The Treasury of DavidPsalms 119

HINTS TO THE VILLAGE PREACHER.

Outlines Upon Keywords of the Psalm, by Pastor C. A. Davis. Ver. 121-122. The double appeal. 1. Of conscious integrity: "I have done judgment, "etc. 2. Of conscious deficiency: "Be surety for thy servant for good." C.A.D. Psalms 119:122* Ver. 122. Be surety for thy servant for good. Answer for me. Do not leave thy poor servant to die by the hand of his enemy and thine. Take up my interests and weave them with thine own, and stand for me. As my Master, undertake thy servants' cause, and represent me before the faces of haughty men till they see what an august ally I have in the Lord my God. Let not the proud oppress me. Thine interposition will answer the purpose of my rescue: when the proud see that thou art my advocate they will hide their heads. We should have been crushed beneath our proud adversary the devil if our Lord Jesus had not stood between us and the accuser, and become a surety for us. It is by his suretyship that we escape like a bird from the snare of the fowler. What a blessing to be able to leave our matters in our Surety's hands, knowing that all will be well, since he has an answer for every accuser, a rebuke for every reviler. Good men dread oppression, for it makes even a wise man mad, and they send up their cries to heaven for deliverance; nor shall they cry in vain, for the Lord will undertake the cause of his servants, and fight their battles against the proud. The word "servant" is wisely used,as a plea for favour for himself, and the word "proud" as an argument against his enemies. It seems to be inevitable that proud men should become oppressors, and that they should take most delight in oppressing really gracious men.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 122. Be surety for thy servant for good. What David prays to God to be for him, that Christ is for all his people: Hebrews 7:22. He drew nigh to God, struck hands with him, gave his word and bond to pay the debts of his people; put himself in their law place and stead, and became responsible to law and justice for them; engaged to make satisfaction for their sins, to bring in everlasting righteousness for their justification, and to preserve and keep them, and bring them safe to eternal glory and happiness; and this was being a surety for them for good. John Gill. Ver. 122. Be surety for thy servant for good. There are three expositions of this clause, as noting the end, the cause, the event. 1. Undertake for me, ut sire bonus et justus, so Rabbi Arama on the place; surety for me that I may be good. Theodoret expounds it, "Undertake that I shall make good my resolution of keeping thy law." He that joins, undertakes; though we have precepts and without God's undertaking we shall never be able to perform our duty. 2. Undertake for me to help me in doing good; so some read it: would not take his part in an evil cause. To commend a wrong to God's protection, is to provoke him to hasten our punishment, to us serve under our oppressors; but, when we have a good cause, and good conscience, he will own us. We cannot expect he should maintain us and bear us out in the Devil's service, wherein we have entangled selves by our own sin. 3. Be with me for good: so it is often rendered: "Shew me a token for good" (Psalms 86:17); "Pray not for this people for good" (Jeremiah 11:14); so, "Remember me, O my God, for good" (Nehemiah 13:31). So here "Be surety for thy servant for good." Thomas Manton. Ver. 122. Be surety for thy servant for good. It is the prayer Hezekiah in his trouble, "O Lord, I am oppressed, "undertake for, (Isaiah 38:14); it is the prayer of Job for a "daysman" to between him and God (Job 9:33); it is the cry of the church before Incarnation for the appearance of a Divine Mediator; it is the confidence of every faithful soul since that blessed time in the perpetual of our Great High Priest in heaven, which is to us the pledge of blessedness. Agellius and Cocceius, in Neale and Littledale. Ver. 122. Be surety for thy servant for good. His meaning is, thou knowest how unjustly I am calumniated and evil spoken of in parts: where I am not present or where I may not answer for myself, answer thou for me. William Cowper. Ver. 122. Be surety for thy servant for good. The keen eye of world may possibly not be able to affix any blot upon my outward confession; but, "if thou, Lord, shouldest mark iniquities; O Lord, who shall stand?" The debt is continually accumulating, and the prospect of payment as distant as ever. I might well expect to be "left to my oppressors, "I should pay all that was due unto my Lord. But behold! "Where is the fury of the oppressor?" Isaiah 51:13. The surety is found the debt is paid the ransom is accepted the sinner is free. There was a voice heard heaven "Deliver him from going down to the pit: I have found a ransom", Job 33:24. The Son of God himself became Surety for a stranger, and "smarted for it, "Proverbs 11:15. At an infinite cost the cost of his precious blood he delivered me from "mine oppressors" sin Satan world death hell. Charles Bridges. Ver. 122. Some observe that this is the only verse throughout the whole psalm wherein the Word is not mentioned under the name of "law "judgments, ""statutes, "or the like terms, and they make this note it, "Where the Law faileth, there Christ is a surety of a better testament. There are those that render the words thus, "Dulcify, or, delight thy servant good, "that is, make him joyful and comfortable in the pursuit and of that which is good. John Trapp. HINTS TO PREACHERS. Ver. 122. 1. Suretyship entreated. 2. Good expected. 3. Obligation acknowledged: "thy servant." Ver. 122 (first clause). After explaining the Psalmist's meaning as shown in the preceding verse, this sentence may be used for a sermon upon the Suretyship of Christ, by a reference to Hebrews 7:22. 1. A Surety for good wanted the deeply felt, though, perhaps, undefined want of a sin burdened soul. (a) The mere statement of a gratuitous pardon on the part of God is not thoroughly believable to such a soul, nor, if it could be believed in, would it give peace to the conscience. For, on the one hand, the pardon could not be perceived as just, nor as consistent with God's necessary hatred of sin, yet the conscience demands this perception; on the other hand, mere pardon does not show how the obligation to a perfect fulfilment of God's law, as righteousness, can be met, yet the conscience demands to see this before it can be satisfied to realize peace Luther's experience. (b) Now the Scriptures tell us that God "justifies the ungodly, "and that his "righteousness" is declared in his justifying sinners: Romans 3:25. He can forgive sins with justice. He can treat sinners as righteous persons, and yet bo righteous in doing so. How? By a Surety. Therefore, a Surety is the real want. 2. A Surety existent. Jesus is the Surety. (a) He undertook to bear our obligation to the law's penalty, and fulfilled it in death. Thus pardon, though mercy to us, is an act of justice to Christ. (b) He undertook our obligation to a perfect obedience, and satisfied for that in his fulfilment of the law; thus for God to treat us as righteous is only just to Christ. (c) God has shown his satisfaction with the office of Christ, and with his work, by the resurrection and glorification of Christ. Hence a well accredited and efficient Surety exists. 3. A Surety nigh at hand. (a) In the gospel, Christ as Surety comes to the sinner as truly as though he himself left his throne and came in his own person. (b) Thus, he is so close that a sinner has but to receive the gospel into his heart and he receives Christ. (c) Christ received as a Surety is the Surety for whosoever receives him. J.F. Psalms 119:123*

