the word were from the Lord, and were therefore just, wise, kind, and profitable; he believed in holiness, and as that belief is no mean work of grace upon the soul, he looked for yet further operations of divine grace. He who believes the commands is the man to know and understand the doctrines and the promises. If in looking back upon our mistakes and ignorance we can yet see that we heartily loved the precepts of the divine will, we have good reason to hope that we are Christ's disciples, and that he will teach us and make us men of good judgment and sound knowledge. A man who has learned discernment by experience, and has thus become a man of sound judgment, is a valuable member of a church, and the means of much edification to others. Let all who would be greatly useful offer the prayer of this verse: "Teach me good judgment and knowledge."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 66. Teach me good judgment, etc. David, who discovered a holy taste (Psalms 19:10 Psalms 19:104:34 Psalms 19:119:103) and recommended it to others (Psalms 34:8), requests in our text to have it increased. For the word rendered "judgment", properly signifies taste, and denotes that relish for divine truth, and for the divine goodness and holiness, which is peculiar to true saints. I propose therefore to consider the nature and objects of that spiritual taste which is possessed by every gracious soul, and which all true saints desire to possess in a still greater degree. The original word, which is often applied to those objects of sense which are distinguished by the palate, is here used in a metaphorical sense, as the corresponding term frequently is in our own language. "Doth not the car try words, and the mouth taste meat?" (John 12:11). Our translators in this place render it, "judgment, " which is nearly the same thing; yet as the terms are applied among us, there is a difference between them. Taste is that which enables a man to form a more compendious judgment. Judgment is slower in its operations than taste; it forms its decisions in a more circuitous way. So we apply the term taste to many objects of mental decision, to the beauty of a poem, to excellence of style, to elegance of dress or of deportment, to painting, to music, etc., in which a good taste will lead those who possess it, to decide speedily, and yet accurately, on the beauty, excellence, and propriety of the objects with which it has long been conversant without laborious examination. Just so, true saints have a power of receiving pleasure from the beauty of holiness, which shines forth resplendently in the word of God, in the divine character, in the law, in the gospel, in the cross of Christ, in the example of Christ, and in the conduct of all his true followers, so far as they are conformed to his lovely image. I do not mean by this that they are influenced by a blind instinct, for which they can assign no sufficient reason: the genuine feelings of a true Christian can all of them be justified by the soundest reason: but those feelings which were first produced by renewing grace, are so strengthened by daily communion with God, and by frequent contemplation of spiritual things, that they acquire a delicacy and readiness of perception, which no one can possess who has never tasted how gracious the Lord is. You cannot touch, as it were, a certain string, but the renewed heart must needs answer to it. Whatever truly tends to exalt God, to bring the soul near to him, and to insure his being glorified and enjoyed, will naturally attract the notice, excite the affections, and influence the conduct of one who is born of God. "Sweeter also than honey, and the honeycomb." "My meditation of thee shall be sweet." "How sweet are thy words to my taste! sweeter than honey to my mouth." "O taste and see that the Lord is good." John Ryland, 1753-1825. Ver. 66. Teach me good judgment and knowledge, etc. Literally it may be rendered thus, Teach me goodness, discernment and knowledge; for I have believed or confided in thy commandments. In our system of divine things, we might be inclined to place knowledge and discernment first, as begetting the "goodness." But it is a well ascertained fact, that the intellectual and moral powers are reciprocal that the moral also give strength to the intellectual. Moreover, it is only the spiritual man that discerns the things of God. The state of being spiritually minded, and also conversant with divine things, gives a rigour and breadth to the intellect itself, that remarkably appears in the lives of eminent men. And if you remark that some have been eminent who were devoid of spiritual qualities, the reply might be How much more eminent would they have been had they possessed these qualities. The petition is, "Teach me goodness, discernment, and knowledge." The principle of pleasing God may be within, and yet the mind may require to be enlightened in all duty; and again, though all duty be known, we may require spiritual discernment to see and feel it aright. John Stephen. Ver. 66. Teach me good judgment. In a lecture of Sir John Lubbock's on the fertilization of flowers by the agency of insects, a striking distinction is noted in regard to this operation between beautiful and hideous plants. Bees, it would appear, delight in pleasant odours and bright colours, and invariably choose those plants which give pleasure to man. If we watch the course of these insects on their visit to a garden, we shall observe them settling upon the rose, the lavender, and all other similar agreeable flowers of brilliant hues or sweet scent. In marked contrast with this is the conduct of flies, which always show a preference for livid yellow or dingy red plants, and those which possess an unpleasant smell. The bee is a creature of fine and sensitive tastes. The fly is "a species of insectoid vulture, "naturally turning to such vegetable food as resembles carrion. Let two plates be placed on a lawn, at a little distance apart, the one containing that ill scented underground fungus, the Stink horn, and the other a handful of moss roses, and this difference will be immediately discerned. The foul odour and unsightly fungus will soon be covered with flies, while the bees will resort to the plate of roses. To this love of bees for fine colours and fragrant perfumes we are indebted for our choicest flowers. For by taking the pollen dust of some conspicuous flower to the stigma of another, they have by this union produced the seed of a still richer variety. Thus, age after age, many blossoms have been growing increasingly beautiful. On the other hand, strange to say, through a similar process, a progress in the opposite direction has taken place in those plants which are frequented by flies, and their unwholesome and repulsive qualities have become intensified. So is it with the two great classes into which mankind may be divided the men of this world, and the men of the next. While the purified affections of the one centre continually on "whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, "so the earthward and vile affections of the other fasten on corruption. Not more surely does the laborious bee fly from one beautiful flower to another, than does the Christian seek of set purpose all that is fairest, sweetest, and best on earth. His prayer is that of David, in Psalms 119:66, "Teach me good taste" (which is the literal translation); and "if there be any virtue, and if there be any Praise, "he thinks on these things. James Neil, in "Rays from the Realms of Nature", 1879. Ver. 66. Good judgment and knowledge. No blessings are more suitable than "good judgment and knowledge" "knowledge" of ourselves, of our Saviour, of the way of obedience and "good judgment" to direct and apply this knowledge to some valuable end. These two parts of our intellectual furniture have a most important connexion and dependence upon each other. "Knowledge" is the speculative perception of general truth. "Judgment" is the practical application of it to the heart and conduct. Charles Bridges. Ver. 66. For I have believed thy commandments. These words deserve a little consideration, because believing is here joined to an unusual object. Had it been, "for I have believed thy promises, "or, "obeyed thy commandments, "the sense of the clause had been more obvious to every vulgar apprehension. To believe commandments, sounds as harsh to a common ear, as to see with the ear, and hear with the eye; but, for all this, the commandments are the object; and of them he saith, not, "I have obeyed"; but, "I have believed." To take off the seeming asperity of the phrase, some interpreters conceive that "commandments" is put for the word in general; and so promises are included, yea, they think, principally intended, especially those promises which encouraged him to look to God for necessary things, such as good judgment and knowledge are. But this interpretation would divert us from the weight and force of these significant words. Therefore let us note, 1. Certainly there is a faith in the commandments, as well as in the promises. We must believe that God is their author, and that they are the expressions of his commanding and legislative will, which we are bound to obey. Faith must discern the sovereignty and goodness of the law maker and believe that his commands are holy, just, and good; it must also teach us that God loves those who keep his law and is angry with those who transgress, and that he will see to it that His law is vindicated at the last great day. 2. Faith in the commandments is as necessary as faith in the promises; for, as the promises are not esteemed, embraced, and improved, unless they are believed to be of God, so neither are the precepts: they do not sway the conscience, nor incline the affections, except as they are believed to be divine. 3. Faith in the commands must be as lively as faith in the promises. As the promises are not believed with a lively faith, unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly, unless we be fully resolved to acquiesce in them as the only rule to guide us in obtaining that happiness, and unless we are determined to adhere to them, and obey them. As the king's laws are not kept as soon as they are believed to be the king's laws, unless also, upon the consideration of his authority and power, we subject ourselves to them; so this believing notes a ready alacrity to hear God's voice and obey it, and to govern our hearts and actions according to his counsel and direction in the word. Thomas Manton. Ver. 66. For I have believed thy commandments. The commandments of God are not alone; but they have promises of grace on the right hand, and threatenings of wrath on the left: upon both of these faith exercises itself, and without such faith no one will be able to render obedience to God's commands, Wolfgang Musculus. HINTS TO PREACHERS. Ver. 66. 1. Singular faith: "I have believed thy commandments." 2. Special petition based upon it: "Teach me." Ver. 66. The value of a good judgment to sound knowledge. 1. It carefully discriminates between truth and error. 2. It puts each truth in its proper relation to other truths. 3. It holds every truth firmly, but has the greater care for the more important. 4. It rather avoids the curious and the speculative, but really loves the plain and useful. 5. Knowing that truths are rightly held only, when applied, it turns all to practical account. 6. Knowing also, that good food may, under some circumstances, become poisonous, it is careful in its selection and use of truths. J.F. Psalms 119:67*

EXPOSITION.

