The Treasury of DavidPsalms 119

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 75. I know, O LORD, that thy judgments are right. In very early life the tree of knowledge seemed a very fine, a glorious tree in my sight; but how many mistakes have I made upon that subject! And how many are the mistakes which yet abound upon that which we are pleased to call knowledge, in common speech. He that hath read the classics; he that hath dipped into mathematical science; he that is versed in history, and grammar, and common elocution; he that is apt and ready to solve some knotty question and versed in the ancient lore of learning, is thought to be a man of knowledge; and so he is, compared with the ignorant mass of mankind. But what is all this compared with the knowledge in my text Knowledge of which few of the learned, as they are called, have the least acquaintance with at all. I know What, David? What do you know? "I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me." Fond as I may yet be of other speculations, I would rather, much rather, possess the knowledge of this man in this text, than have the largest acquaintance with the whole circle of the sciences, as it is proudly called... I am apprehensive that, in the first clause, the Psalmist speaks, in general: of the ordinances, appointments, providence, and judgments of God; and the assertion is, he doth know that they are right, that they are equitable, that they are wise, that they are fair, and that they are not to be found fault with; and that though men, through folly, bring themselves into distress, and then their hearts fret against God. He was blessed with superior understanding. He excepts nothing: "I know that all thy judgments are right." Then, in the latter part of the text, he makes the matter personal. It might be said, it is an easy thing for you so to think when you see the revolutions of kingdoms, the tottering of thrones, the distresses of some mortals and the pains of others, that they are all right. "Yes, "saith he, "but I have the same persuasion about all my own sorrows; I do know that in faithfulness thou hast afflicted me." From a Sermon by John Martin, 1817. Ver. 75. I know, O LORD, that thy judgments are right, etc. The text is in the form of an address to God. We often find this in David, that, when he would express some deep feeling, or some point of spiritual experience, he does so in this way addressing himself to God. Those who love God delight to hold communion with him; and there are some feelings which the spiritual mind finds peculiar comfort and pleasure in telling to God himself. "I know, O LORD, that thy judgments are right." God orders all things, and his "judgments" here mean his general orderings, decisions, dealings not afflictions only, though including them. And when the Psalmist says, "thy judgments, "he means especially God's judgments towards him, God's dealings with him, and thus all that had happened to him, or should happen to him. For in the Psalmist's creed there was no such thing as chance. God ordered all that befell him, and he loved to think so. He expresses a sure and happy confidence in all that God did, and would do, with regard to him. He trusted fully in God's wisdom, God's power, God's love. "I know thy judgments are right" quite right, right in every way, without one single point that might have been better, perfectly wise and good. He shows the firmest persuasion of this. "I know, "he says, not merely, "I think." But these very words, "I know, " clearly show that this was a matter, of faith, not of sight. For he does not say, "I can see that thy judgments are right, "but "I know." The meaning plainly is, "Though I cannot see all though there are some things in thy dealings which I cannot fully understand yet I believe, I am persuaded, and thus I know, O Lord, that thy judgments are right." Thy judgments. Not some of them, but all. He takes into view all God's dealings with him, and says of them without exception, "I know, 0 LORD, that thy judgments are right." When the things that happen to us are plainly for our comfort and good, as many of them are, then we thankfully receive what God thus sends to us, and own him as the Giver of all, and bless him for his gracious dealing; and this is right. But all the faith required for this (and some faith there is in it) is to own God as dealing with us, instead of thanklessly receiving the gifts with no thought of the Giver. It is a far higher degree of faith, that says of all God's dealings, even when seemingly not for our happiness, "I know that thy judgments are right." Yet this is the meaning here, or certainly the chief meaning. For though the word "judgments" does mean God's dealings of every kind, yet here the words that follow make it apply especially to God's afflictive dealings, that is, to those dealings of his that do not seem to be for our happiness; "I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me." The judgments which the Psalmist chiefly had in view, and which he felt so sure were right, were not joys, but sorrows; not things bestowed, but things taken away; those blessings in disguise, those veiled mercies, those gifts clad in the garb of mourning, which God so often sends to his children. The Psalmist knew, and knew against all appearance to the contrary, that these judgments were "right." Whatever they might be losses, bereavements, disappointments, pain, sickness they were right; as right as the more manifest blessings which went before them; quite right, perfectly right; so right that they could not have been better; just what were best; and all because they were God's judgments. That one thing satisfied the Psalmist's mind, and set every doubt at rest. The dealings in themselves he might have doubted, but not him whose dealings they were. "Thy judgments." That settled all. "And that thou in faithfulness hast afflicted me." This means that, in appointing trouble as his lot, God had dealt with him in faithfulness to his word, faithfulness to his purposes of mercy, with a faithful, not a weak love. He had sent him just what was most for his good, though not always what was most pleasing; and in this he had shown himself faithful. Gently and lovingly does the Lord deal with his children. He gives no unnecessary pain; but that which is needful he will not withhold. Francis Bourdillon, 1881. Ver. 75. Thy judgments. There are judicia oris, and there are judicia operis;the judgments of God's mouth, and the judgments of God's hands. Of the former there is mention at verse 13: "With my lips have I declared all the judgments of thy mouth." And by these "judgments" are meant nothing else but the holy law of God, and his whole written word; which everywhere? This psalm are indifferently called his "statutes, "his "commandments", his "precepts, "his "testimonies, "his "judgments." And the laws of God are therefore, amongst other reasons, called by the name of "judgments, "because by them we come to have a right judgment whereby to discern between good and evil. We could not otherwise with any certainty judge what was meet for us to do, and what was needful for us to shun. A lege tua intellexi, at Psalms 119:104; "By thy law have I gotten understanding." St. Paul confesseth (Romans 7:0), that he had never rightly known what sin was if it had not been for the law; and he instances in that of lust, which he had not known to be a sir, if the law had not said, "thou shalt not covet." And no question but these "judgments, " these judicia oris, are all "right" too; for it were unreasonable to think that God should make that a rule of right to us, which were itself not right. We have both the name (that of "judgments; ")and the thing too, (that they are "right") in the 19th Psalm; where having highly commended the law of God, under the several appellations of the "law, "testimonies, statutes and commandments, verses 7 and 8, the prophet then concludes under this name of "judgments, "verse 9: "The judgments of the Lord are true and righteous altogether." Besides these judicia oris, which are God's judgments of directions, there are also judicia operis, which are his judgments for correction. And these do ever include aliquid paenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breeds in us trouble or grief. The apostle saith in Hebrews 12:0 that every chastening is grievous; and so it is, more or less; or else it could be to us no punishment. And these, again, are of two sort; yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the affection and intention of God that inflicts them. For all, whether public calamities that light upon whole nations, cities, or other greater or lesser societies of men (such as are pestilences, famine, war, inundations, unseasonable weather), and the like for private afflictions, that light upon particular families or persons, (as sickness, poverty, disgrace, injuries, death of friends, and the like;)all these, and whatsoever other of either kind, may undergo a twofold consideration; in either of which they may not unfitly be termed the judgments of God, though in different respects. Now we see the several sorts of God's judgments: which of all these may we think is here meant? If we should take them all in, the conclusion would hold them, and hold true too. Judicia oris, and judicia operis;public and private judgments; those plagues wherewith in fury he punishes his enemies, and those rods wherewith in mercy he correcteth his children: most certain it is they are all "right." But yet I conceive those indicia oris not to be so properly meant in this place; for the exegesis in the latter part of the verse (wherein what are here called judgments ale there expounded by troubles) Seemeth to exclude them, and to confine the text in the proper intent thereof to these judicia operis only; but yet to all them of what sort soever; public or private, plagues or corrections. Of all which he pronounces that they are "right; "which is the predicate of the conclusion: "I know, O Lord, that thy judgments are right." Robert Sanderson. Ver. 75. Thou in faithfulness hast afflicted me. Mark the emphasis: he doth not barely acknowledge that God was faithful, though or notwithstanding he had afflicted him, but faithful in sending the afflictions. Affliction and trouble are not only consistent with God's love plighted in the covenant of grace; but they are parts and branches of the new covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending them. There is a difference between these two: the one is like an exception to the rule, quae firmat regulam in non exceptis:the other makes it a part of the rule, God cannot be faithful without doing all things that tend to our good and eternal welfare. The conduct of his providence is one part of the covenant engagement; as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit require in the way to heaven. It is an act of his sovereign mercy which he hath promised to his people, to use such discipline as conduces to their safety. In short, the cross is not an exception to the grace of the covenant, but a part of the grace of the covenant. The cause of all afflictions is sin, therefore justice must be acknowledged: their end is repentance, and therefore faithfulness must be acknowledged. The end is not destruction and ruin, so afflictions would be acts of justice, as upon the wicked; but that we may be fit to receive the promises, and so they are acts of faithfulness. Thomas Mantel. Ver. 75. Thou in faithfulness hast afflicted me. That is, with a sincere intention of doing me good. God thoroughly knows our constitution, what is noxious to our health, and what may remedy our distempers; and therefore accordingly disposes to us Pro jucundis aptissima quaeque instead of pleasant honey, he sometimes prescribes wholesome wormwood for us. We are ourselves greatly ignorant of what is conducible to our real good, and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous elections. We should (be sure) all of us embrace a rich and plentiful estate; when as, God knows, that would make us slothful and luxurious, swell us with pride and haughty thoughts, encumber us with anxious cares and expose us to dangerous temptations; would render us forgetful of ourselves and neglectful of him. Therefore he wisely disposes poverty unto us; poverty, the mother of sobriety, the nurse of industry, the mistress of wisdom; which will make us understand ourselves and our dependence on him, and force us to have recourse unto his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages? We should all (certainly) choose the favour and applause of man: but this, God also knows, would corrupt our minds with vain conceit, would intoxicate our fancies with spurious pleasure, would tempt us to ascribe immoderately to ourselves, and sacrilegiously to deprive God of his due honour. Therefore he advisedly suffers us to incur the disgrace and displeasure, the hatred and contempt of men: that so we may place our glory only in the hopes of his favour, and may pursue more earnestly the purer delights of a good conscience. And doth not this part of divine providence highly merit our thanks? We would all climb into high places, not considering the precipices on which they stand, nor the vertiginousness of our own brains: but God keeps us safe in the humble valleys, allotting to us employments which we are more capable to manage. We should perhaps insolently abuse power, were it committed to us: we should employ great parts on unwieldy projects, as many do, to the disturbance of others, and their own ruin: vast knowledge would cause us to over value ourselves and contemn others: enjoying continual health, we should not perceive the benefit thereof, nor be mindful of him that gave it. A suitable mediocrity therefore of these things the divine goodness allots unto us, that we may neither starve for want, nor surfeit with plenty. In fine, the advantages arising from afflictions are so many, and so great, that it were easy to demonstrate that we have great reason, not only to be contented with, but to rejoice in, and to be very thankful for, all the crosses and vexations we meet with; to receive them cheerfully at God's hand, as the medicines of our soul, and the condiments of our fortune; as the arguments of his goodwill, and the instruments of virtue; as solid grounds of hope, and comfortable presages of future joy unto us. Isaac Barrow. Ver. 75. Thou in faithfulness hast afflicted me. When a father disowns and banishes a child, he corrects him no more. So God may let one whom he intends to destroy go unchastened; but never one with whom he is in covenant. William S. Plumer. Ver. 75. I know, O Lord, etc. Yet, Lord, in memory's fondest place I shrine those seasons sad, When, looking up, I saw thy face In kind austereness clad. I would not miss one sigh or tear, Heart pang, or throbbing brow: Sweet was the chastisement severe, And sweet its memory now. Yes! let the fragrant scars abide, Love tokens in thy stead, Faint shadows of the spear pierced side. And thorn encompassed Head. And such thy tender force be still, When self would swerve or stray, Shaping to truth the froward will Along thy narrow way. John Henry Newman, 1829. HINTS TO PREACHERS. Ver. 75. Experimental knowledge: positive, personal, glorifying to God, consoling to the saints. Psalms 119:76*

EXPOSITION.

Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Having confessed the righteousness of the Lord, he now appeals to his mercy, and while he does not ask that the rod may be removed, he earnestly begs for comfort under it. Righteousness and faithfulness afford us no consolation if we cannot also taste of mercy, and, blessed be God, this is promised us in the word, and therefore we may expect it. The words "merciful kindness, "are a happy combination, and express exactly what we need in affliction: mercy to forgive the sin, and kindness to sustain under the sorrow. With these we can be comfortable in the cloudy and dark day, and without them we are wretched indeed; for these, therefore, let us pray unto the Lord, whom we have grieved by our sin, and let us plead the word of his grace as our sole reason for expecting his favour. Blessed be his name, notwithstanding our faults we are still his servants, and we serve a compassionate Master. Some read the last clause, "according to thy saying unto thy servant"; some special saying of the Lord was remembered and pleaded: can we not remember some such "faithful saying, "and make it the groundwork of our petitioning? That phrase, "according to thy word, " is a very favourite one; it shows the motive for mercy and the manner of mercy. Our prayers are according to the mind of God when they are according to the word of God.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort. In the former verse he acknowledged that the Lord had afflicted him; now in this he prayeth the Lord to comfort him. This is strange that a man should seek comfort at the same hand that strikes him: it is the work of faith; nature will never teach us to do it. "Come, and let us return unto the Lord; for he hath spoiled, and he will heal us: he hath wounded, and he will bind us up." Again, we see that the crosses which God lays on his children, are not to confound, not to consume them; only to prepare them for greater consolations. With this David sustained himself against Shimei's cursing; "The Lord will look on my affliction, and do me good for this evil": with this our Saviour comforts his disciples; "Your mourning shall be turned into joy." As the last estate of Job was better than his first; so shall the Lord render more to his children at the last than now at the first he takes from them: let us therefore bear his cross, as a preparative to comfort. William Cowper. Ver. 76. Let thy merciful kindness be for my comfort. Several of the preceding verses have spoken of affliction (Psalms 119:67, Psalms 119:71, Psalms 119:75). The Psalmist now presents his petition for alleviation under it. But of what kind? He does not ask to have it removed. He does not "beseech the Lord, that it might depart from him" 2 Corinthians 12:8. No. His repeated acknowledgments of the supports vouchsafed under it, and the benefits he had derived from it, had reconciled him to commit its measures and continuance to the Lord. All that he needs, and all that he asks for, is a sense of his "merciful kindness" upon his soul. Thus he submits to his justice in his accumulated trials, and expects consolation under them solely upon the ground of his free favour. Charles Bridges. Ver. 76. Let thy merciful kindness, etc. Let me derive my comfort and happiness from a diffusion of thy love and mercy, kdmh chasdecha, thy exuberant goodness through my soul. Adam Clarke. Ver. 76. According to thy word unto thy servant. If his promise did not please him, why did he make it? If our reliance on the promise did not please him, why did his goodness work it? It would be inconsistent with his goodness to mock his creature, and it would be the highest mockery to publish his word, and create a temper in the heart of his supplicant suited to his promise, which he never intended to satisfy. He can as little wrong his creature as wrong himself, and therefore he can never disappoint that faith which after his own methods casts itself into the arms of his kindness, and is his own workmanship, and calls him author. That goodness which imparted itself so freely to the irrational creation will not neglect those nobler creatures that put their trust in him. This renders God a fit object for trust and confidence. Stephen Charnock. Ver. 76. According to thy word. David had a particular promise of a particular benefit; to wit, the kingdom of Israel. And this promise God performed unto him; but his comfort stood not in it; for Saul before him had the kingdom, but the promises of mercy belonged not to him, and therefore, when God forsook him, his kingdom could not sustain him. But David here depends upon the general promises of God's mercy made to his children; wherein he acknowledgeth a particular promise of mercy made to him. For the general promises of mercy and grace made in the gospel are by faith made particular to every believer. William Cowper. Ver. 76. Thy word unto thy servant. Here we may use the eunuch's question: "Of whom speaketh the prophet this, of himself or of some other man?" Of himself questionless, under the denomination of God's servant. But then the question returneth, Is it a word of promise made to himself in particular, or to God's servants in the general? Some say the former, the promises brought to him by Nathan. I incline to the latter, and it teacheth us these three truths: First. That God's servants only are capable of the sweet effects of his mercy and the comforts of his promises. Who are God's servants? (1.) Such as own his right and are sensible of his interest in them: "God, whose I am, and whom I serve" (Acts 28:23). (2.) Such as give up themselves to him, renouncing all other masters. Renounce we must, for we were once under another master (Romans 6:17 Matthew 6:24 Romans 6:13 1Ch 30:8). (3.) Such as accordingly frame themselves to do his work sincerely: "serve with my spirit" (Romans 1:9); and, "in newness of spirit" (Romans 7:6), even as becomes those who are renewed by the Spirit: diligently (Acts 26:7), and universally (Luke 1:74-75), and wait upon him for grace to do so (Hebrews 7:28). These are capable of comfort. The book of God speaketh no comfort to persons that live in sin, but to God's servants, such as do not live as if they were at their own disposal, but at God's beck. If he say go, they go. They give up themselves to be and do what God will have them to be and do. Secondly. If we have the benefit of the promise, we must thrust in ourselves under one title or other among those to whom the promise is made; if not as God's children, yet as God's servants. Then the promise is as sure to us as if our name were in it. Thirdly. All God's servants have common grounds of comfort: every one of God's servants may plead with God as David doth. The comforts of the word are the common portion of God's people. Thomas Manton. Ver. 76. Thy word unto thy servant. Our Master has passed his word to all his servants that he will be kind to them and they may plead it with him. Matthew Henry. HINTS TO PREACHERS. Ver. 76. Comfort. 1. May be a matter of prayer. 2. Is provided for in the Lord. 3. Is promised in the word. 4. Is of great value to the believer. Ver. 76. 1. The need of comfort. 2. The source of comfort: "Thy merciful kindness." 3. The rule of comfort: "According to thy word." G.R. Psalms 119:77*

EXPOSITION.