EXPOSITION.

Ver. 123. Mine eyes fail for thy salvation. He wept, waited, and watched for God's saving hand, and these exercises tried the eyes of his faith till they were almost ready to give out. He looked to God alone, he looked eagerly, he looked long, he looked till his eyes ached. The mercy is, that if our eyes fail, God does not fail, nor do his eyes fail. Eyes are tender things, and so are our faith, hope and expectancy: the Lord will not try them above what they are able to bear. "And for the word of thy righteousness:" a word that would silence the unrighteous words of his oppressors. His eyes as well as his ears waited for the Lord's word: he looked to see the divine word come forth as a fiat for his deliverance. He was "waiting for the verdict" the verdict of righteousness itself. How happy are we if we have righteousness on our side; for then that which is the sinners' terror is our hope, that which the proud dread is our expectation and desire. David left his reputation entirely in the Lord's hand, and was eager to be cleared by the word of the Judge rather than by any defence of his own. He knew that he had done right, and, therefore, instead of avoiding the supreme court, he begged for the sentence which he knew would work out his deliverance. He even watched with eager eyes for the judgment and the deliverance, the word of righteousness from God which meant salvation to himself.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 123. Mine eyes fail flor thy salvation. In times of great sorrow when the heart is oppressed with care, and when danger threatens on every side, the human eye expresses with amazing accuracy the distressed and anguished emotions of the soul. The posture here described is that of an individual who perceives himself surrounded with enemies of the most formidable character, who feels his own weakness and insufficiency to enter into conflict with them, but who is eagerly looking for the arrival of a devoted and powerful friend who has promised to succour him in the hour of his calamity. As his friend delays the hour of his coming, his fears and anxieties multiply, till he finds himself in the condition of one whose eyes fail and grow dim in looking for the approach of his great deliverer. In this condition was the suppliant here described, his enemies were ready to swallow him up, and except from heaven he had no hope of final extrication. To the promises of God he betook himself, and while waiting their accomplishment, and looking with the utmost eagerness to the word of God's righteousness, he gives utterance to the desponding sentiment, "Mine eyes fail for thy salvation." O for such warm and anxious desires for that great salvation, which will realize the victory over all our spiritual enemies, and enable us to shout triumphantly through all eternity in the name of our almighty Deliverer! John Morison. Ver. 123. Mine eyes fail...for the word of thy righteousness. Albeit the words of promise be neither performed, nor like to be performed, yet faith should justify the promise, for true and faithful. David Dickson. Ver. 123. For the word of thy righteousness. This would be the word of promised salvation, which the Lord had given in righteousness. What an amazing plea God on the ground of his own righteousness appealed to for deliverance and yet how true! Or this might be the word of his justice, the issuing of justice, the exercising of a righteous decision between him and his oppressors. He had looked for the Lord to interpose between them, and so to fulfil all he had promised on behalf of the believer. The Lord will vindicate his own. Are any in great difficulty; and are they waiting for the Lord to interpose, to whom they have committed their concerns? ...Wait on; he will not disappoint a gracious hope. John Stephen. Ver. 123. For the word of thy righteousness, or, "the word of thy justice"; that is to say, for the sentence of justice on my oppressors, as the first part of the verse teaches; for the passing this sentence will be equivalent to the granting the salvation which the psalmist so earnestly desired. George Phillips. HINTS TO PREACHERS. Ver. 123. Holy expectation long maintained, in danger of failing; this fact pleaded; reasons for never renouncing it. Psalms 119:124*