Ver. 67. Before I was afflicted I went astray. Partly, perhaps, through the absence of trial. Often our trials act as a thorn hedge to keep us in the good pasture, but our prosperity is a gap through which we go astray. If any of us remember a time in which we had no trouble, we also probably recollect that then grace was low and temptation was strong. It may be that some believer cries, "O that it were with me as in those summer days before I was afflicted." Such a sigh is most unwise, and arises from a carnal love of ease: the spiritual man who prizes growth in grace will bless God that those dangerous days are over, and that if the weather be more stormy it is also more healthy. It is well when the mind is open and candid, as in this instance: perhaps David would never have known and confessed his own straying if he had not smarted under the rod. Let us join in his humble acknowledgments, for doubtless we have imitated him in his straying. Why is it that a little ease works in us so much disease? Can we never rest without rusting? Never be filled without waxing fat? Never rise as to one world without going down as to another! What weak creatures we are to be unable to bear a little pleasure! What base hearts are those which turn the abundance of God's goodness into an occasion for sin. But now have I kept thy word. Grace is in that heart which profits by its chastening. It is of no use to plough barren soil. When there is no spiritual life affliction works no spiritual benefit; but where the heart is sound trouble awakens conscience, wandering is confessed, the soul becomes again obedient to the command, and continues to be so. Whipping will not turn a rebel into a child; but to the true child a touch of the rod is a sure corrective. In the Psalmist's case the medicine of affliction worked a change "but"; an immediate change "now"; a lasting change "have I" an inward change "have I kept"; a change towards God "thy word." Before his trouble he wandered, but after it he kept within the hedge of the word, and found good pasture for his soul the trial tethered him to his proper place; it kept him, and then he kept God's word. Sweet are the uses of adversity, and this is one of them, it puts a bridle upon transgression and furnishes a spur for holiness.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 67. Before I was afflicted I went astray, etc. Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this lie denies (Psalms 18:21); but through the weakness of the flesh, the prevalence of corruption, and the force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance (Leviticus 5:18). This was in his time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and hurtful lusts, and err from the faith, and be pierced with many sorrows; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case. John Gill. Ver. 67. Before I was afflicted. The Septuagint and Latin Vulgate, "Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial. Albert Barnes. Ver. 67. Before I was afflicted. Prosperity is a more refined and severe test of character titan adversity, as one hour of summer sunshine produces greater corruption than the longest winter day. Eliza Cook. Ver. 67. I was afflicted. God in wisdom deals with us as some great person would do with a disobedient son, that forsakes his house, and riots among his tenants. His father gives orders that they should treat him ill, affront, and chase him from them, and all, that he might bring him back. The same doth God: man is his wild and debauched son; he flies from the commands of his father, and cannot endure to live under his strict and severe government. He resorts to the pleasures of the world, and revels and riots among the creatures. But God resolves to recover him, and therefore commands every creature to handle him roughly. "Burn him, fire; toss him, tempests, and shipwreck his estate; forsake him, friends; designs, fail him; children, be rebellious to him, as he is to me; let his supports and dependencies sink under him, his riches melt away, leave him poor, and despised, and destitute." These are all God's servants, and must obey his will. And to what end is all this, but that, seeing himself forsaken of all, he may at length, like the beggared prodigal, return to his father? Ezekiel Hopkins, 1633-1690. Ver. 67. I was afflicted. As men clip the feathers of fowls, when they begin to fly too high or too far; even so doth God diminish our riches, etc., that we should not pass our bounds, and glory too much of such gifts. Otho Wermullerus. Ver. 67. But now have I kept thy word. Affliction brings Man Home. "Man like a silly sheep doth often stray, Not knowing of his way, Blind deserts and the wilderness of sin He daily travels in; There's nothing will reduce him sooner than Afflictions to his pen. He wanders in the sunshine, but in rain And stormy weather hastens home again." "Thou, the great Shepherd of my soul, O keep Me, my unworthy sheep From gadding: or if fair means will not do it, Let foul, then, bring me to it. Rather then I should perish in my error, Lord bring me back with terror; Better I be chastised with thy rod And Shepherd's staff, than stray from thee, my God." "Though for the present stripes do grieve me sore, At last they profit more, And make me to observe thy word, which I Neglected formerly; Let me come home rather by weeping cross Than still be at a loss. For health I would rather take a bitter pill, Than eating sweet meats to be always ill." Thomas Washbourne, 1606-1687. Ver. 67. From the countless throng before the throne of God and the Lamb, we may yet hear the words of the Psalmist, "Before I was afflicted I went astray: but now have I kept thy word." There is many an one who will say, "Behold, happy is the man whom God correcteth" (John 5:17). One would tell you that his worldly undoing was the making of his heavenly prospects; and another that the loss of all things was the gain of All in All. There are multitudes whom God has afflicted with natural blindness that they might gain spiritual sight; and those who under bodily infirmities and diseases of divers sorts have pined and wasted away this earthly life, gladly laying hold on glory, honour, and immortality instead. William Garrett Lewis, in "Westbourne Grove Sermons", 1872. Ver. 67. By affliction God separates the sin which he hates from the soul which he loves. John Mason. HINTS TO PREACHERS. Ver. 67. 1. The dangers of prosperity. 2. The benefits of adversity. G.R. Ver. 67. The restraining power of affliction Ver. 67,71,75. Affliction thrice viewed and thrice blessed. I 1. Before affliction: straying. 2. In affliction: learning. 3. After affliction: knowing. C.A.D. Psalms 119:68*

EXPOSITION.