Ver. 77. Let thy tender mercies come unto me, that I may live. He was so hard pressed that he was at death's door if God did not succour him. He needed not only mercy, but "mercies, "and these must be of a very gracious and considerate kind, even "tender mercies, "for he was sore with his wounds. These gentle favours must be of the Lord's giving, for nothing less would suffice; and they must "come" all the way to the sufferer's heart, for he was not able to journey after them; all he could do was to sigh out, "Oh that they would come." If deliverance did not soon come, he felt ready to expire, and yet he told us but a verse or so ago that he hoped in God's word: how true it is that hope lives on when death seems written on all besides. A heathen said, "dum spiro spero, "while I breathe I hope; but the Christian can say, "dum expiro spero, "even when I expire I still expect the blessing. Yet no true child of God can live without the tender mercy of the Lord; it; is death to him to be under God's displeasure. Notice, again, the happy combination of the words of our English version. Was there ever a sweeter sound than this "tender mercies"? He who has been grievously afflicted, and yet tenderly succoured is the only man who knows the meaning of such choice language. How truly we live when tender mercy comes to us. Then we do not merely exist, but live; we are lively, full of life, vivacious, and vigorous. We know not what life is till we know God. Some are said to die by the visitation of God, but we live by it. For thy law is my delight. O blessed faith! He is no mean believer who rejoices in the law even when its broken precepts cause him to suffer. To delight in the word when it rebukes us, is proof that we are profiting under it. Surely this is a plea which will prevail with God, however bitter our griefs may be; if we still delight in the law of the Lord he cannot let us die, he must and will cast a tender look upon us and comfort our hearts.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 77. Let thy tender mercies come unto me, that I may live. If we mark narrowly we shall find that David here seeks another sort of mercy than he sought before. For first he sought mercy to forgive his sins; then he sought mercy to comfort him in his troubles; now he seeks mercy to live, and sin no more. Alas, many seek the first mercy, of remission; and the second mercy, of consolation in trouble, who are altogether careless of the third mercy, to live well. It is a great mercy of God to amend thy life: where this is not, let no man think he hath received either of the former. It is a great mercy of God, which not only pardons evil that is done, but strengthens us also to further good that we have not done; and this is the mercy which here David seeks. William Cowper. Ver. 77. Let thy tender mercies come unto me, etc. The mercies of God are "tender mercies, "they are the mercies of a father to his children, nay, tender as the compassion of a mother over the son of her womb. They "come unto" us, when we are not able to go to them. By them alone we "live" the life of faith, of love, of joy and gladness. And to such as "delight" in his law, God will grant these mercies, and this life; he will give them pardon, and, by so doing, he will give them life from the dead. George Horne. Ver. 77. Let thy tender mercies, etc. Taking the more literal rendering, the words express high confidence "Thy tender mercies shall come unto me, and I shall live; for thy law is my delight." Had the believer nothing but his own deserts to support his plea at the throne of grace, he could never rise into this high confidence. He goes upon the foundation of the divine goodness, manifested through the anointed One, and he goes surely. John Stephen. Ver. 77. Come. Coming to him notes a personal and effectual application. First. A personal application, as in Psalms 119:41; "Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word." David would not be forgotten, or left out or lost in the throng of mankind, when mercy was distributing the blessing to them. Secondly. Effectual application: which signifieth, 1. The removal of obstacles and hindrances; 2. The obtaining the fruits and effects of this mercy. First. The removing of obstacles. Till there be a way made, the mercy of God cannot come at us; for the way is barricaded and shut up by our sins: as the Lord maketh a way for his anger (Psalms 78:50), by removing the hindrances, so the Lord maketh way for his mercy, or mercy maketh way for itself, when it removeth the obstruction. Sin is the great hindrance of mercy. We ourselves raise the mists and the clouds which intercept the light of God's countenance; we build up the partition wall which separates between God and us; yet mercy finds the way. Secondly. The obtaining the fruits of mercy...It is not enough to hear somewhat of God's saving mercies; but we should beg that they may come unto us, be effectually and sensibly communicated unto us, that we may have experience of them in our own souls. A man that hath read of honey, or heard of honey, may know the sweetness of it by guess and imagination; but a man that hath tasted of honey knoweth the sweetness of it in truth: so, by reading and hearing of the grace and mercy of God in Christ, we may guess that it is a sweet thing; but he that hath had an experimental proof of the sweet effects and fruits of it in his own heart perceives that all which is spoken of God's pardoning and comforting of sinners is verified in himself. Thomas Manton. Ver. 77. Thy law is my delight. A child of God, though he cannot serve the Lord perfectly, yet he serves him willingly; his will is in the law of the Lord; he is not a pressed soldier, but a volunteer. By the beating of this pulse we may judge whether there be spiritual life in us or no. David professes that God's law was his delight; he had his crown to delight in, he had his music to delight in; but the love he had to God's law did drown all other delights; as the joy of harvest and vintage exceeds the joy of gleaning. Thomas Watson. HINTS TO PREACHERS. Ver. 77. 1. Visitors invited. 2. Boon expected. 3. Welcome guaranteed: "for thy law, "etc. Ver. 77. Divine life it is born, sustained, increased, by God's tender mercies. W.W Psalms 119:78*

EXPOSITION.

Ver. 78. Let the proud be ashamed. He begged that the judgments of God might no longer fall upon himself, but upon his cruel adversaries. God will not suffer those who hope in his word to be put to shame, for he reserves that reward for haughty spirits: they shall yet be overtaken with confusion, and become the subjects of contempt, while God's afflicted ones shall again lift up their heads. Shame is for the proud, for it is a shameful thing to be proud. Shame is not for the holy, for there is nothing in holiness to be ashamed of. For they dealt perversely with me without a cause. Their malice was wanton, he had not provoked them. Falsehood was employed to forge an accusation against him; they had to bend his actions out of their true shape before they could assail his character. Evidently the Psalmist keenly felt the malice of his foes. His consciousness of innocence with regard to them created a burning sense of injustice, and he appealed to the righteous Lord to take his part and clothe his false accusers with shame. Probably he mentioned them as "the proud, " because he knew that the Lord always takes vengeance on proud men, and vindicates the cause of those whom they oppress. Sometimes he mentions the proud, and sometimes the wicked, but he always means the same persons; the words are interchangeable: he who is proud is sure to be wicked, and proud persecutors are the worst of wicked men. But I will meditate in thy precepts. He would leave the proud in God's hands, and give himself up to holy studies and contemplations. To obey the divine precepts we have need to know them, and think much of them. Hence this persecuted saint felt that meditation must be his chief employment. He would study the law of God and not the law of retaliation. The proud are not worth a thought. The worst injury they can do us is to take us away from our devotions; let us baffle them by keeping all the closer to our God when they are most malicious in their onslaughts. In a similar position to this we have met with the proud in other octaves, and shall meet them yet again. They are evidently a great plague to the Psalmist, but he rises above them.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 78. Let the proud be ashamed, etc. Here is the just recompense of his pride. He would fain have honour and preeminence, but God will not give them unto him: he flies shame and contempt, but God shall pour them upon him. "For they dealt perversely with me without a cause." David complains of the wicked and false dealing of his enemies against him; and his prayer is written to uphold us in the like temptation. For Satan is alway like himself, hating them whom the Lord loveth. He can scarce be worse, lie can never be better; and therefore with restless malice stirs he up all his cursed instruments in whom he reigns, to persecute those who are loved and protected of the Lord. "But I will meditate in thy precepts." David's enemies fought against him with the weapons of the flesh, wickedness and falsehood: lie withstands them by the armour of the Spirit; not meeting wickedness with wickedness, and falsehood with falsehood. For if we fight against Satan with Satan's weapons he will soon overcome us; but if we put upon us the complete armour of God to resist him, he shall flee from us. William Cowper. Ver. 78. Let the proud be ashamed. That is, that they may not prosper or succeed in their attempts; for men are ashamed when they are disappointed. All their endeavours for the extirpation of God's people are vain and fruitless, and those things which they have subtilly devised, have not that effect which they propounded unto themselves. "For they dealt perversely with me without a cause." The Septuagint have it aoikwv unjustly. Ainsworth readeth, "With falsehood they have depraved me." It implies two things: first, that they pretended a cause; but, secondly, David avouches his innocency to God; and so, without any guilt of his, they accused, defamed, condemned his actions, as is usual in such cases. When the proud are troublesome and injurious to God's people the saints may boldly commend their cause to God...The Lord may be appealed unto upon a double account; partly, as he is an enemy to the proud, and as a friend to the humble (James 4:6 Psalms 138:6); partly, as he is the portion of the afflicted and oppressed (Psalms 140:12). When Satan stirreth up his instruments to hate those whom the Lord loveth, the Lord will stir up his power to help and defend them. Is not this a revengeful prayer? Answer, No. First. Because those who pray it are seeking their own deliverance, that they may more freely serve God by consequence. Indeed, by God's showing mercy to his people, the pride of wicked ones is suppressed (Psalms 119:134); but mercy is the main object of the prayer. Secondly. As it concerneth his enemies, he expresses it in mild terms that they may "be ashamed"; that is, disappointed, in their counsels, hopes, machinations, and endeavours. And therefore it is not against the persons of his enemies, but their plots and enterprises. In such cases shame and disappointment may even do them good, They think to bring in the total suppression of God's people, but that would harden them in their sins; therefore God's people desire that he would not let their innocency be trampled upon, but disappoint their adversaries, that the proud may be ashamed in the failing of their attempts. Thirdly. The prayers of the righteous for the overthrow of the wicked, are a kind of prophecies; so that, in praying, David doth in effect foretell, that such as dealt perversely should soon be ashamed, since a good cause will not always be oppressed: "But he shall appear to your joy, and they shall be ashamed" (Isaiah 66:5). Fourthly. Saints have a liberty to imprecate vengeance, but such as must be used sparingly and with great caution: "Let them be confounded and consumed that are adversaries to my soul" (Psalms 71:13). Malicious enemies may be expressly prayed against. Thomas Manton. Ver. 78. Let the proud be ashamed. This suggests a word to the wicked. Take heed that by your implacable hatred to the truth and church of God you do not engage her prayers against you. These imprecatory prayers of the saints, when shot at the right mark, and duly put up, are murdering pieces, and strike dead where they light. "Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily." Luke 18:7-8. They are not empty words as the imprecations of the wicked poured into the air, and there vanishing with their breath but are received into heaven, and shalt be sent back with thunder and lightning upon the pates of the wicked. David's prayer unravelled Ahithopel's fine spun policy, and twisted his halter for him. The prayers of the saints are more to be feared as once a great person said and felt than an army of twenty thousand men in the field. Esther's fast hastened Haman's ruin, and Hezekiah's against Sennacherib brought his huge host to the slaughter, and fetched an angel from heaven to do the execution in one night upon them. William Gumall. Ver. 78. The proud. The wicked, especially the persecutors of God's people, are usually characterized by this term in this psalm, "the proud" (Psalms 119:51, Psalms 119:69, Psalms 119:122). Pride puts wicked men upon being troublesome and injurious to the people of God. But why are the persecutors and the injurious called "the proud"? 1. Because wicked men shake off the yoke of God, and will not be subject to their Maker, and therefore desist not from troubling his people: "Who is the Lord, that I should obey his voice to let Israel go"? (Exodus 5:2). What was in his tongue, is in all men's hearts; they contemn God and his laws. Every sin hath a degree of pride, and a deprecation of God included in it, (2 Samuel 12:9). 2. Because they are drunk with worldly felicity, and never think of changes. "Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud" (Psalms 123:4). When men go on prosperously, they are apt wrongfully to trouble others, and then to flout at them in their misery, and to despise the person and cause of God's people, which is a sure effect of great arrogancy and pride. They think they may do what they please: "They have no changes; therefore they fear not God, "and put forth their hands against such as be at peace with them (Psalms 60:19-20): whilst they go on prosperously and undisturbed, they cannot abstain from violence and oppression. 3. Because they affect a life of pomp, and ease, and carnal greatness, and so despise the affliction, and meanness, and simplicity of God's people. The false church hath usually the advantage of worldly power and external glory; and the true church is known by the Divine power, gifts and graces, and the lustre of holiness. 4. They are called "proud, "because of their insolent carriage towards the Lord's people; partly in their laws and injunctions, requiring them to give them more honour, respect, and obedience, than in conscience can be afforded them; as Haman would have Mordecai to devote himself to him after the manner of the Persians (Ezra 3:5). Condensed from Manton. Ver. 78. When any of you, says Caesarius, "is singing the verse of the Psalm where it is said, Let the proud be put to shame, let him be earnest to avoid pride, that he may escape everlasting shame." William Kay. Ver. 78. But I will meditate in thy precepts. He repeateth the same thing often, and surely if the world could not contain the books that might be written of Christ, and yet for our infirmity the Lord hath comprised them in such a few books, and yet one thing in them is often repeated, it showeth that the matter is weighty, and of us duly and often to be considered. And again we are taught that this is a thing that none do so carefully look unto as they ought. And he showeth that as his enemies sought by evil means to hurt him; so he sought to keep a good conscience, that so they might not hurt him. Then we must not set policy against policy nor cretizare rum Cretensibus;but let us always tend to the word, and keep within the bounds of that, and fight with the weapons that it lendeth us...If we would give over ourselves to God and his word, and admit nothing but that which agreeth to the word, then should we be made wiser than our enemies. Richard Greenham. Ver. 78. I will meditate in thy precepts. The verb tyva, asiach, in the second clause of the verse, may be rendered, "I will speak of, "as well as, "I will reiterate upon"; implying, that, when he had obtained the victory, he would proclaim the goodness of God, which he had experienced. To speak of God's statutes, is equivalent to declaring out of the law how faithfully he guards his saints, how securely he delivers them, and how righteously he avenges their wrongs. John Calvin. Ver. 78. Meditate. Truths lie hid in the heart without efficacy or power, till improved by deep, serious, and pressing thoughts...A sudden carrying a candle through a room, giveth us not so full a survey of the object, as when you stand a while beholding it. A steady contemplation is a great advantage. Thomas Manton. HINTS TO PREACHERS. Ver. 78. 1. A hard thing to make the proud ashamed. 2. A cruel thing "they dealt perversely with me, "etc. 3. A wise thing "but I will meditate, "etc. Psalms 119:79*

EXPOSITION.

Ver. 79. Let those that fear thee turn unto me, and those that have known thy testimonies. Perhaps the tongue of slander had alienated some of the godly, and probably the actual faults of David had grieved many more. He begs God to turn to him, and then to turn his people towards him. Those who are right with God are also anxious to be right with his children. David craved the love and sympathy of gracious men of all grades, of those who were beginners in grace, and of those who were mature in piety "those that fear thee, "and "those that have known thy testimonies." We cannot afford to lose the love of the least of the saints, and if we have lost their esteem we may most properly pray to have it restored. David was the leader of the godly party in the nation, and it wounded him to the heart when he perceived that those who feared God were not as glad to see him as aforetime they had been. He did not bluster and say that if they could do without him, lie could very well do without them; but he so deeply felt the value of their sympathy, that he made it a matter of prayer that the Lord would turn their hearts to him again. Those who are dear to God, and are instructed in his word, should be very precious in our eyes, and we should do our utmost to be upon good terms with them. David has two descriptions for the saints, they are God fearing and God knowing. They possess both devotion and instruction; they have both the spirit and the science of true religion. We know some believers who are gracious, but not intelligent; and, on the other hand, we also know certain professors who have all head and no heart: he is the man who combines devotion with intelligence. We neither care for devout dunces nor for intellectual icebergs. When fearing, and knowing walk hand in hand they cause men to be thoroughly furnished unto every good work. If these are my choice companions I may hope that I am one of their order. Let such persons ever turn to me because they find in me congenial company.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 79. Let those that fear thee turn unto me. Some think it intimates that when David had been guilty of that foul sin in the murder of Uriah, though he was a king, they that feared God grew strange to him, and turned from him, for they were ashamed of him; this troubled him, and therefore he prays, Lord, let them "turn to me" again. He desires especially the company of those that were not only honest but intelligent, "that have known thy testimonies, "have good heads as well as good hearts, and whose conversation will be edifying. It is desirable to have an intimacy with such. Matthew Henry. Ver. 79. Let those that fear thee turn unto me, etc. As he had not his own flesh to fight against only, but the world also, so he did not only himself fight, but he seeketh the help of others. When many see that religion cannot be truly professed but danger will come of it, because many set themselves against it, they flee from it, and go to the greater pair, which is the wicked. If we will avoid this, let us join ourselves to God's children, and they will help us with counsel and advice; for one may be strong when we are weak, another may have counsel when we shall not know what to do; therefore by them we shall be kept from many evil things. So Paul (2 Timothy 1:16), after he had complained of the wrong that many had done unto him, he straightway giveth thanks for the family of Onesiphorus, which refreshed him more than all his enemies could discourage him; so that he durst oppose this one household to the whole rabble of the wicked. Richard Greenham. Ver. 79. Let those that fear thee, etc. You must go to God and beseech him to choose your company for you. Mark what David said and did; in Psalms 119:63 he saith, "I am a companion of all them that fear the Lord"; yet in this verse he goes to God, and prayeth, saying, "Let those that fear thee, O Lord, turn unto me, and those that have known thy testimonies." As if he should say, "Of a truth, Lord, I am a companion of all that do fear thee; but it is not in my power to bend their hearts unto me; the hearts of all men are in thy hands", now therefore "let those that fear thee turn unto me." So do you go to God, and say likewise: Lord, do thou choose my company for me; oh, do thou bow and incline their hearts to be my companions. William Bridge. Ver. 79. Those that fear. "Those that have known. "Fear and knowledge do make up a godly man. Knowledge without fear breeds presumption; and fear without knowledge breeds superstition; and blind zeal, as a blind horse, may be full of mettle, but is ever and anon stumbling. Knowledge must direct fear, and fear must season knowledge; then it is a happy mixture and composition. Thomas Manton. Ver. 79. One great means to restore a good understanding among God's people is prayer. David goeth to God about it: "Lord, let them turn to me." The Lord governs hearts and interests, both are in his hands, and he useth their alienation or reconciliation, either for judgment or mercy. God, when he pleaseth, can divert from us the comfort of godly friends; and when he pleaseth, he can bring them back again to us. The feet of God's children are directed by God himself; if they come to us, it is a blessing of God; if not, it is for a correction. He made Jacob and Laban meet peaceably (Genesis 30:0), and in the next chapter, Jacob and Esau. Thomas Manton. HINTS TO PREACHERS. Ver. 79. Restoration to church fellowship. 1. Good men may be in such a case as to need to be restored. 2. They should not be ashamed to seek it. 3. They should pray about it. Ver. 79. Select society. 1. Sociableness is an instinct of human nature. 2. Sociableness is helpful to a wholesome Christian life. 3. The choice of society should be a subject of prayer. C.A.D. Psalms 119:80*

EXPOSITION.