EXPOSITION.

Ver. 124. Deal with thy servant according unto thy mercy. Here he recollects himself: although before men he was so clear that he could challenge the word of righteousness, yet before the Lord, as his servant, he felt that he must appeal to mercy. We feel safest here. Our heart has more rest in the cry, "God be merciful to me, "than in appealing to justice. It is well to be able to say, "I have done judgment and justice, "and then to add in all lowliness, yet "deal with thy servant according unto thy mercy." The title of servant covers a plea; a master should clear the character of his servant if he be falsely accused, and rescue him from those who would oppress him; and, moreover, the master should show mercy to a servant? even if he deal severely with a stranger. The Lord condescendingly deals, or has communications with his servants, not spurning them, but communing with them; and this he does in a tender and merciful way, for in any other form of dealing we should be crushed into the dust. "And teach me thy statutes." This will be one way of dealing with us in mercy. We may expect a master to teach his own servant the meaning of his own orders. Yet since our ignorance arises from our own sinful stupidity, it is great mercy on God's part that he condescends to instruct us in his commands. For our ruler to become our teacher is an act of great grace, for which we cannot be too grateful. Among our mercies this is one of the choicest.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 124. Deal with thy servant according unto thy mercy. If I am a "servant" of God, I can bring my services before him only upon the ground of "mercy"; feeling that for my best performances I need an immeasurable world of mercy pardoning saving everlasting mercy; and yet I am emboldened by the blood of Jesus to plead for my soul "Deal with thy servant according unto thy mercy." But then I am ignorant as well as guilty; and yet I dare not pray for divine teaching, much and hourly as I need it, until I have afresh obtained mercy. "Mercy" is the first blessing, not only in point of importance, but in point of order. I must seek the Lord, and know him as a Saviour, before I can go to him with any confidence to be my teacher. But when once I have found acceptance to my petition "Deal with thy servant according unto thy mercy" my way will be opened to follow on my petition "Teach me thy statutes. Give me understanding, that if may know thy testimonies" that I may know, walk, yea, "run in the way of thy commandments" with an enlarged heart, Psalms 119:32. My plea is the same as I have before urged with acceptance (Psalms 119:94) "I am thy servant." Charles Bridges. Ver. 124. Thy mercy. All the year round, every hour of every day, God is richly blessing us; both when we sleep and when we wake, his mercy waits upon us. The sun may leave off shining, but our God will never cease to cheer his children with his love. Like a river, his lovingkindness is always flowing with a fulness inexhaustible as his own nature, which is its source. Like the atmosphere which always surrounds the earth, and is always ready to support the life of man, the benevolence of God surrounds all his creatures; in it, as in their element, they live, and move, and have their being. Yet as the sun on summer days appears to gladden us with beams more warm and bright than at other times, and as rivers are at certain seasons swollen with the rain, and as the atmosphere itself on occasions is fraught with more fresh, more bracing, or more balmy influences than heretofore, so is it with the mercy of God; it hath its golden hours, its days of overflow, when the Lord magnifies his grace and lifteth high his love before the sons of men. C.H.S. Ver. 124. Teach me. David had Nathan and Gad the prophets; and beside them, the ordinary Levites to teach him. He read the word of God diligently, and did meditate in the law night and day; but he acknowledgeth all this was nothing unless God did teach him. Other teachers speak to the ear, but God speaks to the heart: so Paul preached to Lydia, but God opened her heart. Let us pray for this grace. William Cowper. HINTS TO PREACHERS. Ver. 124-125. The servant of God. 1. Making profession: "I am thy servant." 2. Making confession of guilt, dulness, ignorance. 3. Making petition for mercy, understanding, and teaching. C.A.D. Ver. 124. Heavenly instruction a great mercy. Ver. 124. 1. His confidence in divine mercy. 2. His submission to divine authority. 3. His prayer for divine teaching. G.R. Ver. 124. A Perfect Prayer. 1. As to the matter of it. (a) Here is nothing superfluous; no petition for wealth, nor for honours, nor for anything the worldling covets. (b) Here is nothing wanting; "Deal with thy servant according to thy mercy" comprehends everything the guilty soul needs; "Teach me thy statutes" comprehends all a saint needs to be anxious for. 2. As to the manner of it. (a) It is direct and definite. (b) It is simple and fervent. (c) It is reverent yet bold. 3. As to the spirit of it. (a) "Deal with thy servant"; a sense of obligation; a feeling of devotedness; a spirit of consecration to holy work. (b) "Deal...according to thy mercy"; a sense of unworthiness; becoming humility; submissiveness to the divine will as to what form the mercy shall take; great faith in the mercy, its freeness and sufficiency. (c) "Teach me thy statutes." Longing for holiness, sense of ignorance, of weakness, of dependence upon special divine spiritual influence. J.F. Psalms 119:125*