Ver. 68. Thou art good, and doest good. Even in affliction God is good, and does good. This is the confession of experience. God is essential goodness in himself, and in every attribute of his nature he is good in the fullest sense of the term; indeed, he has a monopoly of goodness, for there is none good but one, that is God. His acts are according to his nature: from a pure source flow pure streams. God is not latent and ill active goodness; he displays himself by his doings, he is actively beneficent, he does good. How much good he does no tongue can tell! How good he is no heart can conceive! It is well to worship the Lord as the poet here does by describing him. Facts about God are the best praise of God. All the glory we can give to God is to reflect his own glory upon himself. We can say no more good of God than God is and does. We believe in his goodness, and so honour him by our faith; we admire that goodness, and so glorify him by our love; we declare that goodness, and so magnify him by our testimony. Teach me thy statutes. The same prayer as before, backed with the same argument. He prays, "Lord be good, and do good to me that I may both be good and do good through thy teaching." The man of God was a learner, and delighted to learn: he ascribed this to the goodness of the Lord, and hoped that for the same reason he would be allowed to remain in the school and learn on till he could perfectly practise every lesson. His chosen class book was the royal statutes, he wanted no other. He knew the sad result of breaking those statutes, and by a painful experience he had been led back to the way of righteousness; and therefore he begged as the greatest possible instance of the divine goodness that he might be taught a perfect knowledge of the law, and a complete conformity to it. He who mourns that he has not kept the word longs to be taught it, and he who rejoices that by grace he has been taught to keep it is not less anxious for the like instruction to be continued to him. In verse 12, which is the fourth verse of Beth, we have much the same sense as in this fourth verse of Teth.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 68. Thou art good, and doest good. There is a good God set before us, that we may not take tip with any low pattern of goodness. He is represented to us as all goodness. He is good in his nature; and his work is agreeable to his nature; nothing is wanting to it, or defective in it. Nothing can be added to it to make it better. Philo saith, w ontwl wn to prwtoon agayov: the first being must needs be the first good. As soon as we conceive that there is a God, we presently conceive that he is good, He is good of himself, good in himself, goodness itself, and both the fountain and the pattern of all the good that is in the creatures. 1. As to his nature, he is originally "good", good in himself, and good to others; as the sun hath light in himself, and giveth light to all other things. Essentially good; not only good, but goodness itself. Goodness in us is an accessory quality or superadded gift; but in God it is not a quality, but his essence. In a vessel that is gilded with gold the gilding or lustre is a superadded quality; but in a vessel all of gold, the lustre and the substance is the same. God is infinitely good; the creatures' good is limited, but there is nothing to limit the perfection of God, or give it any measure. He is an ocean of goodness without banks or bottom. Alas! what is our drop to this ocean! God is immutably good; his goodness can never be more or less than it is; as there can be no addition to it, so no subtraction from it. Man in his innocency was 'peccabilis', or liable to sin, afterwards 'peccator',or an actual sinner; but God ever was and is good. Now this is the pattern propounded to us, but his nature is a great deep. Therefore 2. As to his work; "he doeth good." What hath God been acting upon the great theatre of the world but goodness for these six thousand years? Acts 14:17, "Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." He left not himself without a witness, anayopiwn, not by taking vengeance of their idolatries, but by distributing benefits. This is propounded to our imitation, that our whole life may be nothing else but doing good: Matthew 5:48, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Well, therefore, doth the Psalmist say, "Teach me thy statutes." Thomas Manton. Ver. 68. Thou art good and doest good. We should bless the Lord at all times, and keep up good thoughts of God, on every occasion, especially in the time of affliction. Hence we are commanded to glorify God in the fires (Isaiah 24:15); and this the three children did in the hottest furnace... I grant, indeed, we cannot give thanks for affliction as affliction, but either as it is the means of some good to us, or as the gracious hand of God is some way remarkable therein toward us. In this respect there is no condition on this side of hell but we have reason to praise God in it, though it be the greatest of calamities. Hence it was that David, when he speaks of his affliction, adds presently, "Thou art good, and doest good"; and he declares (Psalms 119:65), "Thou hast dealt well with thy servant, O Lord, according unto thy word." Hence Paul and Silas praised God when they were scourged and imprisoned. John Willison, 1680-1750. Ver. 68. Thou art good. The blessed effects of chastisement, as a special instance of the Lord's goodness, might naturally lead to an acknowledgment of his general goodness, in his own character, and in his unwearied dispensations of love. Judging in unbelieving haste of his providential and gracious dealings, feeble sense imagines a frown, when the eye of faith discerns a smile upon his face; and therefore in proportion as faith is exercised in the review of the past, and the experience of the present, we shall be prepared with the ascription of praise "Thou art good". Charles Bridges. HINTS TO PREACHERS. Ver. 68. The double plea for a choice blessing. The goodness of God the hope of our ignorance. Ver. 68. Thou art good and doest good. The nature and work of God are manifest in nature, providence, grace, and glory. They are morally good; beneficially good; perfectly good; immeasurably good; immutably good; experimentally good; satisfactorily good. W.J. Ver. 68 (first clause). A sermon on God's goodness. 1. The perfectness of it. 2. The proofs of it. 3. The power it should have over us. J.F. Psalms 119:69*

EXPOSITION.

Ver. 69. The proud have forged a lie against me. They first derided him (Psalms 119:51), then defrauded him (Psalms 119:61), and now they have defamed him. To injure his character they resorted to falsehood, for they could find nothing against him if they spoke the truth. They forged a lie as a blacksmith beats out a weapon of iron, or they counterfeited the truth as men forge false coin. The original may suggest a common expression "They have patched up a lie against me." They were not too proud to lie. Pride is a lie, and when a proud man utters lies "he speaketh of his own." Proud men are usually the bitterest opponents of the righteous: they are envious of their good fame and are eager to ruin it. Slander is a cheap and handy weapon if the object is the destruction of a gracious reputation; and when many proud ones conspire to concoct, exaggerate, and spread abroad a malicious falsehood, they generally succeed in wounding their victim, and it is no fault of theirs if they do not kill him outright. O the venom which lies under the tongue of a liar! Many a happy life has been embittered by it, and many a good repute has been poisoned as with the deadliest drug. It is painful to the last degree to hear unscrupulous men hammering away at the devil's anvil forging a new calumny; the only help against it is the sweet promise, "No weapon that is formed against thee shall prosper, and every tongue that riseth against thee in judgment thou shalt condemn." But I will keep thy precepts with my whole heart. My one anxiety shall be to mind my own business and stick to the commandments of the Lord. If the mud which is thrown at us does not blind our eyes or bruise our integrity it will do us little harm. If we keep the precepts, the precepts will keep us in the day of contumely and slander. David renews his resolve "I will keep"; he takes a new look at the commands, and sees them to be really the Lord's "thy precepts"; and he arouses his entire nature to the work "with my whole heart." When slanders drive us to more resolute and careful obedience they work our lasting good; falsehood hurled against us may be made to promote our fidelity to the truth, and the malice of men may increase our love to God. If we try to answer lies by our words we may be beaten in the battle; but a holy life is an unanswerable refutation of all calumnies. Spite is balked if we persevere in holiness despite all opposition.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 69. The proud have forged a lie against me. If in the present day the enemies of the truth in their lying writings rail against the orthodox teachers in the Church, that is a very old artifice of the Devil, since David complains that in his day it happened unto him. Solomon Gesner. Ver. 69. The proud have forged a lie. They trim up lies with shadows of truth and neat language; they have mints to frame their lies curiously in, and presses to print their lies withal. William Greenhill, 1591-1677. Ver. 69. The proud. Faith humbleth, and infidelity maketh proud. Faith humbleth, because it letteth us see our sins, and the punishments thereof, and that we have no dealing with God but through the mediation of Christ; and that we can do no good, nor avoid evil, but by grace. But when men know not this, then they think much of themselves, and therefore are proud. Therefore all ignorant men, all heretics, and worldlings are proud. They that are humbled under God's hands, are humble to men; but they that despise God do also persecute his servants. Richard Greenham. Ver. 69. Forged a lie. Vatablus translates it, "coneinnarunt mendacta". So Tremellius: they have trimmed up lies. As Satan can transform himself into an angel of light, so he can trim up his lies under coverings of truth, to make them the more plausible unto men. And indeed this is no small temptation, when lies made against the godly are trimmed up with the shadows of truth, and wicked men cover their unrighteous dealings with appearances of righteousness. Thus, not only are the godly unjustly persecuted, but simple ones are made to believe that they have most justly deserved it. In this case the godly are to sustain themselves by the testimony of a good conscience. William Cowper. Ver. 69. Forged. expresses the essential meaning of the Hebrew word, but not its figurative form which seems to be that of sewing, analogous to that of weaving, as applied to the same thing, both in Hebrew and in other languages. We may also compare our figurative phrase, to patch up, which, however, is not so much suggestive of artifice or skill as of the want of it. The connection of the clauses is, that all the craft and malice of his enemies should only lead him to obey God, with a more undivided heart than ever. Joseph Addison Alexander. Ver. 69. Forged. The metaphor may be like the Greek (raptein doloul), from sewing or patching up: or, from smearing, or daubing (Delitzsch, Moll, etc.), a wall, so as to hide the real substance. The Psalmist remains true to God despite the falsehoods with which the proud smear and hide his true fidelity. The Speaker's Commentary. Ver. 69. A lie. Satan's two arms by which he wrestles against the godly are violence and lies: where he cannot, or dare not, use violence, there be sure he will not fail to fight with lies. And herein doth the Lord greatly show his careful providence, in fencing his children against Satan's malice and the proud brags of his instruments, in such sort, that their proudest hearts are forced to forge lies; their malice being so great that they must do evil; and yet their power so bridled that they cannot do what they would. William Cowper. Ver. 69. I will keep thy precepts with my whole heart. Let the word of the Lord come, let it come; and if we had six hundred necks, we would submit them all to his dictates. Augustine. HINTS TO PREACHERS. Ver. 69. Wholehearted obedience the best solace under slander; the best answer to it; and the best way of converting the slanderers. Psalms 119:70*

EXPOSITION.