Ver. 80. Let my heart be sound in thy statutes; that I be not ashamed. This is even more important than to be held in esteem by good men. This is the root of the matter. If the heart be sound in obedience to God, all is well, or will be well. If right at heart we are right in the main. If we be not sound before God, our name for piety is an empty sound. Mere profession will fail, and undeserved esteem will disappear like a bubble when it bursts; only sincerity and truth will endure in the evil day. He who is right at heart has no reason for shame, and he never shall have any; hypocrites ought to be ashamed now, and they shall one day be put to shame without end; their hearts are rotten, and their names shall rot. This eightieth verse is a variation of the prayer of the seventy-third verse; there be sought sound understanding, here he goes deeper, and begs for a sound heart. Those who have learned their own frailty by sad experience, are led to dive beneath the surface, and cry to the Lord for truth in the inward parts. In closing the consideration of these eight verses, let us join with the writer in the prayer, "Let my heart be sound in thy statutes."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 80. Let my heart be sound. What is a sound heart? It notes reality and solidity in grace. The Septuagint hath it, Let my heart be without spot and blemish. It implies the reality of grace, opposed to the bare form of godliness, or the fair shows of hypocrites, and the sudden and vanishing motions of temporaries. If you would have me unfold what this sound heart is, there is required these four things: 1. An enlightened understanding; that is, the directive part of the soul; and it is sound when it is kept free from the leaven and contagion of error: "A man of understanding walketh uprightly, " Proverbs 15:21. A sound mind is a good help to a sound heart. 2. There is required an awakened conscience, that warns of our duty, and riseth up in dislike of sin upon all occasions: "When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee" (Proverbs 6:22): to have a constant monitor in our bosoms to put us in mind of God, when our reins preach to us in the night season (Psalms 16:7): there is a secret spy in our bosoms that observes all that we do, and think, and speak; a domestic chaplain, that is always preaching to us. His heart is his Bible. 3. There is required a rightly disposed will, or a steadfast purpose to walk with God in all conditions, and to do what is good and acceptable in his sight: "He exhorted them all that with purpose of heart they would cleave unto the Lord, "Acts 6:23. Many have light inclinations, or wavering resolutions; but their hearts are not fixedly, habitually bent to please God; therein chiefly lieth this sound heart, that it doth inseparably cleave to God in all things. 4. There is required that the affections be purged and quickened: these are the vigorous motions of the will, and therefore this must be heedfully regarded; purged they must be from that carnality and fleshliness that cleaveth to them. This is called in Scripture the circumcision of the heart (Deuteronomy 30:6). Condensed from Manton. Ver. 80. Let my heart be sound. "A sound mind in a sound body, " was the prayer of a heathen, and his desire was according to the extent of his knowledge; but a heart sound in God's statutes, sound to the very core, with no speck, nor spot, nor wrinkle, nor any such thing, and like the king's daughter, "all glorious within." this is what the Psalmist prays for, this is what every child of God aims at, and prays for too, "Even as He is pure." Barton Bouchier. Ver. 80. Let my heart be sound. True hearted, wholehearted, faithful and loyal, King of our lives, by thy grace will we be! Under thy standard, exalted and royal, Strong in thy strength, we will battle for thee! True hearted, wholehearted! Fullest allegiance Yielding henceforth to our glorious King; Valiant endeavour and loving obedience Freely and joyously now would we bring. True hearted, Saviour, thou knowest our story; Weak are the hearts that we lay at thy feet, Sinful and treacherous! yet for thy glory, Heal them, and cleanse them from sin and deceit. Wholehearted! Saviour, beloved and glorious, Take thy great power, and reign thou alone, Over our wills and affections victorious, Freely surrendered, and wholly thine own. Half hearted! false hearted! Heed we the warning! Only the whole can be perfectly true; Bring the whole offering, all timid thought scorning, True hearted only if wholehearted too. Half hearted! Saviour, shall aught be withholden, Giving thee part who has given us all? Blessings outpouring, and promises golden Pledging, with never reserve or recall. Half hearted! Master, shall any who know thee Grudge thee their lives, who hast laid down thine own? Nay; we would offer the hearts that we owe thee, Live for thy love and thy glory alone. Sisters, dear sisters, the call is resounding, Will ye not echo the silver refrain, Mighty and sweet, and in gladness abounding, "True hearted, wholehearted!" ringing again? Jesus is with us, his rest is before us, Brightly his standard is waving above. Brothers, dear brothers, in gathering chorus, Peal out the watchword of courage and love! Peal out the watchword, and silence it never, Song of our spirits, rejoicing and free! "True hearted, wholehearted, now and for ever, King of our lives, by thy grace we will be!" Frances Ridley Havergal (1836-1879) in "Loyal Responses." Ver. 80. Let my heart be sound, etc. This is a plain difference between a sound heart and a false heart; in the receiving of Christ the sound heart receives him as a favourite receives a prince, he gives up all to him, and lets him have the command of all. A mere innkeeper entertains him that comes next to him; he will take any man's money, and will give welcome to any man; if it be the worst man that comes he cares not, for he loves gain above all things. Not so the good heart; he welcomes Christ alone, and resigns up all to Christ. Whatsoever is pleasing to Christ he will do it, and whatsoever comes from Christ he will welcome. Thomas Hooker (1586-1647) in "The Soules Implantation." Ver. 80. Be sound. Heb. Be perfect; as the word from the same root is rendered in Job 1:1. Dr. R. Young gives as the meaning of the word as used by the Psalmist, whole, complete, plain. Ver. 80. Sound in thy statutes, etc. Though an orthodox creed does not constitute true religion, yet it is the basis of it and it is a great blessing to have it. Nicolson, quoted by W. S. Plumer. Ver. 80. If you would be faithful to Christ, be sincere in your profession of him, make David's prayer and desire to be yours: "Let my heart be sound in thy statutes; that I be not ashamed." Religion which is begun in hypocrisy will certainly end in apostasy, and this always carries with it reproach and ignominy. William Spurstowe (1666) Ver. 80. Ashamed. We may be ashamed either before God or men, ourselves or others. 1. Before God: either in our addresses to him at the throne of grace, or when summoned to appear at the last day before the tribunal of his justice. (a) If you understand it of our approach to him, we cannot come into his presence with confidence if we have not a sound heart. "If our heart condemn us not, then have we confidence toward God": 1 John 3:21. We lose that holy familiarity and cheerfulness, when we are unbosoming ourselves to our heavenly Father, when our hearts are not sound. (b) When we are summoned to appear before the tribunal of his justice. Many, now, with a bold impudence, will obtrude themselves upon the worship of God, because they see him not, and have not a due sense of his majesty; but the time will come, when the most impudent and outbraving sinners will be astonished, even then when the secrets of all hearts shall be laid open and made manifest, and hidden things brought to light (1 Corinthians 4:5); and every one is to receive his judgment from God according to what he hath done, either good or evil. 2. Before men man may be ashamed, and so before ourselves and others. (1) Ourselves. It was a saying of Pythagoras, Reverence thyself; be not ashamed of thyself. God hath a spy and deputy within us, and taketh notice of our conformity and unconformity to his will, and, after sin committed, lashes the soul with the sense of its own guilt and folly, as the body is lashed with stripes: "What fruit had ye then in those things whereof ye are now ashamed?" Romans 6:21. (2) Before others. And so our shame may be occasioned by our scandals, or our punishments; it is hard to say which is intended here. Condensed from Manton. HINTS TO PREACHERS. Ver. 80. 1. David's prayer for sincerity that his heart might be brought to God's statutes, and that it might be sound in them, not rotten or deceitful. 2. His dread of the consequences of hypocrisy: "that I be not ashamed." Shame is the portion of hypocrites, here or hereafter. M. Henry. Ver. 80. 1. The heart in religion. 2. The necessity of its being sound in it. 3. The result of such sound heartedness. Psalms 119:81*

EXPOSITION.

This portion of the gigantic psalm sees the Psalmist in extremis. His enemies have brought him to the lowest condition of anguish and depression; yet he is faithful to the law and trustful in his God. This octave is the midnight of the psalm, and very dark and black it is. Stars, however, shine out, and the last verse gives promise of the dawn. The strain will after this become more cheerful; but meanwhile it should minister comfort to us to see so eminent a servant of God so hardly used by the ungodly: evidently in our own persecutions, no strange thing has happened unto us. Ver. 81. My soul fainteth for thy salvation. He wished for no deliverance but that which came from God: his one desire was for "thy salvation." But for that divine deliverance he was eager to the last degree, up to the full measure of his strength, yea, and beyond it till he fainted. So strong was his desire that it produced prostration of spirit. He grew weary with waiting, faint with watching, sick with urgent need. Thus the sincerity and the eagerness of his desires were proved. Nothing else could satisfy him but deliverance wrought out by the hand of God, his inmost mature yearned and pined for salvation from the God of all grace, and he must have it or utterly fail. But I hope in thy word. Therefore he felt that salvation would come, for God cannot break his promise, nor disappoint the hope which his own word has excited: yea, the fulfilment of his word is near at hand when our hope is firm and our desire fervent. Hope alone can keep the soul from fainting by using the smelling bottle of the promise. Yet hope does not quench desire for a speedy answer to prayer; it increases our importunity, for it both stimulates ardour and sustains the heart under delays. To faint for salvation, and to be kept from utterly failing by the hope of it, is the frequent experience of the Christian man. We are "faint yet pursuing" hope sustains when desire exhausts. While the grace of desire throws us down, the grace of hope lifts us up again.

EXPLANATORY NOTES AND QUAINT SAYINGS.

The whole eight verses, 81-89. The eleventh letter, Caph, signifies the hollowed hand. The expositors, however, looking only to the meaning curved, which is but half of its import, explain the section as signifying the act of bowing down in penitence, or as noting that the fathers of the Old Testament were like veteran soldiers, stooping with years and toil, and bowed down yet further by the heavy weight of the law, only removable by that coming of Christ for which they prayed. Others extend the notion to the saints of the church, weighed down by the sorrows and cares of this life, and therefore desiring to be dissolved and to be with Christ. The true meaning is to be sought in the full interpretation of the word; for the hand is hollowed either in order to retain something which actually lies in it, or to receive something about to be placed in it by another. Thus the hand may be God's, as the giver of bounty, or man's, as the receiver of it; and the whole scope of the section, as a prayer for speedy help, is that man holds out his hand as a beggar, supplicating the mercy of God. Jerome, Ambrose, and others, in Neale and Littledale. Ver. 81. My soul fainteth for thy salvation. The word here rendered "fainteth" is the same that in Psalms 73:26 is translated "faileth": "My flesh and my heart faileth". The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God, the desire of his favour, the longing for heaven, may be so intense as to produce this result. Albert Barnes. Ver. 81. My soul fainteth. Fainting is proper to the body, but here it is ascribed to the soul; as also in many other places. The Apostle saith, "Lest ye be wearied, and faint in your minds" (Hebrews 7:3); where two words are used, weariness and fainting, both taken from the body. Weariness is a lesser, fainting is a higher degree of deficiency: in weariness, the body requireth some rest or refreshment, when the active power is weakened, and the vital spirits and principles of motion are dulled; but, in fainting, the vital power is contracted, and retires, and leaveth the outward parts lifeless and senseless. When a man is wearied, his strength is abated; when he fainteth, he is quite spent. These things, by a metaphor, are applied to the soul, or mind. A man is weary, when the fortitude of his mind, his moral or spiritual strength, is broken, or begins to abate, when his soul sits uneasy under sufferings; but when he sinks under the burden of grievous, tedious, or long affliction, then he is said to faint, when all the reasons and grounds of his comfort are quite spent, and he can hold out no longer. Thomas Manton. Ver. 81. My soul fainteth. What is this fainting but the lofty state of raptured contemplation in which the strength of heavenly affections weakens those of earth. Just as the ascent into the highest mountains causes a new respiration, as when Daniel had a great vision from God, he tells us "he fainted and was sick certain days." E. Paxton Hood, 1871. Ver. 81. My soul fainteth for thy salvation; but I hope. Believe under a cloud, and wait for him when there is no moonlight nor starlight. Let faith live and breathe, and lay hold of the sure salvation of God, when clouds and darkness are about you, and appearance of rotting in the prison before you. Take heed of unbelieving hearts, which can father lies upon Christ. Beware of "Doth his promise fail for evermore?" for it was a man, and not God said it. Who dreameth that a promise of God can fail, fall a swoon, or die? Who can make God sick, or his promises weak? When we are pleased to seek a plea with Christ, let us plead that we hope in him. O stout word of faith, "Though he slay me, yet will I trust in him!" O sweet epitaph, written upon the gravestone of a departed believer, namely, "I died hoping, and my dust and ashes believe in life!" Faith's eyes, that can see through a millstone, can see through a gloom of God, and under it read God's thoughts of love and peace. Hold fast Christ in the dark; surely ye shall see the salvation of God. Your adversaries are ripe and dry for the fire. Yet a little while, and they shall go up in a flame; the breath of the Lord, like a river of brimstone, shall kindle about them. Samuel Rutherford, 1600-1601. Ver. 81. For thy salvation. Understood in a higher sense, the holy man longs for the coming of the Saviour in the flesh. Cornelius Jansen. Ver. 81. Thy salvation. A believer in God, how afflicted so ever lie be, seeketh not to be delivered but in a way allowed by God; "My soul fainteth for thy salvation"; or, till thou deliver me in thy good way. David Dickson. Ver. 81. I hope in thy word. David knew where he moored his ship. Hope without a promise is like an anchor without ground to helot by; but David's hope fixed itself upon the divine word. William Gurnall. Ver. 81. I hope in thy word: ie. I hope beyond anything I understand, and beyond anything I can possibly do, and beyond anything I deserve, and beyond all carnal and spiritual consolations, for I desire and look for Thee only I seek Thee, not Thine: I long to hear "Thud word, "that I may obey it in patience and meekness. Le Blanc. Ver. 81,83. It is good in all times of persecution or affliction to have an eve both on the promises and on the precepts; for the looking to the promise doth encourage to hope, and the eyeing of tim precepts doth prove the hope to be sound. The Psalmist hoped in the word (Psalms 119:81), and (Psalms 119:88), he forgot not the statutes. David Dickson. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 81-88. Hope in depression. In the depression arising from mortal frailness (Psalms 119:81), and from unjust persecution (Psalms 119:85-87), the word of God is the source of joy and comfort. HINTS TO PREACHERS. Ver. 81. Text suitable for a missionary sermon. 1. The condition of the heathen world, enough to make the Christian faint for the salvation of God to visit it. (a) The grossness of its darkness. (b) Its wide area. (c) Its long continuance. (d) The limited character and effect of mission labour. (e) The opposing influences. 2. This condition, though exceedingly sad, is not hopeless. Because (a) Of the intention, adaptation, and universal call of the gospel. (b) Of Christ's commission to his church. (c) Of the compassionate character of the spiritually enlightened, produced by their faith in the word. (d) Of the prophecies and promises. Thus, there is hope in the word. 3. If Christians are fainting for the salvation, but hoping in the word, their interest in mission work will be intense, and will show itself, (a) In earnest prayer for more labourers, and greater results. (b) In devoting themselves, if possible, to the work. (c) In free and generous giving, to help on the work. J.F. Ver. 81. My soul fainteth, etc. Men faint for health, provision, rest, promotion, success, and in some instances for salvation. David fainted. 1. For his own salvation. (a) From guilt: "Deliver me from all my transgressions; " "from blood guiltiness." (b) From defilement: "Create in me a clean heart." "Wash me." (c) From formality: "Let the words of my mouth, "etc. (d) From darkness: "Why hidest thou thyself?" "Lift up, " etc. "Say unto my soul, "etc. 5. From unhappiness: "Out of the depths, " etc. 2. For the salvation of others. (a) He talked about it: "Time for thee to work, Lord." (b) He prayed for it: "Oh that the salvation, "etc. "Let thy work, "etc. "God be merciful unto us:" "Save now, I beseech thee." (c) He laboured for it: "I will make mention of thy righteousness:" "I will teach transgressors thy ways." W.J. Ver. 81. 1. Eagerness of expectation. 2. Energy of hope. 3. Establishment of promise: "In thy word." Ver. 81. Salvation, in Scripture, hath divers acceptations: it is put 1. For that temporal deliverance which God giveth, or hath promised to give to his people: so it is taken. Exodus 14:13. 2. For the exhibition of Christ in the flesh. Psalms 98:2-3 Luke 2:29-30. 3. For the benefits which we have by Christ on this side of heaven; as the pardon of sin, and the renovation of our natures. Matthew 1:21; Titus 3:5 Psalms 51:12. 4. For everlasting life: "Receiving the end of your faith, even the salvation of your souls" (1 Peter 1:9); meaning thereby our final reward. T. Manton. Ver. 81. 1. Faint. 2. Pursuing. W.D. Psalms 119:82*

EXPOSITION.