EXPOSITION.

Ver. 125. I am thy servant. This is the third time he has repeated this title in this one section: he is evidently fond of the name, and conceives it to be very effective plea. We who rejoice that we are sons of God are by no the less delighted to be his servants. Did not the firstborn Son assume the servant's form and fulfil the servant's labour to the full? What high, honour can the younger brethren desire than to be made like the Heir of things. Give me understanding, that I may know thy testimonies. In the verse he sought teaching; but here he goes much further, and craves understanding. Usually, if the instructor supplies the teaching, the finds the understanding; but in our case we are far more dependent, must beg for understanding as well as teaching: this the ordinary cannot give, and we are thrice happy that our Divine Tutor can furnish us with it. We are to confess ourselves fools, and then our Lord will make us wise, as well as give us knowledge. The best understanding is that which enables us to render perfect obedience and to exhibit intelligent faith, and it is this which David desires, "understanding, that I may know thy testimonies." Some would rather not know these things; they prefer to be at ease in the dark rather than possess the light which leads to repentance and diligence. The servant of God longs to know in an understanding manner all that the Lord reveals of man and to man; he wishes to be so instructed that he may apprehend and comprehend that which is taught him. A servant should not be ignorant concerning his master, or his master's business; he should study the mind, will, purpose, and aim of him whom he serves, for so only can he complete his service; and as no man knows these things so well as his master himself, he should often go to him for instructions, lest his very zeal should only serve to make him the greater blunderer. It is remarkable that the Psalmist does not pray for understanding through acquiring knowledge, but begs of the Lord first that he may have the gracious gift of understanding, and then may obtain the desired instruction. All that we know before we have understanding is apt to spoil us and breed vanity in us; but if there be first an understanding heart, then the stores of knowledge enrich the soul, and bring neither sin nor sorrow therewith. Moreover, this gift of understanding acts also in the form of discernment and thus the good man is preserved from hoarding up that which is false and dangerous: he knows what are and what are not the testimonies of the Lord.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 125. I am thy servant; give me understanding, etc. I am not a stranger to thee, but thine own domestic servant; let me want no grace, which may enable me to serve thee. William Cowper. Ver. 125. I am thy servant. That thou art the servant of God, thou shouldest regard as thy chiefest glory and blessedness. Martin Geier. HINTS TO PREACHERS. Ver. 125. 1. An office accepted. 2. Fitness requested. 3. Discernment desired. Ver. 125. 1. A cheerful acknowledgment: "I am thy servant." 2. A desire implied to serve more perfecty. 3. A need recognized Divine instruction in holy service. 4. A plea urged: "I am thy servant, "therefore "Teach me, "etc. W.H.J.P. Psalms 119:126*

EXPOSITION.