Ver. 70. Their heart is as fat as grease. They delight in fatness, but I delight in thee. Their hearts, through sensual indulgence, have grown insensible, coarse, and grovelling; but thou hast saved me from such a fate through thy chastening hand. Proud men grow fat through carnal luxuries, and this makes them prouder still. They riot in their prosperity, and fill their hearts therewith till they become insensible, effeminate, and self indulgent. A greasy heart is something horrible; it is a fatness which makes a man fatuous, a fatty degeneration of the heart which leads to feebleness and death. The fat in such men is killing the life in them. Dryden wrote, "O souls! In whom no heavenly fire is found, Fat minds and ever grovelling on the ground." In this condition men have no heart except for luxury, their very being seems to swim and stew in the fat of cookery and banqueting. Living on the fat of the land, their nature is subdued to that which they have fed upon; the muscle of their nature has gone to softness and grease. But I delight in thy law. How much better is it to joy in the law of the Lord than to joy in sensual indulgences! This makes the heart healthy, and keeps the mind lowly. No one who loves holiness has the slightest cause to envy the prosperity of the worldling. Delight in the law elevates and ennobles, while carnal pleasure clogs the intellect and degrades the affections. There is and always ought to be a vivid contrast between the believer and the sensualist, and that contrast is as much seen in the affections of the heart as in the actions of the life: their heart is as fat as grease, and our heart is delighted with the law of the Lord. Our delights are a better test of our character than anything else: as a man's heart is, so is the man. David oiled the wheels of life with his delight in God's law, and not with the fat of sensuality. He had his relishes and dainties, his festivals and delights, and all these he found in doing the will of the Lord his God. When law becomes delight, obedience is bliss. Holiness in the heart causes the soul to eat the fat of the land. To have the law for our delight will breed in our hearts the very opposite of the effects of pride; deadness, sensuality, and obstinacy will be cured, and we shall become teachable, sensitive, and spiritual. How careful should we be to live under the influence of the divine law that we fall not under the law of sin and death.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 70. Their heart is as fat as grease. The word vpj occurs nowhere else in Scripture, but with the Chaldees vpj signifies to fatten, to make fat; also to make stupid and doltish, because such the fat ofttimes are... For this reason the proud, who are mentioned in the preceding verse, are described by their fixed resolve in evil, because they are almost insensible; as is to be seen in pigs, who pricked through the skin with a bodkin, and that slowly, as long as the bodkin only touches the fat, do not feel the prick until it reaches to the flesh. Thus the proud, whose great prosperity is elsewhere likened to fatness, have a heart totally insusceptible, which is insensible to the severe reproofs of the Divine word, and also to its holy delights and pleasures, by reason of the affluence of carnal things; aye, more, is altogether unfitted for good impulses; just as elsewhere is to be seen with fat animals, how slow they are and unfit for work, when, on the contrary, those are agile and quick which are not hindered by this same fatness. Martin Geier. Ver. 70. Their heart is as fat as grease. This makes them 1. Senseless and secure; they are past feeling: thus the phrase is used (Isaiah 6:10): "Make the heart of the people fat." They are not sensible of the teaching of the word of God, or his rod. 2. Sensual and voluptuous: "Their eyes stand out with fatness" (Psalms 73:7); they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them: I would not change conditions with them; "delight in thy law." Matthew Henry. Ver. 70. Their heart is as fat as grease; but I delight in thy law; as if he should say, My heart is a lean heart, a hungry heart, my soul loveth and rejoiceth in thy word. I have nothing else to fill it but thy word, and the comforts I have from it; but their hearts are fat hearts: fat with the world, fat with lust: they hate the word. As a full stomach loatheth meat and cannot digest it; so wicked men hate the word, it will not go down with them, it will not gratify their lusts. William Fenner. Being anxious to know the medical significance of fatty heart, I applied to an eminent gentleman who is well known as having been President of the College of Physicians. His reply shows that the language is rather figurative than literal. He kindly replied to me as follows: There are two forms of so called "fatty heart". In the one there is an excessive amount of fatty tissue covering the exterior of the organ, especially about the base. This may be observed in all cases where the body of the animal is throughout over fat, as in animals fattened for slaughter. It does not necessarily interfere with the action of the heart, and may not be of much importance in a medical point of view. The second form is, however, a much more serious condition. In this, the muscular structure of the heart, on which its all important function, as the central propelling power, depends, undergoes a degenerative change, by which the contractile fibres of the muscles are converted into a structure having none of the properties of the natural fibres, and in which are found a number of fatty, oily globules, which can be readily seen by means of the microscope. This condition, if at all extensive, renders the action of the heart feeble and irregular, and is very perilous, not infrequently causing sudden death. It is found in connection with a general unhealthy condition of system, and is evidence of general mal-nutrition. It is brought about by an indolent, luxurious mode of living, or, at all events, by neglect of bodily exercise and those hygienic rules which are essential for healthy nutrition. It cannot, however, be said to be incompatible with mental rigour, and certainly is not necessarily associated with stupidity. But the heart, in this form of disease, is literally, "greasy", and may be truly described as "fat as grease." So much for physiology and pathology. May I venture on the sacred territory of biblical exegesis without risking the charge of fatuousness. Is not the Psalmist contrasting those who lead an animal, self indulgent, vicious life, by which body and mind are incapacitated for their proper uses, and those who can run in the way of God's commandments, delight to do his will, and meditate on his precepts? Sloth, fatness and stupidity, versus activity, firm muscles, and mental rigour. Body versus mind. Man become as a beast versus man retaining the image of God. Sir James Risdon Bennett, 1881. HINTS TO PREACHERS. Ver. 70. 1. Fatty degeneration of the heart. 2. Thorough regeneration of the heart. Ver. 70. A fatty heart. 1. The diagnosis of the disease. 2. Its symptoms. Pride; no delight in God, nor in his law; dislike to his people; readiness to lie: Psalms 119:69. 3. Its fatal character. 4. Its only cure. Psalms 101:10 Ezekiel 36:26. C.A.D. Ver. 71. 1. David knew what was good for him. 2. David learned what is good essentially. Active obedience is learned by passive obedience. Ver. 71. Affliction an instructor. 1. Never welcomed: "Have been." 2. Often impatiently endured. 3. Always gratefully remembered: "It is good, "etc. 4. Efficient for a perverse scholar: "That I might learn." 5. Indispensable in the education of all. J.F. Ver. 71. The school of affliction. 1. The reluctant scholar sent to school. 2. The scholar's hard lesson. 3. The scholar's blessed learning. 4. The scholar's sweet reflection. C.A.D. Psalms 119:71*

EXPOSITION.