Ver. 82. Mine eyes fail for thy word, saying, When wilt thou comfort me? His eyes gave out with eagerly gazing for the kind appearance of the Lord, while his heart in weariness cried out for speedy comfort. To read the word till the eyes can no longer see is but a small thing compared with watching for the fulfilment of the promise till the inner eyes of expectancy begin to grow dim with hope deferred. We may not set times to God, for this is to limit the Holy One of Israel; yet we may urge our suit with importunity, and make fervent enquiry as to why the promise tarries. David sought no comfort except that which comes from God; his question is, "When wilt thou comfort me?" If help does not come from heaven it will never come at all: all the good man's hopes look that way, he has not a glance to dart in any other direction. This experience of waiting and fainting is well known by full grown saints, arid it teaches them many precious lessons which they would never learn by any other means. Among the choice results is this one that the body rises into sympathy with the soul, both heart and flesh cry out for the living God, and even the eyes find a tongue, "saying, When wilt thou comfort me?" It must be an intense longing which is not satisfied to express itself by the lips, but speaks with the eyes, by those eyes failing through intense watching. Eyes can speak right eloquently; they use both mutes and liquids, and can sometimes say more than tongues. David says in another place, "The Lord hath heard the voice of my weeping" (Psalms 6:8). Specially are our eyes eloquent when they begin to fail with weariness and woe. A humble eye lifted up to heaven in silent prayer may flash such flame as shall melt the bolts which bar the entrance of vocal prayer, and so heaven shall be taken by storm with the artillery of tears. Blessed are the eyes that are strained in looking after God. The eyes of the Lord will see to it that such eyes do not actually fail. How much better to watch for the Lord with aching eyes than to have them sparkling at the glitter of vanity.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 82. Mine eyes fail for thy word. Has a mother promised to visit her son or daughter? should she not be able to go, the remark of the son or daughter will be: "Alas! my mother promised to come to me: how I have I been looking for her? But a speck has grown on my eye. I cannot see, my eyes have failed me"; that is, by looking so intensely for coming. Joseph Roberts. Ver. 82. Mine eyes fail for thy word. He was continuously lifting eyes to heaven, looking for help from God. He was so perpetually this, that at length the eyes themselves became dim. When wilt thou comfort me? He was saying this in his heart; he was saying this with his mouth; he was saying the same thing with his eyes perpetually looking up to heaven. Wolfgang Musculus. Ver. 82. For thy word. The children of God make more of a mise than others do; and that upon a double account: partly, because value the blessing promised; partly, because they are satisfied with assurance given by God's word; so that, whereas others pass by these thin with a careless eye, their souls are lifted up to the constant and earnest petition of the blessing promised. It is said of the hireling, that he have his wages before the sun go down, because he is poor and hath set heart upon it (Deuteronomy 24:15); or, as it is in the Hebrew, lifted up his to it, meaning thereby both his desire and hope. He esteemeth his for it is the solace of his labours, and the maintenance of his life; and assuredly expects it, upon the promise and covenant of him who him who setteth him awork. So it is with the children of God; they esteem the blessing promised, and God's word giveth them good assurance that they do wait upon him in vain. Thomas Manton Ver. 82. Saying, When. The same spirit of faith which teaches man to cry earnestly, teaches him to wait patiently; for as it assures that mercy is in the Lord's hand, so it assures him, it will come forth in Lord's time. John Mason, 1688. Ver. 82. When wilt thou comfort me? It is a customable manner of God's working with his children, to delay the answer to their; prayers, and to suspend the performance of his promises: not because he is unwilling to give, but because he will have them better prepared to receive. Tardins dando qued pettimus instantia nobis orationis indicit:he is slow to give that which we seek, that we should not seek slowly, but may be awakened to instancy and fervency in prayer, which he knows to be the service most acceptable unto him, and most profitable unto ourselves. William Cowper. Ver. 82. When wilt thou comfort me? Let us complain not of God, but to God. Complaints of God give a vent to murmuring; but complaints to God, to faith, hope, and patience. Thomas Manton. Ver. 82. The prophet, to prevent it from being supposed that he was too effeminate and faint hearted, intimates that his fainting was not without cause. In asking God, "When wilt thou comfort me?" he shows, with sufficient plainness, that he was for a long time, as it were, east off and forsaken. John Calvin. Ver. 82. When wilt thou comfort me? The people of God are sometimes very disconsolate, and need comforting, through the prevalence of sin, the power of Satan's temptations, the hiding of God's face, and a variety of afflictions, when they apply to God for comfort, who only can comfort them, and who has set times to do it; but they are apt to think it long, and inquire, as David here, when it will be. John Gill. Ver. 82. When wilt thou comfort me? A poor woman had been long time questioning herself, and doubting of her salvation; when at last the Lord made it good unto her soul that Christ was her own, then her minister said unto her, The Lord will not always give his children a cordial, but he hath it ready for them when they are fainting. Thomas Hooker. Ver. 82. When wilt thou comfort me? Comfort is necessary because a great part of our temptations lies in troubles, as well as allurements. Sense of pain may discompose us as well as pleasure entice us. The world is a persecuting as well as a tempting world. The flesh troubleth as well as enticeth. The Devil is a disquieting as well as an ensnaring Devil. But yet comfort, though necessary, is not so necessary as holiness: therefore, though comfort is not to be despised, yet sincere love to God is to be preferred, and, though it be not dispensed so certainly, so constantly, and in so high a degree, in this world, we must be contented. The Spirit's comforting work is oftener interrupted than the work of holiness; yet so much as is necessary to enable us to serve God in this world, we shall assuredly receive. Thomas Manton. HINTS TO PREACHERS. Ver. 82. Answer to the enquiry When wilt thou comfort me? 1. When your grief has answered its purpose. 2. When you believe. 3. When you leave sin. 4. When you obey. 5. When you submit to my will. 6. When you seek my glory. Ver. 82. 1. How longingly the believer turns to God for comfort in his affliction: "When wilt thou comfort me?" 2. How intently he gazes upon the Divine promises: "My eyes fail for thy word." 3. How the weariness of waiting cannot wear out his patience, while hope increases his importunity: "When wilt thou?" J.F. Ver. 82. The pleading of the eyes. 1. How the eyes speak. By "expression" of the moods of the soul, as longing, Isaiah 8:17; faith, Isaiah 45:22 Hebrews 12:2; expectation, Psalms 5:3 Philippians 3:20 Titus 2:13; love, 2 Corinthians 3:18 John 1:14. 2. What the eyes say. "When wilt thou comfort me? Brushing aside all other comforters, thou art my sun: my life: my love: my all." 3. How the pleading eyes shall meet the responsive Eye of the Lord: Hebrews 9:18. In the look of the recognition of grief, Exodus 2:25; in the look of pardon, Luke 22:61; of strength giving, Jude 1:6:14; of complacent love, Isaiah 66:2. C.A.D. Psalms 119:83*

EXPOSITION.

Ver. 83. For I am become like a bottle in the smoke. The skins used for containing wine, when emptied, were hung up in the tent, and when the place reeked with smoke the skins grew black and sooty, and in the heat they became wrinkled and worn. The Psalmist's face through sorrow had become dark and dismal, furrowed and lined; indeed, his whole body had so sympathized with his sorrowing mind as to have lost its natural moisture, and to have become like a skin dried and tanned. His character had been smoked with slander, and his mind parched with persecution; he was half afraid that he would become useless and incapable through so much mental suffering, and that men would look upon him as an old worn out skin bottle, which could hold nothing and answer no purpose. What a metaphor for a man to use who was certainly a poet, a divine, and a master in Israel, if not a king, and a man after God's own heart! It is little wonder if we, commoner folk, are made to think very little of ourselves, and are filled with distress of mind. Some of us know the inner meaning of this simile, for we, too, have felt dinghy, mean, and worthless, only fit to be cast away. Very black and hot has been the smoke which has enveloped us; it seemed to come not alone from the Egyptian furnace, but from the bottomless pit; and it had a clinging power which made the soot of it fasten upon us and blacken us with miserable thoughts. Yet do I not forget thy statutes. Here is the patience of the saints and the victory of faith. Blackened the man of God might be by falsehood, but the truth was in him, and he never gave it up. He was faithful to his King when he seemed deserted and left to the vilest uses. The promises came to his mind, and, what was a still better evidence of his loyalty, the statutes were there too: he stuck to his duties as well as to his comforts. The worst circumstances cannot destroy the true believer's hold upon his God. Grace is a living power which survives that which would suffocate all other forms of existence. Fire cannot consume it, and smoke cannot smother it. A man may be reduced to skin and bone, and all his comfort may be dried out of him, and yet he may hold fast his integrity and glorify his God. It is, however, no marvel that in such a case the eyes which are tormented with the smoke cry out for the Lord's delivering hand, and the heart heated and faint longs for the divine salvation.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 83. A bottle in the smoke. Sleep was out of the question, for I was...almost smothered with the smoke from a wood fire, for there was no chimney. I was indeed "like a bottle in the smoke, " turned black and dried almost to cracking; for this was something of what the Psalmist had in view. The bottles being of leather, and being hung up in rooms with large fires of wood, and without chimneys, they became smoke-dried, shrivelled, and unfit for use. From "My Wanderings", by John Gadby, 1860. Ver. 83. Like a bottle in the smoke. The tent of a common Arab is so smoky a habitation, that I consider the expression of a bottle in the smoke, to be equivalent to that of a bottle in the tent of an Arab. There was a fire, we find, in that Arab tent to which Bishop Peteeke was conducted when he was going to Jerusalem. How smoky must such an habitation be, and how black all its utensils! Le Bruyn in going from Aleppo to Standcroon was made sufficiently sensible of this: for being obliged to pass a whole night in a hut of reeds, in the middle of which there was a fire, to boil a kettle of meat that hung over it, and to bake some bread among the ashes, he found the smoke intolerable, the door being the only place by which it could get out of the hut. To the blackness of a goat skin bottle, in a tent, but to the meanness also of such a drinking vessel, the Psalmist seems to refer, and it was a most natural image for him to make use of, driven from among the vessels of silver and gold in the palace of Saul, to live as the Arabs do and did, and consequently often obliged to drink out of a smoked leather bottle. Thomas Harmer, 1719-1788. Ver. 83. For I am become like a bottle in the smoke. A bottle in the smoke has very little inflation, fatness, moisture, beauty. Thus God wastes away, debases, and empties his people, while he exercises them with tribulations and the disquiet of hoping and waiting. The glory and eagerness of the flesh must be emptied, that the Divine gifts may find room, and the remembrance of the commandments of God may be restrained, which cannot be well kept in bottles which are swollen, inflated, and filled. Wolfgang Musculus. Ver. 83. A bottle in the smoke. One object amongst the ancients of such exposure was to mellow the wine by the gradual ascent of the heat and smoke from the fire over which the skin was suspended; and thus the words teach us the uses of affliction in ripening and improving the soul. Rosenmuller, quoted in Neale and Littledale. Ver. 83. For I am become like a bottle in the smoke, etc. Satan can afflict the body by the mind. For these two are so closely bound together that their good and bad estate is shared between them. If the heart be merry the countenance is cheerful, the strength is renewed, the bones do flourish like an herb. If the heart be troubled, the health is impaired, the strength is dried up, the marrow of the bones wasted, etc. Grief in the heart is like a moth in the garment, it insensibly consumeth the body and disorders it. This advantage of weakening the body falls into Satan's hands by necessary consequence, as the prophet's ripe figs, that fell into the mouth of the eater. And surely he is well pleased with it, as he is an enemy both to body and soul. But it is a greater satisfaction to him, in that as he can make the sorrows of the mind produce the weakness and sickness of the body; so can he make the distemper of the body (by a reciprocal requital) to augment the trouble of the mind. How little can a sickly body do? it disables a man for all services; he cannot, oft pray, nor read, nor hear. Sickness takes away the sweetness and comfort of religious exercises; this gives occasion for them to think the worst of themselves; they think the soul is weary of the ways of God when the body cannot hold out. Richard Gilpin, in "A Treatise of Satan's Temptations, "1677. Ver. 83. Like a bottle in the smoke. In this did the afflicted Psalmist find a striking emblem of his own spiritual state. He waited for the Lord to come. In spirit he was dried up by pressure upon him; and he still waited for the Lord to come, declaring his shrivelled condition. Perhaps his outward man partook of the same sad qualities at this time... The outward appearance of the man of God, to which he may be alluding, was, however, but the semblance of his spiritual nature at this period, whatever may have been the visible effects. David was exposed to the calumnious reports of evil minded men, and to the hot persecution of relentless enemies, till the effect upon his mind was such that his whole spiritual nature resembled, in his own mind, a skin hung up in the smoke for a length of time. Not only was he shrivelled in public estimation, but also in his own mind; not indeed because at this time, and on the ground of the charges made against him, he felt that he deserved it; but because so incessant and multifarious was the bitter invasion of his spirit, that even with all his faith in God, he well nigh literally sunk under it. The term given in our translation to the original would imply, that he bore himself well notwithstanding For I am become like a bottle in the smoke; yet do not forget thy statutes. Whereas the words rendered more literally would convey the important all this happened to him even while he was in the very way of duty: "I am become like a bottle in the smoke I do not forget thy statutes." He was directly in the way of the Lord's appointments for all salvation; yet trouble came. It is sad when our spiritual man becomes shrivelled and dried up because of our falling into sin, or because of guilty omissions; but here seems to be a falling off of the spiritual man, and of the physical man, while the believer is conscious that he is not forgetting the statutes of his gracious God. John Stephen. Ver. 83. Observe here the difference between the beauty and strength of the body and of the soul: the beauty of the soul groweth fairer by afflictions, whereas that of the body is blasted. David was a bottle shrivelled and shrunk up; yet the holy frame of his soul was not altered; his beauty was gone, but not his grace. Thomas Manton. Ver. 83. I am become like a bottle in the frost (so the Seventy translate it). When spiritual desires burn, carnal desires without doubt cool: on this account followeth, "Since I am become like a bottle in the frost I do not forget thy righteousnesses." Truly he desireth this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish: and hence it ariseth that the righteousnesses of God do not slip from the memory, so long as we do not meditate apart from them; since what the apostle saith (Romans 13:14) is brought to pass: "Make not provision for the flesh, to fulfil the lusts thereof." Therefore when he had said, "For I have become like a bottle in the frost, "he added, "and I do not forget thy righteousnesses, "that is, I forget them not, because I have become such. For the fervour of lust had cooled, that the memory of love might glow. Augustine. HINTS TO PREACHERS. Ver. 83. 1. The outward man in ill case. 2. Character blackened. 3. Constantly exposed to discomfort. 4. Contents maturing. Ver. 83. A bottle in the smoke. 1. God's people have their trials. (a) From the poverty of their condition. (b) Our trials frequently result from our comforts. (c) The ministry hath much smoke with it. (d) The poor bottle in the smoke keeps there for a long time, until it gets black. 2. Christian men feel their troubles; they are like "bottles" in the smoke. (a) The trial that we do not feel is no trial at all. (b) Trials which are not felt are unprofitable trials. A bottle in the smoke gets very black, becomes very useless, in an empty bottle. 3. Christians do not, in their troubles, forget God's statutes the statutes of command, the statutes of promise. Why was it that David still held fast by God's statutes? (a) He was not a bottle in the fire, or he would have forgotten them. (b) Jesus Christ was in the smoke with him, and the statutes were in the smoke with him, too. (c) The statutes were in the soul, where the smoke does not enter. From "Spurgeon's Sermons." No. 71. Psalms 119:84*

EXPOSITION.

Ver. 84. How many are the days of thy servant? I cannot hope to live long in such a condition, thou must come speedily to my rescue, or I shall die. Shall all my short life be consumed in such destroying sorrows? The brevity of life is a good argument against the length of an affliction. Perhaps the Psalmist means that his days seemed too many when they were spent in such distress. He half wished that they were ended, and therefore he asked in trouble, "How many are the days of thy servant?" Like a hired servant, he had a certain term to serve, and he would not complain; but still the time seemed long because his griefs were so heavy. No one knows the appointed number of our days except the Lord, and therefore to him the appeal is made that he would not prolong them beyond his servant's strength. It cannot be the Lord's mind that his own servant should always be treated so unjustly; there must be an end to it; when would it be? When wilt thou execute judgment on them that persecute me? He had placed his case in the Lord's hands, and he prayed that sentence might be given and put into execution. He desired nothing but justice, that his character might be cleared and his persecutors silenced. He knew that God would certainly avenge Iris own elect, but the day of rescue tarried, the hours dragged heavily along, and the persecuted one cried day and night for deliverance.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 84. How many are the days of thy servant? etc. Some read the two clauses apart, as if the first were a general complaint of the brevity of human life, such as is to be met with in other Psalms, and more frequently in the book of Job; and next, in their opinion, there follows a special prayer of the Psalmist that God would take vengeance upon his enemies. But I rather prefer joining the two clauses together, and limit both to David's afflictions; as if it had been said, Lord, how long hast thou determined to abandon thy servant to the will of the ungodly? when wilt thou set thyself in opposition to their cruelty and outrage, in order to take vengeance upon them? The Scriptures often use the word "days" in this sense... By the use of the plural number is denoted a determinate portion of time, which, in other places, is compared to the "days of an hireling": Job 14:6; Isaiah 16:14. The Psalmist does not, then, bewail in general the transitory life of man, but he complains that the time of his state of warfare in this world had been too long protracted; and, therefore, he naturally desires that it might be brought to a termination. In expostulating with God about his troubles, he does not do so obstinately, or with a murmuring spirit; but still, in asking how long it will be necessary for him to suffer, he humbly prays that God would not delay to succour him. John Calvin. Ver. 84. When wilt thou execute judgment on them that persecute me? He declares that he does not doubt but that there will be at some period an end to his afflictions, and that there will be a time in which his haters and enemies will be judged and punished. He assumes the fact and therefore enquires the date. Thus in the saints their very impatience of delay does itself prove their confidence of future salvation and deliverance. Wolfgang Musculus. Ver. 84. When wilt thou execute judgment, etc. This is an ordinary prayer, not against any certain persons, but rather generally against God's enemies and their evil courses. For the Lord executeth judgment upon his children for their conversion, as Paul (Acts 9:0), and upon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much against their persons as their evil causes; and no otherwise against their persons than as they are joined with the evil causes. Thus we may pray for the confusion of God's enemies; otherwise we cannot. R. Greenham. Ver. 84. In this verse there is none of the ten words used in reference to God's law. Adam Clarke. Is not judgment one of them? C.H.S. HINTS TO PREACHERS. Ver. 84. A solemn question pointing to the shortness of life, the severity of sorrow, the necessity of industry, the nearness of the reward. Psalms 119:85*

EXPOSITION.