Ver. 126. It is time for thee, Lord, to work: For they have made void thy law. David was a servant, and therefore it was always his time to work: but being oppressed by a sight of man's ungodly behaviour, he feels that his Master's hand is wanted, and therefore he appeals to him to work against the working of evil. Men make void the law of God by denying it to be his law, by promulgating commands and doctrines in opposition to it, by setting up tradition in its place, or by utterly disregarding and scorning the authority of the lawgiver. Then sin becomes fashionable, and a holy walk is regarded as a contemptible puritanism; vice is styled pleasure, and vanity bears the bell. Then the saints sigh for the presence and power of their God: Oh for an hour of the King upon the throne and the rod of iron! Oh for another Pentecost with all its wonders, to reveal the energy of God to gain sayers, and make them see that there is a God in Israel! Man's extremity, whether of need or sin, is God's opportunity. When the earth was without form and void, the Spirit came and moved upon the face of the waters; should he not come when society is returning to a like chaos? When Israel in Egypt were reduced to the lowest point, and it seemed that the covenant would be void, then Moses appeared and wrought mighty miracles; so, too, when the church of God is trampled down, and her message is derided, we may expect to see the hand of the Lord stretched out for the revival of religion, the defence of the truth, and the glorifying of the divine name. The Lord can work either by judgments which hurl down the ramparts of the foe; or by revivals which build up the walls of his own Jerusalem. How heartily may we pray the Lord to raise up new evangelists, to quicken those we all early have, to set his whole church on fire, and to bring the world to his feet. God's work is ever honourable and glorious; as for our work, it is as nothing apart from him.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 126. It is time for thee, Lord, to work. Was ever vessel more hopelessly becalmed in mid ocean? or did crew ever cry with more frenzy for some favouring breeze than those should cry who man the Church of the living God? If God work not, it is certain there is nothing before the Church but the prospect of utter discomfiture and overthrow. Greater is the world than the Church if God be not in her. But if God be in her, she shall not be moved. May he help her, and that right early! When he arises to work we know not what may be the form and fashion of his operations. He worketh according to the counsel of his own will; and who knows but that when once he awakes, and puts on his strength, it may not be confined in its results to the immediate and exclusive quickening of the spiritual life of the Church; but may be associated with providential upheavals and convulsions which will fill the heart of the world with astonishment and dismay. His spiritual kingdom does not stand in isolation. It has relations which closely involve it with the material universe, and with human society and national life. There have been times when God has worked, and the signs of his presence have been seen, in terrible shaking of the nations, in the ploughing up from their foundations of hoary injustice, in the smiting of grinding tyrannies, and in the emancipation of peoples whose life had been a long and hopeless moan. There have been times, too, and many, when he has worked through the elements of nature through blasting and mildew, through floods and famine, through locust, caterpillar and palmer worm; through flagging commerce, with its machinery rusting in the mill and its ships rotting in the harbour. All these things are his servants. Sometimes the sleep of the world, and the Church too, is so profound that it can be broken only by agencies like the wind, or fire, or earthquake, which made the prophet shiver at the mouth of the cave, and without which the voice that followed, so still, so small and tender, would have lost much of its melting and subduing power. When society has become drugged with the Circean cup of worldliness, and the voices that come from eternity are unheeded, if not unheard, even terror has its merciful mission. The frivolous and superficial hearts of men have to be made serious, their idols have to be broken, their nests have to be stoned, or tossed from the trees where they had been made with so much care, and they have to be taught that if this life be all, it is but a phantom and a mockery. When the day of the Lord shall come, in which he shall begin to work, let us not marvel if it "shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day." But this working of God will also take other shapes. Will it not be seen in the inspiration of the Church with faith in its own creed, so far as that creed has the warrant of the Divine word? Does the Church believe its creed? It writes it, sets it forth, sings it, defends it; but does it believe it, at least with a faith which begets either enthusiasm in itself, or respect from the world? Have not the truths which form the methodized symbols of the Church become propositions instead of living powers? Do they not lie embalmed with superstitious reverence in the ark of tradition, tenderly cherished for what they have been and done But is it not forgotten that if they be truths they are not dead and cannot die? They are true now, or they were never true; living now, or they never lived. Time cannot touch them, nor human opinion, nor the Church's sluggishness or unbelief, for they are emanations from the Divine essence, instinct with his own undecaying life. They are not machinery which may become antiquated and obsolete and displaced by better inventions; they are not methods of policy framed for conditions which are transient, and vanishing with them; they are not scaffolding within which other and higher truth is to be reared from age to age. They are like him who is the end of our conversation, "Jesus Christ, the same yesterday, today, and for ever." There is not one of them which, if the faith it awakens were but commensurate with its intrinsic worth, would not clothe the Church with a new and wondrous power. But what would be that power if that faith were to grasp them all? It would be life from the dead. Enoch Mellor (1823-1881), in "The Hem of Christ's Garment, and other Sermons." Ver. 126. It is time for thee, Lord, to work. expresses emphatically the proper time for the Lord to do his own work; as if the