Ver. 71. It is good for me that I have been afflicted. Even though the affliction came from bad men, it was overruled for good ends: though it was bad as it came from them, it was good for David. It benefited him in many ways, and he knew it. Whatever he may have thought while under the trial, he perceived himself to be the better for it when it was over. It was not good to the proud to be prosperous, for their hearts grew sensual and insensible; but affliction was good for the Psalmist. Our worst is better for us than the sinner's best. It is bad for sinners to rejoice, and good for saints to sorrow. A thousand benefits have come to us through our pains and griefs, and among the rest is this that we have thus been schooled in the law. That I might learn thy statutes. These we have come to know and to keep by feeling the smart of the rod. We prayed the Lord to teach us (Psalms 119:66), and now we see how he has already been doing it. Truly he has dealt well with us, for he has dealt wisely with us. We have been kept from the ignorance of the greasy hearted by our trials, and this, if there were nothing else, is just cause for constant gratitude. To be larded by prosperity, is not good for the proud; but for the truth to be learned by adversity is good for the humble. Very little is to be learned without affliction. If we would be scholars we must be sufferers. As the Latins say, "Experientia docet", experience teaches. There is no royal road to learning the royal statutes; God's commands are best read by eyes wet with tears.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 71. It is good for me, etc. I am mended by my sickness, enriched by my poverty, and strengthened by my weakness, and with S. Bernard desire, "Irasecaris mihi; Domine", O Lord, be angry with me For if you chide me not, you consider me not; if I taste no bitterness, I have no physic; if thou correct me not, I am not thy son. Thus was it with the great grandchild of David, Manasseh, when he was in affliction, "He besought the Lord his God": even that king's iron was more precious to him than his gold, his jail a more happy lodging than his palace, Babylon a better school than Jerusalem. What fools are we, then to frown upon our afflictions! These, how crabbed soever, are our best friends. They are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion be that brings Health. Abraham Wright. Ver. 71. It is good for me that I have been afflicted. Saints are great gainers by affliction, because "godliness", which is "great gain", which is "profitable for all things", is more powerful than before. The rod of correction, by a miracle of grace, like that of Aaron's, buds and blossoms, and brings forth the fruits of righteousness, which are most excellent. A rare sight it is indeed to see a man coming out of a bed of languishing, or any other furnace of affliction, more like to angels in purity, more like to Christ who was holy, harmless, undefiled, and separate from sinners; more like unto God himself, being more exactly righteous in all his was, and more exemplarily holy in all manner of conversation. Nathanael Vincent, 1697. Ver. 71. It is good for me that I have been afflicted. If I have no cross to bear today, I shall not advance heavenwards. A cross (that is anything that disturbs our peace), is the spur which stimulates, and Without which we should most likely remain stationary, blinded with empty vanities, and sinking deeper into sin. A cross helps us onwards, in spite of our apathy and resistance. To lie quietly on a bed of down, may seem a very sweet existence; but, pleasant ease and rest are not the lot of a Christian: if he would mount higher and higher, it must be by a rough road. Alas! for those who have no daily cross! Alas! for those who repine and fret against it! From "Gold Dust", 1880. Ver. 71. It is good for me, etc. There are some things good but not pleasant, as sorrow and affliction. Sin is pleasant, but unprofitable; and sorrow is profitable, but unpleasant. As waters are purest when they are in motion, so saints are generally holiest when in affliction. Some Christians resemble those children who will learn their books no longer than while the rod is on their backs. It is well known that by the greatest affliction the Lord has sealed the sweetest instruction. Many are not bettered by the judgments they see, when they are by the judgments they have felt. The purest gold is the most pliable. That is the best blade which bends well without retaining its crooked figure. William Secker, 1660. Ver. 71. It is good for me, etc. Piety hath a wondrous virtue to change all things into matter of consolation and joy. No condition in effect can be evil or sad to a pious man: his very sorrows are pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him, his burdens ease him; his duties are privileges, his falls are the grounds of advancement, his very sins (as breeding contrition, humility, circumspection, and vigilance), do better and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all good things, doth embitter all the conveniences and comforts of life. Isaac Barrow, 1630-1677. Ver. 71. It is good for me that I have been afflicted. In Miss E.J. Whately's very interesting Life of her Father, the celebrated Archbishop of Dublin, a fact is recorded, as told by Dr. Whately, with reference to the introduction of the larch tree into England. When the plants were first brought, the gardener, hearing that they came from the south of Europe, and taking it for granted that they would require warmth, forgetting that might grow near the snow line, put them into a hothouse. Day by day they withered, until the gardener in disgust threw them on a dung heap outside; there they began to revive and bud, and at last grew into trees. They needed the cold. The great Husbandman often saves his plants by throwing them out into the cold. The nipping frosts of trial and affliction are ofttimes needed, if God's larches are to grow. It is under such discipline that new thoughts and feelings appear. The heart becomes more dead to the world and self. From the night of sorrow rises the morning of joy. Winter is the harbinger of spring. From the crucifixion of the old man comes the resurrection of the new, as in nature life is the child of death. "The night is the mother of the day, And winter of the spring; And ever upon old decay, The greenest mosses spring." James Wareing Bardsicy, in Illustrated Texts and Texts Illustrated, 1876. Ver. 71. It is good for me that I have been afflicted. It is a remarkable circumstance that the most brilliant colours of plants are to be seen on the highest mountains, in spots that are most exposed to the wildest weather. The brightest lichens and mosses, the loveliest gems of wild flowers, abound far up on the bleak, storm scalped peak. One of the richest displays of organic colouring I ever beheld was near the summit of Mount Chenebettaz, a hill about 10,000 feet high, immediately above the great St. Bernard Hospice. The whole face of an extensive rock was covered with a most vivid yellow lichen, which shone in the sunshine like the golden battlement of an enchanted castle. There, in that lofty region, amid the most frowning desolation, exposed to the fiercest tempest of the sky, this lichen exhibited a glory of colour such as it never showed in the sheltered valley. I have two specimens of the same lichen before me while I write these lines, one from the great St. Bernard, and the other from the wall of a Scottish castle, deeply embosomed among sycamore trees; and the difference in point of form and colouring between them is most striking. The specimen nurtured amid the wild storms of the mountain peak is of a lovely primrose hue, and is smooth in texture and complete in outline; while the specimen nurtured amid the soft airs and the delicate showers of the lowland valley is of a dim rusty hue, and is scurfy in texture, and broken in outline. And is it not so with the Christian who is afflicted, tempest tossed, and not comforted? Till the storms and vicissitudes of God's providence beat upon him again and again, his character appears marred and clouded by selfish and worldly influences. But trials clear away the obscurity, perfect the outlines of his disposition, and give brightness and blessings to his piety. Amidst my list of blessings infinite Stands this the foremost that my heart has bled; For all I bless thee, most for the severe. Hugh Macmillan. Ver. 71. That I might fear thy statutes. He speaks not of that learning which is gotten by hearing or reading of God's word; but of the learning which he had gotten by experience; that he had felt the truth and comfort of God's word more effectual and lively in trouble than he could do without trouble; which also made him more godly, wise, and religious when the trouble was gone. William Cowper. Ver. 71. That I might learn. "I had never known, "said Martin Luther's wife, "what such and such things meant, in such and such psalms, such complaints and workings of spirit; I had never understood the practice of Christian duties, had not God brought me under some affliction." It is very true that God's rod is as the schoolmaster's pointer to the child, pointing out the letter, that he may the better take notice of it; thus he points out to us many good lessons which we should never otherwise have learned. From John Spencer's "Things New and Old, "1658. Ver. 71. That I might learn. As prosperity blindeth the eyes of men, even so doth adversity open them. Like as the salve that remedies the disease of the eyes doth first bite and grieve the eyes, and maketh them to water, but yet afterward the eyesight is clearer than it was; even so trouble doth vex men wonderfully at the first, but afterwards it lighteneth the eyes of the mind, that it is afterward more reasonable, wise and circumspect. For trouble bringeth experience, and experience bringeth wisdom. Otho Wermullerus, 1551. Ver. 71. Learn thy statutes. The Christian has reason to thank God that things have not been accommodated to his wishes. When the mist of tears was in his eyes, he looked into the word of God and saw magnificent things. When Jonah came up from the depths of ocean, he showed that he had learned the statutes of God. One could not go too deep to get such knowledge as he obtained. Nothing now could hinder him from going to Nineveh. It is just the same as though he had brought up from the deep an army of twelve legions of the most formidable troops. The word of God, grasped by faith, was all this to him, and more. He still, however, needed further affliction; for there were some statutes not yet learned. Some gourds were to wither. He was to descend into a further vale of humiliation. Even the profoundest affliction does not, perhaps, teach us everything; a mistake we sometimes make. But why should we compel God to use harsh measures with us? Why not sit at the feet of Jesus and learn quietly what we need to learn? George Bowen, in "Daily Meditations", 1873. Ver. 71. Statutes. The verb from which this word is formed means to engrave or inscribe. The word means a definite, prescribed, written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the passover, etc. But in this psalm it has a more internal meaning; that moral law of God which is engraven on the fleshy tables of the heart; the inmost and spiritual apprehension of his will; not so obvious as the law and the testimonies, and a matter of more direct spiritual communication than his precepts; the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively, employed. They are continually spoken of as things yet to be learned, either wholly or in part, not objectively apprehended already, like God's law... They are learned, not suddenly, but by experience, and through the means of trials mercifully ordained by God; lessons therefore which are deeply engraven on the heart. "Good is it for me that I have been in trouble, that I might learn thy statutes." "I have more understanding than my teachers, because thy statutes I have observed." John Jebb. Psalms 119:72*

EXPOSITION.