Ver. 85. The proud have digged pits for me, which are not after thy law. As men who hunt wild beasts are wont to make pitfalls and snares, so did David's foes endeavour to entrap him. They went laboriously and cunningly to work to ruin him, "they digged pits"; not one, but many. If one would not take him, perhaps another would, and so they digged again and again. One would think that such haughty people would not have soiled their fingers with digging; but they swallowed their pride in hopes of swallowing their victim. Whereas they ought to have been ashamed of such meanness, they were conscious of no shame, but, on the contrary, were proud of their cleverness; proud of setting a trap for a godly man. "Which are not after thy law." Neither the men nor their pits were according to the divine law: they were cruel and crafty deceivers, and their pits were contrary to the Levitical law, and contrary to the command which bids us love our neighbour. If men would keep to the statutes of the Lord, they would lift the fallen out of the pit, or fill up the pit so that none might stumble into it; but they would never spend a moment in working injury to others. When, however, they become proud, they are sure to despise others; and for this reason they seek to circumvent them, that they may afterwards hold them up to ridicule. It was well for David that his enemies were God's enemies, and that their attacks upon him had no sanction from the Lord. It was also much to his gain that he was not ignorant of their devices, for he was thus put upon his guard, and led to watch his ways lest he should fall into their pits. While he kept to the law of the Lord he was safe, though even then it was an uncomfortable thing to have his path made dangerous by the craft of wanton malice.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 85. Pits. Hajji said he would tell me a tale or two about crocodiles, and he would begin by telling me how they catch them sometimes. A deep pit, he said, is dug by the side of the river, and then covered with doura straw. The crocodiles fall into these pits, and cannot get out again... There can be no doubt that formerly pits were dug for the crocodiles, as Hajji described, as is the case still in some parts of the world or other animals. To this custom allusion is made in Psalms 7:15 Psalms 7:9:15 Psalms 7:10:2 Psalms 7:35:8 Psalms 7:141:10 Proverbs 26:27 Ecclesiastes 10:8: etc. "He made a pit and digged it, and is fallen into the ditch which he made." Probably also this was the kind of pit referred to in Exodus 21:33: "If a man shall dig a pit, and not cover it"; i.e., not cover it effectually; "and an ass or an ox fall therein, "etc. Prisoners were sometimes shut up in pits, and left without water, literally to die of thirst. What a dreadful death! It is said that nothing can be more terrible. How dreadful must be their groans! John Gadsby. Ver. 85. The proud have digged pits. It seems strange that a proud man should be a digger of pits; but so it is; for pride for a time can submit itself to gain a greater vantage over him whom it would tread under foot. "The wicked is so proud that he seeks not God, yet he croucheth and boweth, to cause heaps of the poor to fill by his might, "Psalms 10:4, Psalms 10:10. So proud Absalom abased himself to meanest subjects that so he might prepare a way to usurpation over his king and father. But mark, he saith not that he had fallen into the pits which his enemies had digged. No, no: in God's righteous judgments, the wicked are snared in the work of their own hands, while the good escape free. "He made a pit, and digged it, "and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. Psalms 7:15-16. Thus Haman hanselled the gallows which he raised for Mordecai; and Saul, when he thought by subtlety to slay David with the Philistine's sword (when he sent him out to seek two hundred of their foreskins in a dowry) was disappointed of his purpose; but he himself at length was slain by the sword. William Cowper. Ver. 85. Let men beware how they dig pits for others. All God's word testifies against such wickedness. How many tests are invented simply for the purpose of entangling men's consciences and furnishing ground for persecution. William S. Plumer. Ver. 85. Which are not after thy law. Hebrew, Not after thy law. It may refer to the men or to the practice. The men walk not according to thy law, and their fraudulent practices are not agreeable to thy law. The law of God condemned pits for tame beasts: Exodus 21:33, Exodus 21:84. Though it was lawful for hunters to take wild beasts, yet they were to take heed that a tame beast fell not therein, at their petal. Thomas Manton. Ver. 85. Which are not after thy law. After God's law they could not be while they were doing such things. Perhaps he refers to the deed more than to the men "The proud have digged pits for me, which is not after thy law" which is against thy law; and they would seem to do it because it is against thy law delighting in wickedness as they do. Such men would seem to imbibe the foul spirit which Milton ascribes to the fallen archangel: "Evil, be thou my good." Obviously, however, the words contain this sentiment, The proud have sought to overthrow me, because they are not obedient to thy law. Hereupon he sets their conduct in the light of God's holy commandments, that the comparison may be made: "All thy commandments are faithful: they persecute me wrongfully." Whatever the Lord did was done in truth; these men acted against his servant without cause, and in so doing they also acted in defiance of his known will. John Stephen. Ver. 85. The wicked have told me fables, but mot as thy law (So the Septuagint). The special reason why he desires to be freed from the company of the wicked is, because they always tempt the pious by relating the pleasures of the world, which are nothing but fables, filthy, fleeting pleasures, more fallacious than real nothing like the grand and solid pleasure that always flows from a pious observance of the law of the Lord. Robert Bellarmine. HINTS TO PREACHERS. Ver. 85. Pits; or, the secret schemes of wicked men against the godly. Psalms 119:86*

EXPOSITION.

Ver. 86. All thy commandments are faithful. He had no fault to find with God's law, even though he had fallen into sad trouble through obedience to it. Whatever the command might cost him it was worth it; he felt that God's way might be rough, but it was right; it might make him enemies, but still it was his best friend. He believed that in the end God's command would turn out to his own profit, and that he should be no loser by obeying it. They persecute me wrongfully. The fault lay with his persecutors, and neither with his God nor with himself. He had done no injury to anyone, nor acted otherwise than according to truth and justice; therefore he confidently appeals to his God, and cries, "Help thou me." This is a golden prayer, as precious as it is short. The words are few, but the meaning is full. Help was needed that the persecuted one might avoid the snare, might bear up under reproach, and might act so prudently as to baffle his foes. God's help is our hope. Whoever may hurt us, it matters not so long as the Lord helps us; for if indeed the Lord help us, none can really hurt us. Many a time have these words been groaned out by troubled saints, for they are such as suit a thousand conditions of need, pain, distress, weakness, and sin. "Help, Lord, "will be a fitting prayer for youth and age, for labour and suffering, for life and death. No other help is sufficient, but God's help is all sufficient, and we cast ourselves upon it without fear.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 86. All thy commandments are faithful. David setteth down here three points. The one is that God is true; and after that he addeth a protestation of his good conduct and guidance, and of the malice of his adversaries: thirdly, he calleth upon God in his afflictions. Now as concerning the first, he showeth us that although Satan to shake us, and in the end utterly to carry us away, subtilly and cunningly goeth about to deceive us, we must, to the contrary, learn how to know his ambushes, and to keep us from out of them. So often then as we are grieved with adversity and affliction, where must we begin? See Satan how he pitches his nets and layeth his ambushes to induce and persuade us to come into them, what saith he? Dost thou not see thyself forsaken of thy God? Where are the promises whereunto thou didst trust? Now here thou seest thyself to be a wretched, forlorn creature. So then thou right well seest that God hath deceived thee, and that the promises whereunto thou trustedst appertain nothing at all unto thee. See here the subtlety of Satan. What is now to be done? We are to conclude with David and say, yet God is true and faithful. Let us, I say, keep in mind the truth of God as a shield to beat back whatsoever Satan is able to lay unto our charge. When he shall go about to cause us to deny our faith, when he shall lie about us to make us believe that God thinketh no more of us, or else that it is in vain for us to trust unto his promises; let us know the clean contrary and believe that it is very plain and sound truth which God saith unto us. Although Satan casteth at us never so many darts, although he have never so exceeding many devices against us, although now and then by violence, sometimes with subtlety and cunning, it seemeth in very deed to us that he should overcome us; nevertheless he shall never bring it to pass, for the truth of God shall be made sure and certain in our hearts. John Calvin. Ver. 86. All thy commandments are faithful. The Hebrew is Faithfulness; that is to say, they are true, sure, equal, infallible. "They have persecuted me wrongfully:" no doubt for asserting God's truths and commands, and adhering thereto. John Trapp. Ver. 86. They persecute me wrongfully. There is a stress on the word falsely (or wrongfully); for that is a true saying of a martyr saint, "The cause, not the pain, makes the martyr." Wherefore the apostle teaches us, "Let none of you suffer as a murderer or as a thief, or as an evil doer, or as a busybody in other men's matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." Neale and Littledale. Ver. 86. Help thou me. "God help me" is an excellent, comprehensive prayer; it is a pity it should ever be used lightly and as a byword. Matthew Henry. HINTS TO PREACHERS. Ver. 86 (last clause). A prayer for all occasions. See the many cases in which it is used in Scripture. Psalms 119:87*

EXPOSITION.

Ver. 87. They had almost consumed me upon earth. His foes had almost destroyed him so as to make him altogether fail. If they could they would have eaten him, or burned him alive; anything so that they could have made a full end of the good man. Evidently he had fallen under their power to a large extent, and they had so used that power that he was well nigh consumed. He was almost gone from off the earth; but almost is not altogether, and so he escaped by the skin of his teeth. The lions are chained: they can rage no further than our God permits. The Psalmist perceives the limit of their power: they could only touch his earthly life and earthly goods. Upon earth they almost ate him up, but he had an eternal portion which they could not even nibble at. "But I forsook not thy precepts." Nothing could drive him from obeying the Lord. If we stick to the precepts we shall be rescued by the promises. If ill usage could have driven the oppressed saint from the way of right the purpose of the wicked would have been answered, and we should have heard no more of David. If we are resolved to die sooner than forsake the Lord, we may depend upon it that we shall not die, but shall live to see the overthrow of them that hate us. Ver. 87. Almost consumed. The lives of good men are full of narrow escapes. The righteous are scarcely saved. Many a time their feet do almost slip. Yet he, who has redeemed them, will not let them so fall that they can rise no more. One of their greatest perils is, a temptation to use unlawful means for terminating their trials. William S. Plumer. Ver. 87. It should be noticed that he says "upon the earth:" for it shows, that even if his enemies had taken away his life.on earth, he nevertheless confidently looked for another life in heaven; and that already he had by faith entered into heaven, and was living a heavenly life; so that if the life of the body should be taken away, it was not to be regarded as an evil. They who live such a life speedily recover from despair. D.H. Mollerus. HINTS TO PREACHERS. Ver. 87. 1. What the good man loses by gaining. 2. What he gains by losing. G.R. Ver. 87. 1. "Almost, "but not altogether. 2. The saving clause: "I forsook not thy precepts." Ver. 87. Passing through fires, and the asbestos covering. Psalms 119:88*

EXPOSITION.

Ver. 88. Quicken me after thy loving kindness. Most wise, most blessed prayer! If we are revived in our own personal piety we shall be out of reach of our assailants. Our best protection from tempters and persecutors is more life. Lovingkindness itself cannot do us greater service than by making us to have life more abundantly. When we are quickened we are able to bear affliction, to baffle cunning, and to conquer sin. We look to the lovingkindness of God as the source of spiritual revival, and we entreat the Lord to quicken us, not according to our deserts, but after the boundless energy of his grace. What a blessed word is this "loving kindness." Take it to pieces, and admire its double force of love. "So shall I keep the testimony of thy mouth." If quickened by the Holy Ghost we shall be sure to exhibit a holy character. We shall be faithful to sound doctrine when the Spirit visits us and makes us faithful. None keep the word of the Lord's mouth unless the word of the Lord's mouth quickens them. We ought greatly to admire the spiritual prudence of the Psalmist, who does not so much pray for freedom from trial as for renewed life that he may be supported under it. When the inner life is vigorous all is well. David prayed for a sound heart in the closing verse of the last octave, and here he seeks a revived heart; this is going to the root of the matter, by seeking that which is the most needful of all things. Lord, let it be heart work with us, and let our hearts be right with thee.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 88. Quicken me after thy lovingkindness. Finally, the man of God appears entreating to be quickened, that so he may be enabled to keep the divine testimony... Here is a last resort, but it is a sure one. Let the living principles of divine grace be imparted to the soul, and the believer will be raised above dismay at the face of men. How does the spiritual mind triumph over even the infirmities of the body! We may behold this from the deathbed of the believer, and we may recall this in the lives and deaths of many eminent ones. The man of pure mind goes right to the fountain of life. He goes, with understanding, for he takes in the character in which the Lord hath spoken of himself: "Quicken me after thy lovingkindness." All at once he lays aside thought of his enemies; he is present with his God. His desire is to rise into higher spiritual existence, that he may hold closer communion with the Father of lights with whom there is no variableness. John Stephen. Ver. 88. Quicken me, etc. He had prayed before, "Quicken me in thy righteousness" (Psalms 119:40); but here "Quicken me after thy lovingkindness." The surest token of God's goodwill towards us is his good work in us. Matthew Henry. Ver. 88. Quicken me. Many a time in this psalm doth David make this petition; and it seems strange that so often he should acknowledge himself a dead man, and desire God to quicken him. But so it is unto the child of God: every desertion and decay of strength is a death. So desirous are they to live unto God, that when they fail in it and find any inability in their souls to serve God as they would, they account themselves but dead, and pray the Lord to quicken them. William Cowper. Ver. 88. The testimony of thy mouth. The title here given to the directory of our duty "The testimony of God's mouth, "gives increasing strength to our obligations. Thus let every word we read or hear be regarded as coming directly from the "mouth of God" (John 6:63). What reverence what implicit submission does it demand! May it ever find us in the posture of attention, humility, and faith! each one of us ready to say, "Speak, Lord, for thy servant heareth." Charles Bridges. HINTS TO PREACHERS. Ver. 88. 1. New life is the cause of new obedience. 2. New obedience is the effect of new life. G.R. Ver. 88. Quickening. 1. Our greatest need. 2. God's most gracious boon. 3. The guarantee of our steadfastness; and so, 4. The promoter of God's glory. Ver. 88. 1. He closes with a frequent petition: "Quicken thou me make me alive." All true religion consists in the LIFE of God in the SOUL of man. 2. The manner in which he wishes to be quickened: "After thy lovingkindness." He wishes not to be raised from the death of sin by God's thunder, but by the loving voice of a tender Father. 3. The effect it should have upon him: "So shall I keep the testimony of thy mouth." Whatever thou speakest I will hear, receive, love, and obey. Adam Clarke. Psalms 119:89*

EXPOSITION.

Ver. 89. For ever, O LORD, thy word is settled in heaven. The strain is more joyful, for experience has given the sweet singer a comfortable knowledge of the word of the Lord, and this makes a glad theme. After tossing about on a sea of trouble the Psalmist here leaps to shore and stands upon a rock. Jehovah's word is not fickle nor uncertain; it is settled, determined, fixed, sure, immovable. Man's teachings change so often that there is never time for them to be settled; but the Lord's word is from of old the same, and will remain unchanged eternally. Some men are never happier than when they are unsettling everything and everybody; but God's mind is not with them. The power and glory of heaven have confirmed each sentence which the mouth of the Lord has spoken, and so confirmed it that to all eternity it must stand the same, settled in heaven, where nothing can reach it. In the former section David's soul fainted, but here the good man looks out of self and perceives that the Lord fainteth not, neither is weary, neither is there any failure in his word. The verse takes the form of an ascription of praise: the faithfulness and immutability of God are fit themes for holy song, and when we are tired with gazing upon the shifting scene of this life, the thought of the immutable promise fills our mouth with singing. God's purposes, promises, and precepts are all settled in his own mind, and none of them shall be disturbed. Covenant settlements will not be removed, however unsettled the thoughts of men may become; let us therefore settle it in our minds that we abide in the faith of our Jehovah as long as we have any being.

EXPLANATORY NOTES AND QUAINT SAYINGS.