Psalmist had said, "It is not for us to prescribe the time and occasion for God to exercise his power, and to vindicate the authority of his own law; he does everything at the proper time, and he will at the proper season punish those who have made void his law, and who have become notorious for their impiety and wickedness." George Phillips. Ver. 126. It is time to work, just as when the attack of some illness is becoming more severe, you hurry to the physician, that he may come more quickly, lest he should later be unable to do any good. So when the prophet saw in the Holy Spirit the rebellion of the people, their luxury, pleasures, deceits, frauds, avarice, drunkenness, he runs, for our help, to Christ, whom he knew to be alone able to remedy such sins; implores him to come, and admits of no delay. Ambrose, in Neale and Littledale. Ver. 126. It is time for thee, Lord, to work. Infidelity was never more subtle, more hurtful, more plausible, perhaps more successful, than in the day in which we live. It has left the low grounds of vulgarity and coarseness and ribaldry, and entrenched itself upon the lofty heights of criticism, philology, and even science itself. It pervades to a fearful extent our popular literature; it has invested itself with the charms of poetry, to throw its spell over the public mind; it has endeavoured to inweave itself with science; and he must be little acquainted with the state of opinion in this land, who does not know that it is espoused by a large portion of the cultivated mind of this generation. "It is time for thee, Lord, to work." John Angell James, 1785-1859. Ver. 126. It is time for thee, Lord, to work, etc. To send the Messiah, to work righteousness, to fulfil the law and vindicate the honour of it, broken by men. It was always a notion of the Jews that the time of the Messiah's coming would be when it was a time of great wickedness in the earth; and which seems to agree with the word of God, and was true in fact. See Matthew 2:17 3: Matthew 2:1-3,15-16 Matthew 15:4:2. John Gill. Ver. 126. It is time for thee, Lord, to work, etc. True it is, Lord, that we are not to appoint thee thy times and limits, for thou art the Ancient of Days, Time's Creator and destination. Neither do we presume to press in at the portal of thy privy chamber, to "know the times and seasons" which thou our Father hast reserved in thine own power; yet, Lord, thou hast taught us, as to discern the face of the sky, so to descry the signs of the times, and from the cause to expect the effect which necessarily doth ensue. "Thou art a God full of compassion and mercy, slow to anger, and of great kindness" (Psalms 103:8); and thou dost sustain many wrongs of the sons of men, being crushed with their sins as a cart is laden with sheaves: but if still they continue to load thee, thou wilt case thyself of that burden, and cast it on the ground of confusion. Thou art "slow to anger, but great in power, and wilt not surely clear the wicked" (Nahum 1:3). Thou dost for a long space hold thy peace at men's sins, and art still, and dost restrain thyself. But if men will not turn, thou wilt whet thy sword and bend thy bow, and make it ready. Patient thou art, and for a long time dost forbear thine hand; but when the forehead of sin begins to lose the blush of shame, when the bead roll of transgressions doth grow in score from East to West, when the cry of them pierceth above the clouds, when the height of wickedness is come unto the top, and the fruits thereof are ripe and full, then it is time for thee, Lord, to take notice of it, to awake like a giant, and to put to thine all revenging hand. But our sins are already ripe, yea, rotten ripe, the measure of our iniquities is full up to the brim. Doubtless out land is sunken deep in iniquity; our tongues and works have been against the Lord, to provoke the eyes of his glory; the trial of our countenance doth testify against us (Isaiah 3:8-9), yea, we declare our sins as Sodom; we hide them not, the cry of our sins is exceeding grievouS, the clamours of them pierce the skies, and with a loud voice roar, saying: "How long, Lord, holy and true? How long ere thou come to avenge thyself on such a nation as this?" Revelation 6:10 Jeremiah 9:9. George Webbe, in "A Posie of Spiritual Flowers, "1610. Ver. 126. It is time for thee, Lord. Some read it, and the original will bear it, "It is time to work for thee, O Lord; "it is time for every one in his place to appear on the Lord's side, against the threatening growth of profaneness and immorality. We must do what we can for the support of the sinking interests of religion, and, after all, we must beg of God to take the work into his own hands. Matthew Henry. Ver. 126. They have made void thy law. In the second verse of this section he complained that the proud would oppress him, now he complains that they destroyed the law of God. Who, then, are David's enemies, who seek to oppress him? Only such as are enemies to God, and seek to destroy his law. A great comfort have we in this, that if we love the Lord, and study in a good conscience to serve him we can have no enemies but such as are enemies to God. William Cowper. Ver. 126. They have made void thy law. As if they would not only sin against the Law, but sin away the Law, not only withdraw themselves from the obedience of it, but drive St out of the world; they would make void and repeal the holy acts of God, that their own wicked acts might not be questioned; and lest the Law should have a power to punish them, they will deny it a power to rule them; that's the force of the simple word here used, as applied to highest transgressing against the Law of God. Joseph Caryl. Ver. 126-127. Everything betters a saint. Not only ordinances, word, sacraments, holy society, but even sinners and their very sinning. Even these draw forth their graces into exercise, and put them upon godly, broken hearted mourning. A saint sails with every wind. As the wicked are hurt by the best things, so the godly are bettered by the worst. Because "they have made void thy law, therefore do I love thy commandments." Holiness is the more owned by the godly, the more the world despiseth it. The most eminent saints were those of Caesar's (Nero's) house (Philippians 4:22); they who kept God's name were they who lived where Satan's throne was (Revelation 2:13). Zeal for God grows the hotter by opposition; and thereby the godly most labour to give the glory of God reparation. William Jenkyn (1612-1685), in "The Morning Exercises".