Ver. 72. The law of thy mouth. A sweetly expressive name for the word of God. It comes from God's own mouth with freshness and power to our souls. Things written are as dried herbs; but speech has a liveliness and dew about it. We do well to look upon the word of the Lord as though it were newly spoken into our ear; for in very truth it is not decayed by years, but is as forcible and sure as though newly uttered. Precepts are prized when it is seen that they come forth from the lips of our Father who is in heaven. The same lips which spoke us into existence have spoken the law by which we are to govern that existence. Whence could a law so sweetly proceed as from the mouth of our covenant God? Well may we prize beyond all price that which comes from such a source. Is better unto me than thousands of gold and silver. If a poor man had said this, the world's witlings would have hinted that the grapes are sour, and that men who have no wealth are the first to despise it; but this is the verdict of a man who owned his thousands, and could judge by actual experience of the value of money and the value of truth. He speaks of great riches, he heaps it up by thousands, he mentions the varieties of its forms, "gold and silver"; and then he sets the word of God before it all, as better to him, even if others did not think it better to them. Wealth is good in some respects, but obedience is better in all respects. It is well to keep the treasures of this life; but far more commendable to keep the law of the Lord. The law is better than gold and silver, for these may be stolen from us, but not the word; these take to themselves wings, but the word of God remains; these are useless in the hour of death, but then it is that the promise is most dear. Instructed Christians recognize the value of the Lord's word, and warmly express it, not only in their testimony to their fellow men, but in their devotions to God. It is a sure sign of a heart which has learned God's statutes when it prizes them above all earthly possessions; and it is an equally certain mark of grace when the precepts of Scripture are as precious as its promises. The Lord cause us thus to prize the law of his mouth. See how this portion of the psalm is flavoured with goodness. God's dealings are good (Psalms 119:65), holy judgment is good (Psalms 119:66), affliction is good (Psalms 119:67), God is good (Psalms 119:68), and here the law is not only good, but better than the best of treasure. Lord, make us good, through thy good word. Amen.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 72. The law of thy mouth is better unto me, etc. Highly prize the Scriptures. Can he make a proficiency in any art, who doth slight and deprecate it? Prize this book of God above all other books. St. Gregory calls the Bible "the heart and soul of God." The rabbins say, that a mountain of sense hangs upon every apex and title of Scripture. "The law of the Lord is perfect": Psalms 19:7. The Scripture is the library of the Holy Ghost; it is a pandect of divine knowledge, an exact model and platform of religion. The Scripture contains in it the credenda, "the things which we are to believe, "and the agenda, "the things which we are to practise." It is "able to make us wise unto salvation": 2 Timothy 3:15. The Scripture is the standard of truth, the judge of controversies; it is the pole star to direct us to heaven: Isaiah 8:20. "The commandment is a lamp": Proverbs 6:23. The Scripture is the compass by which the rudder of our will is to be steered; it is the field in which Christ, the Pearl of price, is hid; it is a rock of diamonds; it is a sacred collyrium, or eyesalve; it mends their eyes that look upon it; it is a spiritual optic glass in which the glory of God is resplendent; it is the panacy, or universal medicine for the soul. The leaves of Scripture are like the "leaves of the tree of life, for the healing of the nations": Revelation 22:2. The Scripture is both the breeder and feeder of grace. How is the convert born, but by "the word of truth"? James 1:18. How doth he grow, but by "the sincere milk of the word"? 1 Peter 2:2. The word written is the book out of which our evidences for heaven are fetched; it is the sea mark which shows us the rocks of sin to avoid; it is the antidote against error and apostasy, the two edged sword which wounds the old serpent. It is our bulwark to withstand the force of lust; like the Capitol of Rome, which was a place of strength and ammunition. The Scripture is the "tower of David, "wherein the shields of our faith hang: So 4:4. "Take away the word and you deprive us of the sun, " said Luther. The word written is above an angelic embassy, or voice from heaven. "This voice which came from heaven we heard... We have also a more sure Word": 2 Peter 1:18, 2 Peter 1:19. O, prize the word written; prizing is the way to profiting. If Caesar so valued his commentaries, that for preserving them he lost his purple robe, how should we estimate the sacred oracles of God? "I have esteemed the words of his mouth more than my necessary food." Thomas Watson, in "The Morning Exercises". Ver. 72. The law of thy mouth is better unto me. The sacred Scriptures are the treasures and pleasures of a gracious soul: to David they were better than thousands of gold and silver. A mountain of transparent pearls, heaped as high as heaven, is not so rich in treasure as these; hence that good man chose these as his heritage for ever, and rejoiced in them as in all riches. A covetous miser could not take such delight in his bags, nor a young heir in a large inheritance, as holy David did in God's word. The word law comes from a root that signifies to try as merchants that search and prove the wares that they buy and lay up; hence also comes the word for gems and jewels that are tried, and found right. The sound Christian is the wise merchant, seeking goodly pearls; he tries what he reads or hears by the standard or touchstone of Scripture, and having found genuine truths he lays them up to the great enriching of this supreme and sovereign faculty of the understanding. Oliver Heywood. Ver. 72. The word of God must be nearer to us than our friends, dearer to us than our lives, sweeter to us than our liberty, and more pleasant to us than all earthly comforts. John Mason. Ver. 72. One lesson, taught by sanctified affliction, is, the love of God's word. "This is my comfort, in my affliction: thy word hath quickened me." In reading a part of the one hundred and nineteenth psalm to Miss Westbrook, who died, she said, "Stop, sir, I never said so much to you before I never could; but now I can say, `The word of thy mouth, is dearer to me, than thousands of gold and silver.' What can gold and silver do for me by now?" George Redford, in "Memoirs of the late Rev. John Cooke", 1828. Ver. 72. Thousands of gold and silver. Worldly riches are gotten with labour, kept with care, lost with grief. They are false friends, farthest from us when we have most need of comfort; as all worldlings shall find to be true in the hour of death. For then, as Jonah's gourd was taken from him in a morning, when he had most need of it against the sun; so is it with the comfort of worldlings. It is far otherwise with the word of God; for if we will lay it up in our hearts, as Mary did, the comfort thereof shall sustain us, when all other comfort shall fail us. This it is that makes us rich unto God, when our souls are storehouses, filled with the treasures of his word. Shall we think it poverty to be scant of gold and silver? "An ideo angelus pauperest, quia non habet jumenta", etc (Chrysostom). Shall we esteem the angels poor, because they have not flocks of cattle? or that S. Peter was poor, because he had not gold nor silver to give unto the cripple? No, he had store of grace, by infinite degrees more excellent than it. Let the riches of gold be left unto worldlings: these are not current: in Canaan, not accounted of in our heavenly country. If we would be in any estimation there, let us enrich our souls with spiritual graces, which we have in abundance in the mines and treasures of the word of God. William Cowper. Ver. 72. The Scripture is an ever overflowing fountain that cannot be drawn dry, and an inexhausted treasure that cannot be emptied. To this purpose tend those resemblances of the law made use of by David in this psalm, and no less justly applicable to the gospel; it is not only better than "gold and silver, "which are things of value, but "thousands", which implies abundance. In another verse he compares it to all riches and great spoil, both which contain in them multiplex genus, all sorts of valuable commodities, sheep, oxen, lands, houses, garments, goods, moneys, and the like: thus are all sorts of spiritual riches, yea, abundance of each sort, to be had in the gospel. And therefore the Greek fathers compare Scripture verities to precious stones, and our Saviour to a pearl of great price. A minister, in this respect, is called a merchant of invaluable jewels; for, indeed, gospel truths are choice and excellent, as much worth as our souls, as heaven, as salvation is. Nay, should I go higher, look what worth there is in the riches of God's grace, the precious blood of Christ, that may secondarily be applied to the gospel, which discovereth and offereth both to us. Abraham Wright. Ver. 72,127. When David saw how some make void the law of God, he saith, "Therefore I love thy commandments above gold: yea, above fine gold." As if he had said, I love thy law all the more because I see some men esteem and reckon it as if it were dross, and throw it up as void and antiquated, or taking the boldness, as it were, to repeal and make it void, that they may set up their own lusts and vain imaginations. Because I see both profane and superstitious men thus out of love with thy law, therefore my love is more enfamed to it, "I love it above gold, "which leads the most of men away captives in the love of it; and I esteem it more than that which is most esteemed by men, and gains men most esteem in this world, "fine gold"; yea, as he said (Psalms 19:10) "more than much fine gold." Joseph Caryl. Ver. 72. You that are gentlemen, remember what Hierom reports of Nepotianus, a young gentleman of Rome, qui longs et assidua meditatione Scripturarum pectus suum feterat bibliothecam Christi, who by long and assiduous meditation of the Scriptures, made his breast the library of Christ. Remember what is said of King Alfonsus, that he read over the Bible fourteen times, together with such commentaries as those times afforded. You that are scholars, remember Cranmer and Ridley; the former learned the New Testament by heart in his journey to Rome, the latter in Pembroke hall walks in Cambridge. Remember what is said of Thomas a Kempis, that he found rest nowhere nisi in angulo, cum libello, but in a corner with this Book in his hand. And what is said of Beza, that when he was above fourscore years old he could say perfectly by heart any Greek chapter in Paul's Epistles. You that are women, consider what Hierom saith of Paula, Eustochiam, and other ladies, who were singularly versed in the Holy Scriptures. Let all men consider that hyperbolical speech of Luther, that he would not live in Paradise without the Word; and with it he could live well enough in hell. This speech of Luther must be understood cum grano salis. Edmund Calamy. HINTS TO PREACHERS. Ver. 72. The advantages of riches far excelled by the blessings of the word. Ver. 72. A valuation. 1. The saints' high estimate of God's law. 2. Show when it was formed: in affliction: Psalms 119:71. 3. Vindicate its truth by illustrating the hollowness of riches, and the satisfaction found in godliness. C.A.D. Ver. 72. The word, better than gold and silver. 1. It gives what gold and silver cannot purchase. 2. Without what it gives, gold and silver may be a curse. 3. Without gold and silver, it may yield its treasure more freely and fully than with them. 4. The word and what it gives shall rejoice the heart when gold and silver shall be useless to their disappointed worshippers. J.F. Ver. 72. The law of thy mouth is better, etc. 1. It is more refining, and makes me a better man. 2. It is more enriching, and makes me a wealthier man. 3. It is more distinguishing, and makes me a greater man. 4. It is more sustaining, and makes me a stronger man. 5. It is more preserving, and makes me a safer man. 6. It is more satisfying, and makes me a happier man. 7. It is more lasting, and better suited to me as an immortal man. W.J. Psalms 119:73*