LAMED. Ver. 89. Here the climax of the delineation of the suppliant's pilgrimage is reached. We have arrived at the centre of the psalm, and the thread of the connexion is purposely broken off. The substance of the first eleven strophes has evidently been: "Hitherto hath the Lord brought me: shall it be that I now perish?" To this the eleven succeeding strophes make answer, "The Lord's word changeth not; and in spite of all evil foreboding, the Lord will perfect concerning ms the work that he hath already begun." Joseph Francis Thruput, 1860. Ver. 89. For ever, O LORD, thy word is settled in heaven. These words are usually rendered as making but one proposition; but the accent athnab showeth there are two branches; the one asserting the eternity of God; the other, the constancy and permanency of his word. Thus, 1. "For ever art thou O LORD." 2. "Thy word is settled in heaven." So the Syriac readeth it; and Geierus, and, after him, others prove and approve this reading. And so this verse and the following do the better correspond one with the other, if we observe beginning and ending: As thou art "for ever, O Lord, "and "thy faithfulness is unto all generations, "which are exactly parallel. And so also will the last clauses agree: "Thy word is settled in heaven, "and, "thou hast established the earth, and it abideth." It implies that as God is eternal, so is his word, and that it hath a fit representation both in heaven and in earth: in heaven, in the constant motion of the heavenly bodies; in earth, in the consistency and permanency thereof; that as his word doth stand fast in heaven, so doth his faithfulness on earth, where the afflictions of the godly seem to contradict it. Thomas Manton. Ver. 89. For ever, O LORD, thy word is settled in heaven. When Job considers his body turned to dust and worms (Job 14:19, Job 14:25), yet by faith he says, "My Redeemer lives, "etc. Even when patience failed in Job, yet faith failed not. Though God kill all other graces and comforts, and my soul too, yet he shall not kill my faith, says lie. If he separate my soul from my body, yet not faith from my soul. And therefore the just lives by faith, rather than by other graces, because when all is gone, yet faith remains, and faith remains because the promise remains: "For ever, O LORD, thy word is settled in heaven." And this is the proper and principal meaning of this place. Matthew Lawrence. Ver. 89. For ever, O LORD, thy word is settled in heaven. If we look at God's word of promise, as it is in our unsettled hearts, we dream that it's as ready to waver as our hearts are; as the shadow of the sun and moon in the water seems to shake as much as the water doth which it shines upon. Yet for all this seeming shaking here below, the sun and moon go on m a steadfast course in heaven. So the Psalmist tells us that however our hearts stagger at a promise through unbelief, nay, and our unbelief makes us believe that the promise often is shaken; yet God's word is settled, though not in our hearts, yet "in heaven"; yea, and there "for ever, "as settled as heaven itself is; yea, more than so; for "heaven and earth may pass, "but "not one jot or tittle of the law (and therefore of the gospel) shall fail": Luke 16:17. Anthony Tuckney, 1599-1670. Ver. 89. Settled. J. M. Good translates the verse as follows "For ever, O Jehovah, hath thy word given array to the heavens, "and observes that the Hebrew word bub is a military term, and applies to arraying and marshalling the divisions of an army in their proper stations when taking the field. The hosts of heaven are here supposed to be arrayed or marshalled with a like exact order; and to maintain for ever the relative duties imposed on them: while the earth, like the heavens, has as established a march prescribed to it, which it equally fulfils; for all are the servants of the great Creator; and hence, as they change, produce the beautiful regularity of the seasons, the rich returns of harvest, and daily declare the glory of the Lord. Ver. 89. In heaven. Whenever you look to heaven, remember that within you have a God, who hath fixed his residence and shown his glory there, and made it the seat both of his mercy and justice. You have also there a Saviour who, after he had died for our sins, sat down at the right hand of Majesty, to see his promises accomplished, and by his word to subdue the whole world. There are angels that "do his commandment, hearkening to the voice of his word": Psalms 103:20. There are glorified saints, who see God face to face, and dwell with him for evermore, and came thither by the same covenant which is propounded to us, as the charter of our peace and hope. In the outer region of heaven we see the sun and moon, and all the heavenly bodies, move in that fixed course and order wherein God hath set them; and will God show his constancy in the course of nature, and be fickle and changeable in the covenant of grace, wherein he hath disposed the order and method of his mercies? Thomas Manton.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 89, 91. In these verses there is affirmed to be an analogy between the word of God and the works of God. It is said of his "word, "that it is "settled in heaven, "and that it sustains its faithfulness from one generation to another. It is said of his "works, "and more especially of those that are immediately around us, even of the earth which we inhabit, that as it was established at the first so it abideth afterwards. And then, as if to perfect the assimilation between them, it is said of both in Psalms 119:91, "They continue this day according to thine ordinances: for all are ray servants"; thereby identifying the sureness of that word which proceeded from his lips, with the unfailing constancy of that Nature which was formed and is upholden by his hands. The constancy of Nature is taught by universal experience, and even strikes the popular eye as the most characteristic of those features which have been impressed upon her. It may need the aid of philosophy to learn how unvarying Nature is in all her processes how even the seeming anomalies can be traced to a law that is inflexible how what appears at first to be the caprices of her waywardness, are, in fact, the evolutions of a mechanism that never changes and that the more thoroughly she is sifted and put to the test by the interrogations of the curious, the more certainly will they find that she walks by a rule which knows no abatement, and perseveres with obedient footstep in that even course from which the eye of strictest scrutiny has never yet detected one hair breadth of deviation. It is no longer doubted by men of science, that every remaining semblance of irregularity in the universe is due, not to the fickleness of Nature, but to the ignorance of man that her most hidden movements are conducted with a uniformity as rigorous as Fate that even the fitful agitations of the weather have their law and their principle that the intensity of every breeze, and the number of drops in every shower, and the formation of every cloud, and all the occurring alternations of storm and sunshine, and the endless shifting of temperature, and those tremulous varieties of the air which our instruments have enabled us to discover but have not enabled us to explain that still, they follow each other by a method of succession, which, though greatly more intricate, is yet as absolute in itself as the order of the seasons, or the mathematical courses of astronomy. This is the impression of every philosophical mind with regard to Nature, and it is strengthened by each new accession that is made to science...But there is enough of patent and palpable regularity in Nature to give also to the popular mind the same impression of her constancy. There is a gross and general experience that teaches the same lesson, and that has lodged in every bosom a kind of secure and steadfast confidence in the uniformity of her processes. The very child knows and proceeds upon it. He is aware of an abiding character and property in the elements around him, and has already learned as much of the fire, and the water, and the food that he eats, and the firm ground that he treads upon, and even of the gravitation by which he must regulate his postures and his movements, as to prove that, infant though he be, he is fully initiated in the doctrine, that Nature has her laws and her ordinances, and that she continueth therein, and the proofs of this are ever multiplying along the journey of human observation; insomuch that when we come to manhood, we read of Nature's constancy throughout every department of the visible world. It meets us wherever we turn our eyes...God has so framed the machinery of my perceptions, as that I am led irresistibly to expect that everywhere events will follow each other in the very train in which I have ever been accustomed to observe them; and when God so sustains the uniformity of Nature, that in every instance it is rigidly so, he is just manifesting the faithfulness of his character. Were it otherwise, he would be practising a mockery on the expectation which he himself had inspired. God may be said to have promised to every human being that Nature will be constant if not by the whisper of an inward voice to every heart, at least by the force of an uncontrollable bias which he has impressed on every constitution. So that, when we behold Nature keeping up its constancy, we behold the God of Nature keeping up his faithfulness; and the system of visible things with its general laws, and its successions which are invariable, instead of an opaque materialism to intercept from the view of mortals the face of the Divinity, becomes the mirror which reflects upon the truth that is unchangeable, the ordination that never fails...And so it is, that in our text there are presented together, as if there was a tie of likeness between them that the same God who is fixed as to the ordinances of Nature, is faithful as to the declarations of his word; and as all experience proves how firmly he may be trusted for the one, so is there an argument as strong as experience, to prove how firmly he may be trusted for the other. By his work in us he hath awakened the expectation of a constancy in Nature, which he never disappoints. By his word to us, should he awaken the expectation of a certainty in his declarations, this he will never disappoint. It is because Nature is so fixed, that we apprehend the God of Nature to be so faithful. He who never falsities the hope that hath arisen in every bosom, from the instinct which he himself hath communicated, will never falsify the hope that shall arise in any bosom from the express utterance of his voice. Were he a God in whose hand the processes of nature were ever shifting, then might we conceive him a God from whose mouth the proclamations of grace had the like characters of variance and vacillation. But it is just because of our reliance on the one that we feel so much of repose in our dependence upon the other; and the same God who is so unfailing in the ordinances of his creation, we hold to be equally unfailing in the ordinances of his word. Thomas Chalmers. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 89-96. The immutable word of God. Is enthroned in heaven (Psalms 119:89), and on earth (Psalms 119:90-91), is the salvation of the believer in affliction (Psalms 119:92, Psalms 119:94), His resource in danger (Psalms 119:95), and the embodiment of perfection (Psalms 119:96). HINTS TO PREACHERS. Ver. 89-92. The Psalmist here tells us the prescription which soothed his pains and sustained his spirits. Here we have strong consolation. 1. In certain facts which he remembered. (a) The eternal existence of God. (b) The immutability of his word. (c) The faithfulness of the fulfilment of that word. (d) The perpetuity of the word in nature. (e) The perpetuity of the word in experience. 2. The delights which tie experienced in the time of his trouble. In bereavements; when everything seemed shifting and inconstant; when his own faith failed him; when all helpers failed him; he fell back upon the eternal settlements: "O Lord, thy word is settled, "etc. See "Spurgeon's Sermons, "No. 1656: "My Solace in my Affliction." Ver. 89. Eternal settlements, or, heavenly certainties. Ver. 89. God's eternal calm (in contrast with earth's mutations) imaged in the starry heavens. William Bickle Haynes, of Stafford, 1882. Ver. 89. Consider, 1. The term, "thy word." (a) A word is a revealed thought. The Scriptures are just this: the thoughts and purposes of God made intelligible to man. (b) But a "word" also marks specially unity (it is one word) and wholeness or completeness, a word, not a syllable. The Scriptures are one and complete. 2. The statement, "for ever settled in heaven." (a) "Settled in heaven" before it came to earth; therefore it could come as a continuous unfolding, through various dispensations, without the shadow of hesitation or contradiction manifest in it. (b) Abides "settled in heaven, "for its central revelation; the atonement is a completed fact, and Christ is now in heaven a perfected Saviour; thus the word is unalterable. (c) "For ever settled in heaven." Not only because God in heaven is of one mind and cannot be turned; but because righteousness itself, the righteousness of heaven, demands that an atonement by suffering shall be fully and everlastingly answered by its due reward. 3. The lessons. (a) If settled in heaven, men on earth can never unsettle it. (b) The wicked may not indulge a future hope arising from any new dispensation beyond the grave; God's present word to us cannot then be unsettled. (c) The godly may rely on a settled word amidst the unsettled experiences and feelings incident to earth. J.F. Psalms 119:90*

EXPOSITION.

Ver. 90. Thy faithfulness is unto all generations. This is an additional glory: God is not affected by the lapse of ages; he is not only faithful to one man throughout his lifetime, but to his children's children after him, yea, and to all generations so long as they keep his covenant and remember his commandments to do them. The promises are ancient things, yet they are not worn out by centuries of use, for the divine faithfulness endureth for ever. He who succoured his servants thousands of years ago still shows himself strong on the behalf of all them that trust in him. "Thou hast established the earth, and it abideth." Nature is governed by fixed laws; the globe keeps its course by the divine command, and displays no erratic movements: the seasons observe their predestined order, the sea obeys the rule of ebb and flow, and all things else are marshalled in their appointed order. There is an analogy between the word of God and the works of God, and specially in this, that they are both of them constant, fixed, and unchangeable. God's word which established the world is the same as that which he has embodied in the Scriptures; by the word of the Lord were the heavens made, and specially by him who is emphatically THE WORD. When we see the world keeping its place and all its laws abiding the same, we have herein assurance that the Lord will be faithful to his covenant, and will not allow the faith of his people to be put to shame. If the earth abideth the spiritual creation will abide; if God's word suffices to establish the world surely it is enough for the establishment of the individual believer.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 90. Thy faithfulness is unto all generations. As he gathered, the certainty of God's word from the endurance of heaven, so now he confirms it by considering the foundation of the earth. Since the foundation of the earth, made by the word of God, abides sure, shall we not think that the foundation of our salvation laid in Jesus Christ, is much more sure? Though the creatures cannot teach us the way of our salvation (for that we must learn by the word), yet do they confirm that which the word saith, "Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; the LORD of hosts is his name: If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever:" Jeremiah 31:85, Jeremiah 31:36. As there Jeremy gathers the stability of the church from the stability of the creatures; so here David confirms the certainty of our salvation by the most certain and unchangeable course of creation; and both of them are amplified by Christ Jesus: "Heaven and earth may pass away, but one jot of God's word shall not fall to the ground." Let us therefore be strengthened in faith and give glory to God. William Cowper. Ver. 90. Thou hast established the earth, and it abideth. Every time we set foot on the ground, we may remember the stability of God's promises, and it is also a confirmation of faith. Thus, 1. The stability of the earth is the effect of God's word; this is the true pillar upon which the earth standeth; for he upholdeth all things by the word of his power; "For he spake, and it was done; he commanded, and it stood fast": Psalms 33:9. Now, his word of power helpeth us to depend upon his word of promise. 2. Nothing appeareth whereon the globe of the earth should lean and rest: "He stretcheth out the north over the empty place, and hangeth the earth upon nothing:" Job 26:7. Now, that this vast and ponderous body should lean upon the fluid air as upon a firm foundation, is matter of wonder; the question is put in the book of Job: "Whereupon are the foundations thereof fastened? or who laid the cornerstone thereof?" Job 38:6. Yet firm it is, though it hang as a ball in the air...Now, since his word beareth up such a weight, and all the church's weight, and our own burden leaneth on the promise of God, he can, by the power of his word, bear up all without visible means. Therefore his people may trust his providence; he is able to support them in any distresses, when no way of help appeareth. 3. The firmness and stability offereth itself to our thoughts. The earth abideth in the same seat and condition wherein God left it, as long as the present course and order of nature is to continue: Psalms 104:5. God's truth is as immovable as the earth: Psalms 117:2. Surely if the foundation of the earth abideth sure, the foundation of our salvation, laid by Jesus Christ, is much more sure. 4. The stability remains in the midst of changes: Ecclesiastes 1:4. All things in the world are subject to many revolutions, but God's truth is one and the same. 5. In upholding the frame of the world, all those attributes are seen, which are a firm stay to a believer's heart, such as wisdom, power, and goodness. The covenant of grace is as sure as the covenant made after the deluge. We cannot look upon this earth without seeing therein a display of those same attributes which confirm our faith, in waiting upon God till his promises be fulfilled to us. Condensed from T. Manton. Ver. 90. It abideth. Creation is as the mother, and Providence the nurse which preserveth all the works of God. God is not like man; for man, when he hath made a work, cannot maintain it: he buildeth a ship, and cannot save it from shipwreck; he edifies a house, but cannot keep it from decay. It is otherwise with God; we daily see his conserving power, upholding his creatures; which should confirm us that he will not cast us off, nor suffer us to perish (since we are the works of his hands) if we so depend upon him, and give him glory as our Creator, Conserver, and Redeemer. William Cowper. HINTS TO PREACHERS. Ver. 90. The stability of the earth a present picture of everlasting faithfulness. Ver. 90-91. Consider, 1. The steadfastness of nature as dependent upon the divine decree: "according to thy ordinances." 2. The subserviency of nature to the divine will: "for all are thy servants." 3. The fixedness of nature's laws, together with their subserviency to God's purposes, as a confirmation of the Christian's faith in the written word, in the care of a divine providence, and in the sureness of spiritual and heavenly things. "Thy faithfulness is, "etc. J.F. Psalms 119:91*

EXPOSITION.

Ver. 91. They continue this day according to thine ordinances. Because the Lord has bid the universe abide, therefore it stands, and all its laws continue to operate with precision and power. Because the might of God is ever present to maintain them, therefore do all things continue. The word which spake all things into existence has supported them till now, and still supports them both in being and in well being. God's ordinance is the reason for the continued existence of creation. What important forces these ordinances are! "For all are thy servants." Created by thy word they obey that word, thus answering the purpose of their existence, and working out the design of their Creator. Both great things and small pay homage to the Lord. No atom escapes his rule, no world avoids his government. Shall we wish to be free of the Lord's sway and become lords unto ourselves? If we were so, we should be dreadful exceptions to a law which secures the well being of the universe. Rather while we read concerning all things else they continue and they serve, let us continue to serve, and to serve more perfectly as our lives are continued. By that word which is settled may we be settled; by that voice which establishes the earth may we be established; and by that command which all created things obey may we be made the servants of the Lord God Almighty.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 91. They continue this day according to thine ordinances, etc. Which of the works of God are not pervaded by a beautiful order? Think of the succession of day and night. Think of the revolution of the seasons. Think of the stars as they walk in their majestic courses, one great law of harmony "binding the sweet influence of the Pleiades, ...and guiding Arcturus with his sons": Job 38:31-32. Look upwards, amid the magnificence of might, to that crowded concave, worlds piled on worlds, and yet see the calm grandeur of that stately march; not a discordant note there to mar the harmony, though wheeling at an Inconceivable velocity in their intricate and devious orbits! These heavenly sentinels all keep their appointed watch towers. These Levites in the upper firmament, light their altar fires "at the time of the evening incense, "and quench them again, when the sun, who is appointed to rule the day, walks forth from his chamber. "These wait all upon thee": Psalms 104:27. "They continue this day according to thine ordinances: for all are thy servants." J.R. Macduff, in "Sunsets on the Hebrew Mountains, "1862. Ver. 91. They continue this day according to thine ordinances. Man may destroy a plant, but he is powerless to force it into disobedience to the laws given it by the common Creator. "If, "says one, "man would employ it for his use, he must carefully pay attention to its wants and ways, and bow his own proud will to the humblest grass at his feet. Man may forcibly obstruct the path of a growing twig, but it turns quietly aside, and moves patiently and irresistibly on its appointed way.". Do what he may, turf wilt not grow in tile tropics, nor the palm bear its fruit in a cold climate. Rice refuses to thrive out of watery swamps, or cotton to form its fleece of snowy fibres where the rain can reach them. Some of the handsomest flowers in the world, and stranger still, some of the most juicy and succulent plants with which we are acquainted, adorn the arid and desolate sands of the Cape of Good Hope, and wilt not flourish elsewhere. If you twist the branch of a tree so as to turn the under surface of its leaves towards the sky, in a very little while all those leaves will turn down and assume their appointed position. This process will be performed sooner or later, according to the heat of the sun and the flexibility of the leaves, but none the less it will surely take place. You cannot induce the Sorrowful tree of India to bloom by day, or cause it to cease all the year round from loading the night air with the rich perfume of its orange like flowers. The philosopher need not go far to find the secret of this. The Psalmist declares it when, speaking of universal nature, he traces the true cause of its immutable order. God, he says, "hath established them for ever and ever: He hath made a decree which shall not pass; "or, as it is in the Prayer book version, "hath given them a law which shall not be broken": Psalms 148:6. Truly is it said in another Psalms 114:91, "They continue this day according to thine ordinances: for all are thy servants." Wilful man may dare to defy his Maker, and set at nought his wise and merciful commands; but not so all nature besides. Well, indeed, is it for us that his other works have not erred after the pattern of our rebellion; that seed time and harvest, cold and heat, summer and winter, day and night, with all their accompanying provision, have not ceased! To the precepts imposed upon vegetation when first called into being on creation's third day, it stilt yields implicit submission, and the most tender plant will die rather than transgress. What an awful contrast to this is the conduct of man, God's noblest work, endowed with reason and a never dying soul, yet too often ruining his health, wasting and destroying his mental power, defiling his immortal spirit, and, in a word, madly endeavouring to frustrate every purpose for which he was framed. James Neil, in "Rays from the Realms of Nature, "1879. Ver. 91. All creatures punctually observe the law he hath implanted on their nature, and in their several capacities acknowledge him their sovereign; they move according to the inclinations he imprinted on them. The sea contains itself in its bounds, and the sun steps not out of his sphere; the stars march in their order: "They continue this day according to thine ordinances: for all are thy servants." If he orders things contrary to their primitive nature they obey him. When he speaks the word, the devouring fire becomes gentle, and toucheth not the hair of the children he will preserve; the hunger starved lions suspend their ravenous nature when so good a morsel as Daniel is set before them; and the sun, which had been in perpetual motion since its creation, obeys the writ of ease God sent in Joshua's time, and stands still. Stephen Charnock. Ver. 91. All are thy servants. We should consider how great is that perversity by which man only, formed in the image of God, together with reprobate angels, has fallen away from obedience to God; so that what is said of all other creatures cannot be said of him, unless renewed by singular grace. Wolfgang Musculus. Ver. 91. All are thy servants. Since all creatures must serve God, therefore we ought neither to use them for any other purpose, nor turn them to the service of sin. The creature by the sin of our first parents has been made subject to vanity, and groans, and longs to be delivered, Romans 8:0: Christians, therefore, who use the creature and the world, should use as not abusing, 1 Corinthians 7:0; but enjoy them with praise of the divine majesty and goodness, 1 Timothy 4. Solomon Gesner. Ver. 91. All are thy servants. Say not, my soul, "From whence Can God relieve my care? Remember that Omnipotence Has servants everywhere." Thomas T. Lynch, 1855. HINTS TO PREACHERS. Ver. 91. Our starry monitors. They teach us, 1. To serve: though we cannot shine with their brightness. 2. To do all with strict regard to God's will. 3. To "continue" "according to thine ordinances." W.B.H. Ver. 91. The service of nature. 1. Universal: "all are thy servants." 2. Obedient: "according to thy ordinances." 3. Perpetual: "they continue." 4. Derived: "thou hast established the earth." Psalms 119:92*

EXPOSITION.