HINTS TO THE VILLAGE PREACHER.

Ver. 126-128. 1. A terrible fact: "They have made void thy law": Psalms 119:126. 2. Two blessed inferences: "Therefore, ""Therefore, "etc.: Psalms 119:127-128. Ver. 126. They make void the law, by denying inspiration, by exalting tradition, by antinomianism, by scepticism, by indifference, etc. Ver. 126. 1. There are times when sin is specially active and dominant. 2. Such times reveal the dependence of the church upon God. 3. Such times awaken the desires of the church for the intervention of God. 4. Such times are the times when God does arise to plead his own cause. W.H.J.P. Ver. 126. 1. The work anticipated the vindication of the divine law. 2. The work delayed. 3. The work executed: "It is time, "etc. G.R. Psalms 119:127*

EXPOSITION.

Ver. 127. Therefore I love thy commandments above gold; yea, above fine gold. As it was God's time to work so it was David's time to love. So far from being swayed by the example of evil men, so as to join them in slighting the Scriptures, he was the rather led into a more vehement love of them. As he saw the commandments slighted by the ungodly, his heart was in sympathy with God, and he felt a burning affection for his holy precepts. It is the mark of a true believer that he does not depend upon others for his religion, but drinks water out of his own well, which springs up even when the cisterns of earth are all dried. Our holy poet amid a general depreciation of the law felt his own esteem of it rising so high that gold and silver sank in comparison. Wealth brings with it so many conveniences that men naturally esteem it, and gold as the symbol of it is much set by; and yet, in the judgment of the wise, God's laws are more enriching, and bring with them more comfort than all the choicest treasures. The Psalmist could not boast that he always kept the commands; but he could declare that he loved them; he was perfect in heart, and would fain have been perfect in life. He judged God's holy commands to be better than the best earthly thing, yea, better than the best sort of the best earthly thing; and this esteem was confirmed and forced into expression by those very oppositions of the world which drive hypocrites to forsake the Lord and his ways. "The dearer, for their rage, Thy words I love and own, A wealthier heritage Than gold and precious stone."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 127. Therefore I love thy commandments above gold, etc. Partly, because it is one evidence of their excellency, that they are disliked by the vilest of men. Partly, out of a just indignation and opposition against my sworn enemies; and partly, because the great and general apostasy of others makes this duty more necessary to prevent their own and other men's relapses. Matthew Pool. Ver. 127. I love thy commandments above gold; yea, above fine gold. The image employed brings before us the picture of the miser; his heart and his treasure are in his gold. With what delight he counts it! with what watchfulness he keeps it! hiding it in safe custody, lest he should be despoiled of that which is dearer to him than life. Such should Christians be, spiritual misers, counting their treasure which is "above fine gold"; and "hiding it in their hearts, " in safe keeping, where the great despoiler shall not be able to reach it. Oh, Christians! how much more is your portion to you than the miser's treasure! Hide it; watch it; retain it. You need not be afraid of covetousness in spiritual things: rather "covet earnestly" to increase your store; and by living upon it and living in it, it will grow richer in extent, and more precious in value. Charles Bridges. Ver. 127. I love thy commandments. He professes not that he fulfilled them, but that he loved them; and truly it is a great progress in godliness, if we be come thus far, as from our heart,to love them. The natural man hates the commandments of God; they are so contrary to his corruption; but the regenerate man, as he hates his own corruption, so he loves the word, because according to it he desires to be reformed. And here is our comfort, that, albeit we cannot do what is commanded, yet if we love to do it, it is an argument of grace received. "Above gold" etc. It is lawful to love those creatures which God hath appointed for our use; with these conditions: the one is, that the first seat in our affection of love be reserved to God; and any other thing we love, that we love it in him and for him, and give it only the second room. Thus David, being a natural man, loved his natural food; but he protests he loved the law of the Lord more than his appointed food; and here he loves the commandments of God above all gold. William Cowper. HINTS TO PREACHERS. Ver. 127. The world's assault upon the truth a reason for our loving it. Ver. 127. 1. The object of love: "Thy commandments." 2. The degree of love: "above gold, "etc. 3. The reason of this love: "therefore, "etc., because its object must ultimately prevail. G.R. Ver. 127. God's will versus the golden idol. 1. God's commandments are better than gold. 2. The love of them is proportionably nobler. 3. The unmeasurable superiority of character they produce. W.B.H. Psalms 119:128*

EXPOSITION.