EXPOSITION.

We have now come to the tenth portion, which in each stanza begins with Jod, but it certainly does not treat of jots and titles and other trifles. Its subject would seem to be personal experience and its attractive influence upon others. The prophet is in deep sorrow, but looks to be delivered and made a blessing. Endeavouring to teach, the Psalmist first seeks to be taught (verse 73), persuades Himself that he will be well received (74), and rehearses the testimony which he intends to bear (75). He prays for more experience (76, 77), for the baffling of the proud (78), for the gathering together of the godly to him (79), and for himself again that he may be fully equipped for his witness bearing and may be sustained in it (80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend. Ver. 73. Thy hands have made me and fashioned me. It is profitable to remember our creation, it is pleasant to see that the divine hand has had much to do with us, for it never moves apart from the divine thought. It excites reverence, gratitude, and affection towards God when we view him as our Maker, putting forth the careful skill and power of his hands in our forming and fashioning. He took a personal interest in us, making us with his own hands; he was doubly thoughtful, for he is represented both as making and moulding us. In both giving existence and arranging existence he manifested love and wisdom; and therefore we find reasons for praise, confidence, and expectation in our being and well being. Give me understanding, that I may learn thy commandments. As thou hast made me, teach me. Here is the vessel which thou hast fashioned; Lord, fill it. Thou hast given me both soul and body; grant me now thy grace that my soul may know thy will, and my body may join in the performance of it. The plea is very forcible; it is an enlargement of the cry, "Forsake not the work of thine own hands." Without understanding the divine law and rendering obedience to it we are imperfect and useless; but we may reasonably hope that the great Potter will complete his work and give the finishing touch to it by imparting to it sacred knowledge and holy practice. If God had roughly made us, and had not also elaborately fashioned us, this argument would lose much of its force; but surely from the delicate art and marvellous skill which the Lord has shown in the formation of the human body, we may infer that he is prepared to take equal pains with the soul till it shall perfectly bear his image. A man without a mind is an idiot, the mere mockery of a man; and a mind without grace is wicked, the sad perversion of a mind. We pray that we may not be left without a spiritual judgment: for this the Psalmist prayed in verse 66, and he here pleads for it again; there is no true knowing and keeping of the commandments without it. Fools can sin; but only those who are taught of God can be holy. We often speak of gifted men; but he has the best gifts to whom God has given a sanctified understanding wherewith to know and prize the ways of the Lord. Note well that David's prayer for understanding is not for the sake of speculative knowledge, and the gratification of his curiosity: he desires an enlightened judgment that he may learn God's commandments, and so become obedient and holy. This is the best of learning. A man may abide in the College where this science is taught all his days, and yet cry out for ability to learn more. The commandment of God is exceeding broad, and so it affords scope for the most vigorous and instructed mind: in fact, no man has by nature an understanding capable of compassing so wide a field, and hence the prayer, "give me understanding"; as much as to say I can learn other things with the mind I have, but thy law is so pure, so perfect, spiritual and sublime, that I need to have my mind enlarged before I can become proficient in it. He appeals to his Maker to do this, as if he felt that no power short of that which made him could make him wise unto holiness. We need a new creation, and who can grant us that but the Creator himself? He who made us to live must make us to learn; he who gave us power to stand must give us grace to understand. Let us each one breathe to heaven the prayer of this verse ere we advance a step further, for we shall be lost even in these petitions unless we pray our way through them, and cry to God for understanding.

EXPLANATORY NOTES AND QUAINT SAYINGS.