Ver. 92. Unless thy law had been my delights, I should then have perished in mine affliction. That word which has preserved the heavens and the earth also preserves the people of God in their time of trial. With that word we are charmed; it is a mine of delight to us. We take a double and treble delight in it, and derive a multiplied delight from it, and this stands us in good stead when all other delights are taken from us. We should have felt ready to lie down and die of our griefs if the spiritual comforts of God's word had not uplifted us; but by their sustaining influence we have been borne above all the depressions and despairs which naturally grow out of severe affliction. Some of us can set our seal to this statement. Our affliction, if it had not been for divine grace, would have crushed us out of existence, so that we should have perished. In our darkest seasons nothing has kept us from desperation but the promise of the Lord: yea, at times nothing has stood between us and self destruction save faith in the eternal word of God. When worn with pain until the brain has become dazed and the reason well nigh extinguished, a sweet text has whispered to us its heart cheering assurance, and our poor struggling mind has reposed upon the bosom of God. That which was our delight in prosperity has been our light in adversity; that which in the day kept us from presuming has in the night kept us from perishing. This verse contains a mournful supposition "unless"; describes a horrible condition "perished in mine affliction"; and implies a glorious deliverance, for he did not die, but live to proclaim the honours of the word of God.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 92. Unless thy law had been my delights, etc. This text sets out the great benefit and comfort which David found in the law of God in the time of his affliction. It kept him from perishing: "Had not thy law been my delights, I had perished in ray affliction"...David speaks this (saith Musculus) of the distressful condition he was in when persecuted by Saul, forced to fly to the Philistines, and sometimes to hide himself in the rocks and caves of the earth. It is very likely (saith he) that he had the book of God's law with him, by the reading of which he mitigated and allayed his sorrows, and kept himself pure from communicating with the heathen in their superstitions. The Greek scholiasts say that David uttered these words when driven from Saul, and compelled to live among the Philistines, etc. For he would have been allured to have communicated with them in their impieties had he not carried about him the meditation of the word of God. The word of God delighted in is the afflicted saint's antidote against ruin and destruction. The word of God is the sick saint's salve, the dying saint's cordial, a precious medicine to keep God's people from perishing in time of affliction. This upheld Jacob from sinking, when his brother Esau came furiously marching to destroy him (Genesis 32:12). He pleaded, "And thou saidst, I will surely do thee good, " etc. Thus the promise of God supported him. This also upheld Joshua and enabled him courageously to fight the Lord's battles, because God had said, "He would never leave him nor forsake him" (Joshua 1:5). Melanethon saith that the Landgrave of Hesse told him at Dresden that it had been impossible for him to have borne up under the manifold miseries of so long an imprisonment, Nisi habuisset consolationem verbo divino in suo corde, but for the comfort of the Scriptures in his heart. Edmund Catamy (1600-1666) in "The Godly Man's Ark." Ver. 92. Certainly the reading of most part of the Scriptures must needs be a very comfortable thing; and I think a godly heart (disposed as it ought to be) can hardly tell how to be sad while it does it. For what a comfort is it for a man to read an earthly father's letters sent to him, though they were written long ago? With what care do we keep such letters in our chests? With how much delight do we ever and anon take them out and look upon them? and with how much sorrow do we lose them? Is my love to my earthly father so great, and shall my love to my heavenly Father be less? Can my heart choose but rejoice and my bones flourish like an herb, as oft as I look upon my Redeemer's last will and testament, whereby I know that he me so much and that he doth so for me continually, and that I shall be ever with him. How is David ever and anon talking of his delight in the law of God, and in his statutes and testimonies. It was to him instead of all other delights; standing by him when all delights else left him; "Unless thy law had been my delight (or, my very great delight), I should then have perished in mine affliction, "Psalms 119:92. Let princes sit and speak against him never so much; yet will he meditate in God's statutes, Psalms 119:23. Let him have never so many persecutors and enemies; yet will he not decline from God's testimonies, Psalms 119:157. Let him be in a strange place, there shall God's statutes be his song, Psalms 119:54. Let him be a stranger in the earth all his life; so that he be not a stranger to God's commandments he cares not, Psalms 119:19. Although he should have never so much contempt cast upon him, yet will he not forget God's precepts, Psalms 119:141. Although his soul should be continually in his hand, yet that should not make him forget God's law. Yea, although he became like a bottle in the smoke, yet will he not forget God's precepts, Psalms 119:83. And therefore was it that he rejoiced, because he had been afflicted upon this account, that it made him learn God's statutes. He cared for no other wealth. "Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart, "Psalms 119:111. Neither cared he much for life, but only to keep God's word, Psalms 119:17. Whatever he had said before, or meant to say next, he still cries, "Teach me thy statutes, "and, "I have longed for thy precepts, "&c.; or some such expression or other. He could not forbear to speak of them, for they were still before him, Psalms 119:30. No wonder, then, that he meditated upon them so often, as he saith he did. "O how I love thy law! it is my meditation all the day, "Psalms 119:97. And "Thy testimonies are my meditation, "Psalms 119:99. God's commandments were to David sweeter in his mouth than honey, to talk and discourse of them, Psalms 119:103. Zachary Bogan, 1653. Ver. 92. The persons to whose delight the word of God actually conduces are the children of God, and none else. None but they are prepared to take in the consolation of the word. 1. As they only are spiritually enlightened to discern the great and comfortable things contained in it, enlightened in a manner in which no others are: "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Corinthians 2:4). 2. As they have the highest value for the word of God, this prepares them for receiving consolation from it. 3. As they have their hearts and ways suited to the word of God, this is another reason of the delight they fetch from it. "For they that are after the flesh do mind the things of the flesh, "and take pleasure in them; "but they that are after the Spirit the things of the Spirit" (Romans 8:5). The comforts of the word are spiritual; and only the spiritual heart, as it is renewed by grace, can taste and relish them. The delight which the people of God have from the word, is a privilege peculiar to themselves: and this word hath enough to give delight to all of their numbers Daniel Wilcox, 1676-1733. Ver. 92. My delights. The word signifieth delights in the plural number. Many were the sorrows of David's life; but against them all he found as many comforts and delectations in God's word. With such variety of holy wisdom hath God penned his word, that it hath convenient comfort for every state of life, and therefore the children of God account nothing so dear as it; they prefer it to their appointed food. William Cowper. Ver. 92. Thy law...my delights...in mine affliction. I happened to be standing in a grocer's shop one day in a large manufacturing town in the west of Scotland, when a poor, old, frail widow came in to make a few purchases. There never was, perhaps, in that town a more severe time of distress. Nearly every loom was stopped. Decent and respectable tradesmen, who had seen better days, were obliged to subsist on public charity. So much money per day (but a trifle at most) was allowed to the really poor and deserving. The poor widow had received her daily pittance, and she had now come into the shop of the grocer to lay it out to the best advantage. She had but a few coppers in her withered hands. Carefully did she expend her little stock a pennyworth of this and the other necessary of life nearly exhausted all she had. She came to the last penny, and with a singular expression of heroic contentment and cheerful resignation on her wrinkled face, she said, "Now I must buy oil with this, that I may see to read my Bible during these long dark nights, for it is my only comfort now when every other comfort has gone away." Alexander Wallace, in "The Bible and the Working Classes, " 1853. Ver. 92. This verse I may call a Perfume against the Plague; The Sick Man's Salve; The Afflicted Man's Consolation; and a blessed Triumph, in and over all troubles. Richard Greenham. HINTS TO PREACHERS. Ver. 92. The sustaining power of joy in God. Ver. 92. The word of God as a sustaining power amid the greater sorrows of life. 1. Its necessity. (a) For want of it, men have become drunkards to drown their sorrows, have become suicides because life was unbearable, have become broken and hopeless because they had no strength to struggle against misfortune, have become atheists in creed as, alas, they were before in practice; all, in fact, become subject to sorrow's worst bitterness and calamity's worst effects. (b) Nothing can supply the place of God's word. Nature throws no light on the mystery of suffering. Human philosophy is at best cold comfort, and when most needed most fails. 2. Its efficiency. Proved (a) In the experience of those who have tried it. (b) By the character of its promises. (c) By the discovery it makes of a beneficent providence working through calamity and sorrow. (d) By the revelation it gives of the pity of God and the sympathy of Christ. (e) By its record of the "Man of sorrows, "who through suffering wrought out man's salvation, and entered into glory. (f) By its teaching concerning the Incarnate Word; thus showing a suffering God, which may well be a solace to suffering men. (g) By displaying the glory of heaven and the eternal felicity awaiting those who overcome through the blood of the Lamb. J.F. Ver. 92. The Godly Man's Ark; or, City of Refuge in the day of his Distress. Discovered in divers (five) Sermons...By Edmund Calamy, B.D...Eighteenth edition. 1709. 12mo. Ver. 92. We have here set before us by the Psalmist, 1. The case which he had been in, and which he now refers to one sad and sinking. He was under such affliction that he was ready to perish; which seems to include inward and outward trouble at once; trials without and pressure within. 2. What it was that gave him relief, and this when nothing else could, etc., the law of God. 3. How he looked back upon this relief received, namely, with thankfulness to God, to whom he speaks, and records it for the encouragement and direction of others: "Unless thy law had been my delights, I should then have perished in mine affliction." Daniel Wilcox, 1676-1733. Ver. 92. The life buoy. Under the form of the narrative of a shipwrecked mariner, describe the experience of the soul struggling in the sea of affliction; almost overwhelmed: yet buoyed up over each successive billow: and finally saved by clinging to the Word of God. C.A.D. Ver. 92. The Psalmist's shudder at recollected danger. 1. Sore peril: affliction tending to despair and ruin. 2. Fearful crisis: "then." 3. Many handed help: "thy law my delights." W.B.H. Psalms 119:93*

EXPOSITION.

Ver. 93. I will never forget thy precepts: for with them thou hast quickened me. When we have felt the quickening power of a precept we never can forget it. We may read it, learn it, repeat it, and think we have it, and yet it may slip out of our minds; but if it has once given us life or renewed that life, there is no fear of its falling from our recollection. Experience teaches, and teaches effectually. How blessed a thing it is to have the precepts written on the heart with the golden pea of experience, and graven on the memory with the divine stylus of grace. Forgetfulness is a great evil in holy things; we see here the man of God fighting against it, and feeling sure of victory because he knew the life giving energy of the word in his own soul. That which quickens the heart is sure to quicken the memory. It seems singular that he should ascribe quickening to the precepts, and yet it lies in them and in all the words of the Lord alike. It is to be noted that when the Lord raised the dead he addressed to them the word of command. He said, "Lazarus, come forth, " or "Maid, arise." We need not fear to address gospel precepts to dead sinners, since by them the Spirit gives them life. Remark that the Psalmist does not say that the precepts quickened him, but that the Lord quickened him by their means: thus he traces the life from tile channel to the source, and places the glory where it is due. Yet at the same time he prized the instruments of the blessing, and resolved never to forget them. He had already remembered them when he likened himself to a bottle in the smoke, and now he feels that whether in the smoke or in the fire the memory of the Lord's precepts shall never depart from him.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 93. I will never forget thy precepts, etc. Forgetfulness must be striven against in every possible way, lest it should gradually creep in, through ingratitude, old age, weakness of mind, or other overwhelming cares. See Psalms 119:16, Psalms 119:61, Psalms 119:83. Martin Geier. Ver. 93. I will never forget thy precepts, etc. This afflicted good man is now comforted; his comfort came from his delight in God's law; he thinks of it, he feels the force of it, and therefore to the end that he might ever receive the like comforts, he will bind himself by a promise to the Lord that he will never forget his precepts; adding a reason, namely, that they were to him spirit and life. With them hast thou quickened me. Quickened he was, as he saith, by God, but yet also by the word, soundly preached, savingly understood, and particularly applied to the conscience. Thus then doth the power of Christ's death make us to walk on in newness of life. No aqua vitae, or celestis like unto this, by which we have inward peace of conscience, and an outward obedience to God's commandments. David rejoiced in this blessing, , so ought we: we desire to be ever quick, and cheerful to all good duties; it is only God, by his Spirit, in the word, that can give it. Richard Greenham. Ver. 93. With them thou hast quickened me. The quickening Spirit delights to work by means of the word; but though the word be the means, yet the benefit comes from God: "For with them thou hast quickened me." Life comes, from the fountain of life. The gospel is a sovereign plaster; but it is God's hand that must apply it, and make it stick; make it to be peace, comfort, and quickening to our souls. There is a double quickening, when, from dead, we are made living; or when, from cold, and sad, and heavy, we are made lively...and so not only have life, but enjoy it more abundantly, according to Christ's gracious promise (John 10:10); that they may be living, lively, kept still in rigour. Now, this second quickening may be taken, either more largely, for the vitality of grace; or, strictly, for actual comfort Largely taken; so God quickens by increasing the life of: grace; either internally, by promising the life of grace; or morally and externally, by promising the life of glory. More strictly, his quickening may be taken for comfort and support in his affliction; so it is likely to be taken here: he had said immediately before, "Unless thy law had been my delights, I should then have perished in my affliction"; and now, "I will never forget thy precepts, for with them thou hast quickened me." It was great comfort and support to him; and therefore he should prize the word as long as he lived. Thomas Manton. Ver. 93. Thou hast quickened me. Leave not off reading the Bible till you find your hearts warmed. Read the word, not only as a history, but labour to be affected with it. Let it not only inform you, but inflame you. "Is not my word like a fire? saith the Lord": Jeremiah 23:29. Go not from the word till you can say as those disciples, "Did not our hearts burn within us?" Luke 24:32. Thomas Watson. HINTS TO PREACHERS. Ver. 93. Experience fixes the word upon the memory. Ver. 93. 1. A good resolve: "I will never forget thy precepts." (a) The precepts are worth remembering. (b) Safety lies in remembering them. (c) Fidelity to God cannot be without remembering them. (d) Not to remember them is shameful ingratitude. 2. An excellent reason for making it: "For with them thou hast quickened me." (a) A reason founded upon personal experience: "me." (b) A reason appreciative of the benefit received: "quickened." (c) A reason indicative of gratitude to God: "thou." J.F. Ver. 93. Never forget; an often uttered phrase. Here golden. 1. Something that could not be forgotten: life and pardon received. How could it? 2. Something that should not be forgotten: the precious instrumentality. W.B.H. Ver. 93. 1. The instrumental power of truth. (a) Used by God in our regeneration: James 1:18 Psalms 19:7. (b) Used in our liberation: John 8:32. (c) Used in our sanctification: John 17:7. 2. Our consequent affection for it. We cannot forget. (a) Our past obligations to it. (b) Our present dependence upon it. (c) Our future needs of it. W.W. Psalms 119:94*

EXPOSITION.