In this section each verse begins with the Hebrew letter Jori, or i, the smallest letter in the Hebrew alphabet, called in Matthew 5:18, jot; one jot or tittle shall in no wise pass from the law. Albert Barnes. Ver. 73-80. The usual account of this section, as given by the medieval theologians, is that it is the prayer of man to be restored to his state of original innocence and wisdom by being conformed to the image of Christ. And this squares with the obvious meaning, which is partly a petition for divine grace and partly an assertion that the example of piety and resignation in trouble is attractive enough to draw men's hearts on towards God, a truth set forth at once by the Passion, and by the lives of all those saints who have tried to follow it. Neale and Littledale. Ver. 73. Thy hands have made me and fashioned me, etc. This verse hath a petition for understanding, and a reason with it: I am the workmanship of thine hands, therefore give me understanding. There is no man but favours the works of his hands. And shall not the. Lord much more love his creatures, especially man, his most excellent creature? Whom, if ye consider according to the fashion of his body, ye shall find nothing on earth more precious than he; but in that which is not seen, namely, his soul, he is much more beautiful. So you see, David's reasoning is very effectual; all one as if he should say as he doth elsewhere, "Forsake not, O Lord, the work of thine hands"; thou art my author and maker; thine help I seek, and the help of none other. No man can rightly seek good things from God, if he consider not what good the Lord hath already done to him. But many are in this point so ignorant, that they know not how wonderfully God did make them; and therefore can neither bless him, nor seek from him, as from their Creator and Conserver. But this argument, drawn from our first creation, no man can rightly use, but he who is through grace partaker of the second creation; for all the privileges of our first creation we have lost by our fall. So that now by nature it is no comfort to us, nor matter of our hope, that God did make us; but rather matter of our fear and distrust, that we have mismade ourselves, have lost his image, and are not now like unto that which God created us in the beginning. William Cowper. Ver. 73. Thy hands have made me and fashioned me, etc. Mark here two things: first, that in making his prayer for holy understanding, he justly accuseth himself and all others of blindness, which proceeded not from the Creator, but from man corrupted. Secondly, that even from his creation he conceived hope that God would continue his work begun in him, because God leaveth not his work, and therefore he begs God to bestow new grace upon him, and to finish that which he had begun in him. Thomas Wilcocks, 1586. Ver. 73. Hugo ingeniously notices in the different verbs of this verse the particular vices to be shunned: ingratitude, when it is said, "Thy hands have made me"; pride, "and fashioned me"; confidence in his own judgment, "give me understanding"; prying inquisitiveness, "that I may learn thy commandments." Ver. 73. Thy hands. Hilary and Ambrose think that by the plural "hands" is intimated that there is a more exact and perfect workmanship in man, and as if it were with greater labour and skill he had been formed by God, because after the image and likeness to God: and that it is not written that any other thing but man was made by God with both hands, for he saith in Isaiah, "Mine hand also hath laid the foundation of the earth": Isaiah 48:13. John Lorinus, 1569-1634. This, however, is an error, as Augustine notes; for it is written, "The heavens are the work of thine hands." Psalms 102:25. C.H.S. Ver. 73. Thy hands. Oh, look upon the wounds of thine hands, and forget not the work of thine hands: so Queen Elizabeth prayed. John Trapp. Ver. 73. Some refer the verb hyhn, "made, "to the soul, yhns, "fashioned, "to the body. D.H. Mollerus. Ver. 73. Made me and fashioned me: give me understanding. The greatness of God is no hindrance to his intercourse with us, for one special part of the divine greatness is to be able to condescend to the littleness of created beings, seeing that creaturehood must, from its very name, have this littleness; inasmuch as God must ever be God, and man must ever be man: the ocean must ever be the ocean, the drop must ever be the drop. The greatness of God compassing our littleness about, as the heavens the earth, and fitting into it on every side, as the air into all parts of the earth, is that which makes the intercourse so complete and blessed: "In his hand is the soul of every living thing, and the breath of all mankind" (Job 12:10). Such is his nearness to, such is his intimacy with, the works of his hands. It is nearness, not distance, that the name Creator implies; and the simple fact of his having made us is the assurance of his desire to bless us and to hold intercourse with us. Communication between the thing made and its maker is involved in the very idea of creation. "Thy hands have made me and fashioned me: give we understanding, that I may learn thy commandments." "Faithful Creator" is his name (1 Peter 4:19), and as such we appeal to him, "Forsake not the work of thine own hands" (Psalms 138:8). Horatius Bonar, in "The Rent Veil", 1875. Ver. 73. Give we understanding, etc. The book of God is like the apothecary's shop, there is no wound but therein is a remedy; but if a stranger come unto the apothecary's shop, though all these things be there, vet he cannot tell where they are, but the apothecary himself knoweth; so in the Scriptures, there are cures for any infirmities; there is comfort against any sorrows, and by conferring chapter with chapter, we shall understand them. The Scriptures are not wanting to us, but we to ourselves; let us be conversant in them, and we shall understand them, when great clerks who are negligent remain in darkness. Richard Stock. Ver. 73. Give me understanding. Let us pray unto God that he would open our understandings, that as he hath given us consciences to guide us, so also he would give eyes to these guides that they may be able to direct us aright. The truth is, it is God only that can soundly enlighten our consciences; and therefore let us pray unto him to do it. All our studying, and hearing, and reading, and conferring will never be able to do it; it is only in the power of him who made us to do it. He who made our consciences, he only can give them this heavenly light of true knowledge and right understanding; and therefore let us seek earnestly to him for it. William Fenner, 1600-1640. Ver. 73. That I may learn thy commandments. That he might learn them so as to know the sense and meaning of them, their purity and spirituality; and so as to do them from a principle of love, in faith, and to the glory of God: for it is not a bare learning of them by heart or committing them to memory, nor a mere theory of them, but the practice of them in faith and love, which is here meant. John Gill. Ver. 73-74. From these verses, learn, 1. Albeit nothing can satisfy unbelief, yet true faith will make use of the most common benefit of creation to strengthen itself: "Thine hands have made me and fashioned me." 2. It is a good way of reasoning with God, to ask another gift, because we have received one; and because he hath given common benefits, to ask that he would give us also saving graces: "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments." 3. Seeing that God is our Creator, and that the end of our creation is to serve God, we may confidently ask whatsoever grace may enable us to serve him, as the Psalmist's example doth teach us... 4. It should be the joy of all believers to see one of their number sustained and borne up in his sufferings; for in the proof and example of one sufferer a pawn is given to all the rest, that God will help them in like case: "They that fear thee will be glad when they see me." David Dickson. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 73-80. Natural and spiritual creation. The Psalmist prays to the Creator for spiritual life or "understanding" (Psalms 119:73), he will then be welcomed by the spiritual (Psalms 119:74). He submissively receives affliction for spiritual training (Psalms 119:75-77), deprecates the hostility of the proud (Psalms 119:78), craves the company of the spiritual (Psalms 119:79), and prays for heart soundness (Psalms 119:80). Ver. 73. 1. Consider the Lord's great care in our creation. 2. See in it a reason for his perfecting the new creation within us. 3. Observe the method of this perfecting. Psalms 119:74*

EXPOSITION.

Ver. 74. They that fear thee will be glad when they see me: because I have hoped in thy word. When a man of God obtains grace for himself he becomes a blessing to others, especially if that grace has made him a man of sound understanding and holy knowledge. God fearing men are encouraged when they meet with experienced believers. A hopeful man is a God send when things are declining or in danger. When the hopes of one believer are fulfilled his companions are cheered and established, and led to hope also. It is good for the eyes to see a man whose witness is that the Lord is true; it is one of the joys of saints to hold converse with their more advanced brethren. The fear of God is not a left handed grace, as some have called it; it is quite consistent with gladness; for if even the sight of a comrade gladdens the God fearing, how glad must they be in the presence of the Lord himself! We do not only meet to share each others' burdens, but to partake in each others' joys, and some men contribute largely to the stock of mutual gladness. Hopeful men bring gladness with them. Despondent spirits spread the infection of depression, and hence few are glad to see them, while those whose hopes are grounded upon God's word carry sunshine in their faces, and are welcomed by their fellows. There are professors whose presence scatters sadness, and the godly quietly steal out of their company: may this never be the case with us.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 74. They that fear thee will be glad, etc. They who "fear God" are naturally "glad when they see" and converse with one like themselves; but more especially so, when it is one whose faith and patience have carried him through troubles, and rendered him victorious over temptations; one who hath "hoped in God's word, "and hath not been disappointed. Every such instance affords fresh encouragement to all those, who, in the course of their warfare, are to undergo like troubles, and to encounter like temptations. In all our trials let us, therefore, remember, that our brethren, as well as ourselves, are deeply interested in the event, which may either strengthen or weaken the hands of the multitudes. George Horne. Ver. 74. They that far thee will be glad when they see me, etc. How comfortable it is for the heirs of promise to see one another, or meet together: aspectus boni viri delectat, the very look of a good man is delightful: it is a pleasure to converse with those that are careful to please God, and fearful to offend him. How much affected they are with one another's mercies: "they will be glad when they see me, "since I have obtained an event answerable to my hope. They shall come and look upon me as a monument and spectacle of the mercy and truth of God. But what mercy had he received? The context seemeth to carry it for grace to obey God's commandments; that was the prayer immediately preceding, to be instructed and taught in God's law (Psalms 119:73). Now they will rejoice to see my holy behaviour, how I have profited and glorified God in that behalf. The Hebrew writers render the reason, "Because then I shall be able to instruct them in those statutes, when they shall see me, their king, study the law of God." It may be expounded of any other blessing or benefit God had given according to his hope; and I rather understand it thus, they will be glad to see him sustained, supported, and borne out in his troubles and sufferings. "They will be glad when they shall see in me a notable example of the fruit of hoping in thy grace." Thomas Manton. Ver. 74. Because I have hoped in thy word. And have not been disappointed. The Vulgate rendereth it supersperavi, I have over hoped; and then Aben Ezra glosses, "I have hoped in all thy decree"; even that of afflicting me, as in the next verse. John Trapp. HINTS TO PREACHERS. Ver. 74. 1. The encouraging influence of good men upon others. 2. The instructive influence of others upon them: G.R. Ver. 74. Converse with a tried but steadfast believer is a source of gladness to the children of God. 1. He has a thrilling talc of experience to tell. 2. He has valuable counsels and cautions to give. 3. He is a monument of God's faithfulness, confirming the hope of others. 4. He is an epistle of Christ, written expressly to illustrate the preciousness and the power of the gospel. J.F. Psalms 119:75*

EXPOSITION.

Ver. 75. I know, O LORD, that thy judgments are right. He who would learn most must be thankful for what he already knows, and be willing to confess it to the glory of God. The Psalmist had been sorely tried, but he had continued to hope in God under his trial, and now he avows his conviction that be had been justly and wisely chastened. This he not only thought but knew, so that he was positive about it, and spoke without a moment's hesitation. Saints are sure about the rightness of their troubles, even when they cannot see the intent of them. It made the godly glad to hear David say this, And that thou in faithfulness hast afflicted me. Because love required severity, therefore the Lord exercised it. It was not because God was unfaithful that the believer found himself in a sore strait, but for just the opposite reason: it was the faithfulness of God to his covenant which brought the chosen one under the rod. It might not be needful that others should be tried just then; but it was necessary to the Psalmist, and therefore the Lord did not withhold the blessing. Our heavenly Father is no Eli: he will not suffer his children to sin without rebuke, his love is too intense for that. The man who makes the confession of this verse is already progressing in the school of grace, and is learning the commandments. This third verse of the section corresponds to the third of Teth (67), and in a degree to several other verses which make the thirds in their octaves.