Ver. 94. I am thine, save me. A comprehensive prayer with a prevailing argument. Consecration is a good plea for preservation. If we are conscious that we are the Lord's we may be confident that he will save us. We are the Lord's by creation, election, redemption, surrender, and acceptance; and hence our firm hope and assured belief that he will save us. A man will surely save his own child: Lord, save me. The need of salvation is better seen by the Lord's people than by any others, and hence their prayer "save me"; they know that only God can save them, and hence they cry to him alone; and they know that no merit can be found in themselves, and hence they urge a reason fetched from the grace of God, "I am thine." "For I have sought thy precepts." Thus had he proved that he was the Lord's. He might not have attained to all the holiness which he desired, but he had studiously aimed at being obedient to the Lord, and hence he begged to be saved even to the end. A man may be seeking the doctrines and the promises, and yet be unrenewed in heart; but to seek the precepts is a sure sign of grace; no one ever heard of a rebel or a hypocrite seeking the precepts. The Lord had evidently wrought a great work upon the Psalmist, and he besought him to carry it on to completion. Saving is linked with seeking, "save me, for I have sought"; and when the Lord sets us seeking he will not refuse us the saving. He who seeks holiness is already saved: if we have sought the Lord we may be sure that the Lord has sought us, and will certainly save us.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 94. I am thine, save me. David, a man after God's own heart, would be saved, but not after the manner of the men of this world, that would be saved to be their own and to enjoy themselves at their own will; but he in being saved would be God's, and at his disposing: "I am thine, save me." There is a threefold strength in this argument. 1. The law of nature, which obliges a father to be good to his child, the husband to his wife, etc., and God hath subjected himself more unto the law of nature, he lies more under it, than any of these; and doth more perfectly, fully, and gloriously fulfil this law of nature than any; there is no father like him, no friend, no husband like him. "Can a woman forget her sucking child? Yet will I not forget thee:" Isaiah 44:15. A mother can hardly do it; nature teacheth her to have bowels, and a merciful remembrance towards her child; much, note will I, saith God. 2. When we can say to God, "I am thine, "we plead the covenant which God hath made with us, wherein he is become our father and friend: and this is that which was pleaded in Isaiah 63:16: "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not (because they are gone, and so have no cognizance of us now); yet thou, O Lord, art our Father, our Redeemer; thy name is from everlasting." See what a conclusion here is made; doubtless thou art our Father, and therefore we call to thee for help. 3. There is this encouragement and strength that the spirit of, a man receives in thus arguing with God, that if he can say in truth, "I am thine, "God much more will say to the creature, "I am thine." If we have so much love to offer ourselves to God, to become his; much more will the love of God make him to become ours; for God loves first, and most, and surest. If mine heart rise toward God, much more is the heart of God toward me; because there love is in the fountain. Never did a spouse speak to her husband, whom her soul loved to the highest, more willingly, and say, "I am thine, "than the spirit of an upright man saith to God, "Lord, I am thine." And he loves him with a love of thankfulness. Hast thou given thyself to me, saith he, and shall I then withhold myself from thee? Hast thou, who art so great, done all this for me, and shall I stand out against thee? The gracious man will willingly acknowledge himself to be the Lord's. The saints often do this: David above twenty times comes with this acknowledgment in this psalm, and in Psalms 116:16: "I am thy servant; I am thy servant." To say it once was not enough; he saith it again, to show the sincerity of his spirit, and to witness that his heart was fully pleased with this, that he was not his own, but the Lord's. The knowledge of our interest in God doth much further our approaches to God. When a man is once assured, and can say with a clear spirit, "I am thine, "he will naturally cry, "Save me." Such a man is a man of prayer, he is much in addresses to God, and conversing with him. Joseph Symonds, 1653. Ver. 94. I am thine. This is an excellent motive to draw from the Lord help in trouble, "I am thine." Thine by creation, I was made by thee; thine by adoption, I was assigned over to thee; thine by donation, I was given to thee; thine by marriage, I was espoused to thee; thine by redemption, I was purchased by thee; thine by stipulation, I have vowed myself unto thee. Richard Greenham. Ver. 94. For I have sought thy precepts. See here how David qualifies his protestation: from his earnest affection to l he word of God, he proves that he was God's man and not his own servant. It is not words, but affections and actions which must prove us to be the Lord's. Tuus sum, quia id solum qued tuum est quaesivi:I am thine because I sought nothing but that which is thine, and how I might please thee. Mihi in tuis justificationibus est omne poatrimonium:in the observance of thy precepts is all my patrimony. William Cowper. Ver. 94. 1. David claims relation to God: "I am thine" devoted to thee, and owned by thee, thine in covenant. 2. He proves his claim: "I am thine, save me; for Y have sought thy precepts"; i.e., I have carefully enquired concerning my duty, and diligently endeavoured to do it. 3. He Improves. His claim: "I am thine, save me." Save me from sin, save me from ruin. Mr. Henry. Ver. 94 1. A great prayer: "Save me." 2. A grand prayer: "I am thine." 3. A gracious experience: "I have sought, "etc. Ver. 94. 1. Relation: "I am thine." 2. Preservation: "save me." 3. Obligation: "I have sought, "etc. G.R. Ver. 94. 1. God's child humbly points out to him his responsibility: "I am thine." 2. Ventures to urge his own sincerity: he has at least "sought." 3. With these two hands extended, he utters a sharp cry for help: "save me." W.B.H. Ver. 94. Multum in parvo. 1. A profession. 2. A prayer. 3. A plea. C.A.D. Ver. 94. 1. God's interest in us. 2. Our interest in God. W.D. Ver. 94. The characteristics of personal religion. 1. Personal devotedness to God: "I am thine." 2. Personal obedience rendered: "I have sought thy precepts." 3. Personal expectation cherished: "save me." J.F. Ver. 94. The courage obedience gives. 1. It emboldens us to a firm assurance: "I am thine, for I have, " etc. (a) We become God's by faith alone. (b) But the assurance of being his cannot exist without obedience; obedience proves the faith to ourselves; satisfies us concerning grace received. (c) Poor obedience always interferes with assurance. 2. It emboldens us to pray, and in prayer: "Save me." (a) The Christian's prayers are only of faith and offered in faith. (b) Yet disobedience makes: him shrink from approaching God in prayer, and renders him feeble in petitioning. (c) Obedience is humble but bold. The middle clause of the text applies equally to the first and third clauses. J.F. Psalms 119:95*

EXPOSITION.

Ver. 95. The wicked have waited for me to destroy me: but I will consider thy testimonies. They were like wild beasts crouching by the way, or highway men waylaying a defenceless traveller; but the Psalmist went on his way without considering them, for he was considering something better, namely, the witness or testimony which God has borne to the sons of men. He did not allow the malice of the wicked to take him off from his holy study of the divine word. He was so calm that he could "consider"; so holy that he loved to consider the Lord's "testimonies"; so victorious over all their plots that he did not allow them to drive him from his pious contemplations. If the enemy cannot cause us to withdraw our thoughts from holy study, or our feet from holy walking, or our hearts from holy aspirations, lie has met with poor success in his assaults. The wicked are the natural enemies of holy men and holy thoughts; if they could, they would not only damage us but destroy us, and if they cannot do this today they will wait for further opportunities, ever hoping that their evil designs may be compassed. They ave waited hitherto in vain, and they will have to wait much longer yet; for if we are so unmoved that we do not even give them a thought their hope of destroying us must be a very poor one. Note the double waiting, the patience of the wicked who watch long and carefully for an opportunity to destroy the godly, and then the patience of the saint who will not quit his meditations, even to quiet his foes. See how the serpent's seed lie in wait as an adder that biteth at the horse's heels; but see how the chosen of the Lord live above their venom, and take no more notice of them than if they had no existence.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 95. The wicked have waited for me to destroy me. Two things again he notes in his enemies; diligence, in waiting all occasions whereby to do him evil; and cruelty without mercy, for their purpose was to destroy him: wherein, still we see how restless and insatiable is the malice of the wicked against the godly. Daniel's preservation in the lions' den was a great miracle; but it is no less a marvellous work of God, that the godly who are the flock of Christ, are daily preserved in the midst of the wicked, who are but ravening wolves, and thirst for the blood of the saints of God, having a cruel purpose in their heart if they might perform it, utterly to destroy them. William Cowper. Ver. 95. But I will consider thy testimonies. It was a grievous temptation to be sought for to be given up to slaughter, but a greater mercy to consider God's testimonies, even then when his life was sought for. Had it not been for the consideration of God's testimonies, a thousand to one he had fallen away. Richard Greenham. HINTS TO PREACHERS. Ver. 95. Wicked men patient in carrying out their evil designs. Good men patient in considering the ways of the Lord. Ver. 95. The hatred of the wicked towards the righteous. 1. Show that it ever has been, and still is. (a) Select Scriptural instances, beginning with Abel. (b) Notice the persecutions of the church. (c) Treatment in the workshop. (d) Often in the home. (e) The contemptuous manner the "saints" are spoken of, etc. 2. Enquire as to why it is so. (a) The enmity of the carnal heart to God. (b) The jealousy excited by the Christian's assurance of eternal blessedness. (c) The consciousness of being rebuked by a holy life. (d) Excited to it by Satan. (e) The restless mischievousness of sin which, if it cannot hinder holiness, will maliciously hurt its advocates. 3. Direct how to act when exposed to it: "I will consider thy testimonies." That means (a) Be the more obedient to God. (b) Have the more watchful control over words and feelings. (c) Love your enemies. (d) Pray for those who hate you. (e) Do good to them on every opportunity. (f) Be thankful that you are among the hated and not the haters. (g) Especially consider the holy testimony of Christ's forbearing patience. J.F. Ver. 95. Waiting counter wrought by waiting. 1. Temptations in ambush. 2. The saint with his Lord. W.B.H. Ver. 95. Immunity. 1. I am in danger. 2. I will attend to my duty. 3. I will trust thee to deliver me. C.A.D. Psalms 119:96*

EXPOSITION.

Ver. 96. I have seen an end of all perfection. He had seen its limit, for it went but a little way; he had seen its evaporation under the trials of life, its detection under the searching glance of truth, its exposure by the confession of the penitent. There is no perfection beneath the moon. Perfect men, in the absolute sense of the word, live only in a perfect world. Some men see no end to their own perfection, but this is because they are perfectly blind. The experienced believer has seen an end of all perfection in himself, in his brethren, in the best man's best works. It would be well if some who profess to be perfect could even see the beginning of perfection, for we fear they cannot have begun aright, or they would not talk so exceeding proudly. Is it not the beginning of perfection to lament your imperfection? There is no such thing as perfection in anything which is the work of man. "But thy commandment is exceeding broad." When the breadth of the law is known the notion of perfection in the flesh vanishes: that law touches every act, word, and thought, and is of such a spiritual nature that it judges the motives, desires, and emotions of the soul. It reveals a perfection which convicts us for shortcomings as well as for transgressions, and does not allow us to make up for deficiencies in one direction by special carefulness in others. The divine ideal of holiness is far too broad for us to hope to cover all its wide arena, and yet it is no broader than it ought to be. Who would wish to have an imperfect law? Nay, its perfection is its glory; but it is the death of all glorying in our own perfection. There is a breadth about the commandment which has never been met to the full by a corresponding breadth of holiness in any mere man while here below; only in Jesus do we see it fully embodied. The law is in all respects a perfect code; each separate precept of it is far reaching in its hallowed meaning, and the whole ten cover all, and leave no space wherein to please our passions. We may well adore the infinity of divine holiness, and then measure ourselves by its standard, and bow before the Lord in all lowliness, acknowledging how far we fall short of it.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 96. I have seem an end of all perfection, etc. These words are variously rendered and understood by interpreters, who in this variety do very much conspire and agree in the same sense. The Chaldee Paraphrase renders the words thus, "I have seen an end of all things about which I have employed my care; but thy commandment is very large." The Syriac version thus, "I have seen an end of all regions and countries" (that is, I have found the compass of the habitable world to be finite and limited) "but thy commandment is of a vast extent." Others explain it thus, "I have seen an end of all perfection, "that is, of all the things of this world which men value and esteem at so high a rate; of all worldly wisdom and knowledge, of wealth, and honour, and greatness, which do all perish and pass away; "but thy law is eternal, and still abideth the same"; or, as the Scripture elsewhere expresses it, "The word of the Lord endureth for ever." John Tillotson, 1630-1694. Ver. 96. I have seen an end of all perfection. Poor perfection which one sees an end of! Yet such are all those things in this world which pass for perfections. David in his time had seen Goliath, the strongest, overcome; Asahel, the swiftest, overtaken; Ahithophel, the wisest, befooled; Absalom, the fairest, deformed. Matthew Henry. Ver. 96. I have seen an end of all perfection, etc. The Psalmist's words offer us a double comfort and encouragement. We may read them in two ways: (1) "I have seen an end of all perfection; for thy commandment is exceeding broad"; and (2) "I have seen an end of all perfection, but thy commandment is exceeding broad." Read in the first way, they suggest the animating thought, that our haunting consciousness of imperfection springs from the bright and awful perfection of the Law we are bent on obeying, of the ideal we have set before us. It is not because we are worse than those who are without law, or who are a law unto themselves, that we are restless and dissatisfied with ourselves; but because we measure both ourselves and our fellows by the lofty standard of God's commandment. It is because that commandment is so broad, that we cannot embrace it; it is because it is so high, that we cannot attain to it; it is because it is so perfect, that we cannot perfectly obey it. But we may read the verse in another way, and still derive comfort and encouragement from it. We may say: "I have seen an end of all perfection in myself, and in the world; but thy commandment is exceeding broad: that is perfect, though I am imperfect, and in its perfection I find the promise of my own." For shall God give a law for human life, and that law remain for ever unfulfilled Impossible! "The gifts of God are without repentance" irreversible, never to be lessened or withdrawn. His purpose is not to be made of none effect by our weaknesses and sins. In the Law he has shown us what he would have us to be. And shall we never become what lie would have us to be? Can the Law remain for ever without any life that corresponds to it and fulfils it? Nay, God will never take back the fair and perfect ideal of human life depicted in his Law, never retract his purpose to raise the life of man till it touches and fulfils its ideal. And so the very Law which is our despair is our comfort also; for if that be perfect we must become perfect; its perfection is the pledge of ours. From "The Expositor, "1876. Ver. 96. I have seen an end of all perfection. David's natural eye had seen the end of many human perfections, and the eye of his understanding saw the end of them all. He had seen some actually end, and he saw that all must end. Adam did not continue in that perfection which had no imperfection in it; how then shall any of his children continue in what is at best an imperfect perfection? Abraham Wright. Ver. 96. I have seen an end, etc. The laws of Lycurgus among the Grecians, and of Numa among the Romans, had somewhat of good in them, but not all; prohibited somewhat that was evil, but not all that was evil. But the Christian religion is of a larger extent, both in its precepts and prohibitions: "I have seen an end of all perfection: but thy commandment is exceeding broad." A man with the eye of his body may behold an end of many worldly perfections, of many fair estates, great beauties, large parts, hopeful families; but a man with the eye of his soul (or by faith) may see an end of all earthly perfections. He may see the world in a flame, and all its pomp and pride, and glory, and gallantry, and crowns and sceptres, and riches, and treasures, turned into ashes. He may see the heavens passing away like a scroll, and the elements melting with fervent heat, and the earth, with the things thereon, consumed; and all its perfections, which men dented so much on, vanished into smoke and nothing. It is easy to see to the end of all terrene perfections, but it is difficult, yea, impossible, to see to the end of divine precepts: "But thy commandments are exceeding broad, "of a vast latitude, beyond our apprehension. They are so deep that none can fathom them, Psalms 36:6, so high that they are established in heaven, Psalms 114:48; so long that they endure for ever, 2 Peter 1:0; and so broad, that none can measure them. They are not only "broad, "but "exceeding broad": higher than heaven, longer than the earth, broader than the sea. "The commands of God reach the inward parts, the most secret motions and retired recesses of the soul. They reach all the privy thoughts, they pierce even to the dividing asunder of soul and spirit, and of the joints and marrow, and discern the thoughts and intents of the heart, Hebrews 4:12. They reach to all our actions; to those that seem smallest and of less concernment, as well as to those that are greater and of more concernment." George Swinnock. Ver. 96. Thy commandment is exceeding broad. As there is more mercy in the gospel than we are able to comprehend, so there is more holiness in the law than we are able to comprehend. No man ever saw into the depths of that righteousness. There is an infinite holiness in the law. "I have seen an end of all perfection: but thy commandment is exceeding broad." He speaks not in the concrete, I have seen an end of perfect things, but in the abstract, "an end of perfection, "I have come to the outside or to the very bottom of all (a man may soon travel through all the perfections that are in the world, and either see their end, or see that they end); "but thy commandment is exceeding broad, "that is, it is exceedingly broader than any of these perfections; I cannot see the end of it, and I know it shall never have an end. There is a vastness of purity and spiritualness in the law. Joseph Caryl. Ver. 96. Thy commandment is exceeding broad. It is so by the comprehensive applicableness of its grand, simple rules. "Thou shalt love the Lord thy God with all thy heart, and soul, and strength, and thy neighbour as thyself." It is so by the ample order of its special injunctions. Where is there a spot without a signal of the divine will? It is so by laying an authoritative hand on the first principles and origin from which any thing can proceed, in human spirit and action; then it reaches to all things that do or can proceed thence. It asserts a jurisdiction over all thought and inward affection. All language is uttered under this same jurisdiction. All that the world and each man is in action about. And even over what is not done it maintains its authority, and pronounces its dictates and judgments. It is a positive thing with respect to what is negative, omission, nonexistence Like the divine government in the material world, over the wastes, deserts, and barren sands. And from these spaces of nothing (as it were) it can raise up substantial forms of evil, of sin, in evidence against men. As at the resurrection men will rise from empty wastes, where it would not have been suspected that any were concealed. Let a man look back on all his omissions, and think what the divine law can raise from them against him. Thus the law in its exceeding breadth, is vacant nowhere; it is not stretched to this wide extent by chasms and void spaces. If a man could find one such, he might there take his position for sin with impunity, if not with innocence. John Foster, 1768-1848. Ver. 96. Thy commandment is exceeding broad. In the popular religious literature of the present times, the terms "broad" and "free" are of frequent occurrence. The fascination that surrounds them is enhanced by the use, at the same time, of their opposites, "narrow" and "bigoted." By an adroit manipulation of these terms and their equivalents, the heterodoxy of the day is labouring to stamp out the doctrine and spirit of the evangelical faith, and to allure the Christian multitude within the influence of the spreading rationalistic drift. Going to the market where the heterodox wares are exhibited with labels so attractive, the unsuspecting purchaser soon discovers that "their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter." Is the time not come when the adherents of the true faith should make an effort to wrest from their opponents the monopoly in the use of these terms, which they seem desirous of establishing for themselves? Those who, in the spirit of their Master, abide most closely by, and contend most tenaciously for, the whole faith that has been delivered to the saints, must be the most liberal minded and catholic; and those who forsake the "old paths" must, in proportion to the extent of their departures, become contracted in their mental grasp, and narrow in their soul. Is not the Bible the whole Bible the only manual of Broad churchism in its truest and highest sense? Is not the revelation of God's Son in us, the great soul expanding power? "If the Son shall make you free, ye shall be free indeed." Must we not infer, from the words of Christ "Ye shall know the truth, and the truth shall make you free, "that the mind which apprehends the truth is a home of mental liberty? Does not strict conformity of the life to God's law produce real breadth of character? For "Thy commandment is exceeding broad." Is not the gospel system the only true Broad churchism "the perfect law of liberty"? Is not the believer and the more so in proportion to the strength of his faith the only true Broad churchman, "increasing with the increase of God, ""filled with all the fulness of God"? James Kerr, in "The Modern Scottish Pulpit, "1880. Ver. 96. Exceeding broad. Notwithstanding many things do show the way of life to be narrow, yet unto the godly man it is a way of great breadth; though not for sin, yet for duly and delight. He makes haste and progress in it. Robert Trail, 1642-1716. Ver. 96. Take notice that the law, which is your mark, is exceeding broad. And yet not the more easy to be hit; because you must aim to hit it, in every duty of it, with a performance of equal breadth, or else you cannot hit it at all. Stephen Marshall. HINTS TO PREACHERS. Ver. 96. 1. An end: "seen"; seen by one man; seen where it should not have been; seen where there was no end of boasting; seen in all perfection. 2. No end: to the extent, spirituality, perpetuity, and perfectness of the law. Ver. 96. 1. The Finite explored. 2. The Infinite unexplored. W.D. Ver. 96. Perfectionism disproved by experience and inspiration. W.B.H. Ver. 96. Perfection perfect and imperfect. 1. Loud professions of perfection arise from ignorance (of self, or of God's requirements). 2. Are peculiarly liable to collapse: "I have seen an end." 3. Are best corrected by a survey of the breadth of the divine law. C.A.D. Psalms 119:97*