Ver. 128. Therefore I esteem all thy precepts concerning all things to be right. Because the ungodly found fault with the precepts of God, therefore David was all the more sure of their being right. The censure of the wicked is a certificate of merit; that which they sanction we may justly suspect, but that which they abominate we may ardently, admire. The good man's delight in God's law is unreserved, he believes in all God's precepts concerning all things. And I hate every false way. Love to truth begat hatred of falsehood. This godly man was not indifferent to anything, but that which he did not love he hated. He was no chip in the porridge without flavour; he was a good lover or a good hater, but he was never a waverer. He knew what he felt, and expressed it. He was no Gallio, caring for none of the things. His detestation was as unreserved as his affection; he had not a good word for any practice which would not bear the light of truth. The fact that such large multitudes follow the broad road had no influence upon this holy mail, except to make him more determined to avoid every form of error and sin. May the Holy Spirit so rule in our hearts that our affections may be in the same decided condition towards the precepts of the word.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 128. I esteem all thy precepts concerning all things to be right. It is no compromising testimony to the integrity and value of the Lord's precepts with which the Psalmist concludes, "I esteem all thy precepts concerning all things to be right" every command, however hard; every injunction, however distasteful; every precept, however severe; even cut off thy right hand, pluck out thy right eye; forget thine own people and thy father's house; take up thy cross daily; sell all that thou hast yea, Lord, even so, "all thy precepts concerning all things are right." What a blessed truth to arrive at, and find comfort in! Barton Bouchier. Ver. 128. I esteem all thy precepts, etc. We must not only respect all God's commandments, but also respect them all alike, and give them all the like respect. Obedience must be universal. R. Mayhew, in "The death of Death in the Death of Christ, " 1679. Ver. 128. All. The many "alls" in this verse used (not unlike that in Ezekiel 44:30) showeth the integrity and universality of his obedience. "All" is but a little word, but of large extent. John Trapp. Ver. 128. All thy precepts concerning all things to be right. He had a high estimate of God's precepts; he thought them just in all things; just, because they prescribe nothing but that which is exactly just; and just, because they bring a just punishment on the transgressors, and a reward to the righteous. William Nicholson. Ver. 128. The upright man squares all his actions by a right rule: carnal reason cannot bias him, corrupt practice cannot sway him, but God's sacred word directs him. Hence it is that his respect is universal to all divine precepts, avoiding all evil, performing all good without exception. Thus David's upright man here esteems God's precepts concerning all things to be right, and therefore is careful to observe them. Hence it is, that he is the same man at all times, in all places; because at all times, and in all societies, he acts by one and the same rule. It is a good saying of S. Cyprian, "ea non est religio, sed dissimulatio, quce per omnia non constat sibi", that is not piety, but hypocrisy, that is not in all things like itself, since the upright man measures every action by the straight line of divine prescript. Abraham Wright. Ver. 128. I hate every false way. The best trial of our love to God and his word is the contrary hatred of sin and impiety: "Ye that love the Lord, hate evil." He that loves a tree, hates the worm that consumes it; he that loves a garment, hates the moth that eats it; he that loveth life, abhorreth death; and he that loves the Lord hates every thing that offends him. Let men take heed to this, who are in love of their sins: how can the love of God be in them? Religion binds us not only to hate one way of falsehood, but all the ways of it. As there is nothing good, but in some measure a godly man loves it; so is there nothing evil, but in some measure he hates it. And this is the perfection of the children of God; a perfection not of degrees; for we neither love good, nor hate evil as we should; but a perfection of parts; because we love every good, and we hate every evil in some measure. William Cowper. Ver. 128. And I hate. The Being who loves the good with infinite intensity must hate evil with the same intensity. So far from any incompatibility between this love and this hatred, they are the counterparts of each other, opposite poles of the same moral emotion. John W. Haley, in "A Examination of the alleged Discrepancies of the Bible, "1875. Ver. 128. I hate every false way. If Satan get a grip of thee by any one sin, is it not enough to carry thee to damnation? As the butcher carries the beast to the slaughter, sometime bound by all the four feet, and sometime by one only; so it is with Satan. Though thou be not a slave to all sin; if thou be a slave to one, the grip he hath of thee, by that one sinful affection, is sufficient to captive thee. William Cowper. HINTS TO PREACHERS. Ver. 128 (first clause). This view should be taken of all divine precepts in their bearing, 1. Toward Christ. 2. Toward Self. 3. Toward the World. 4. Toward the Church. 5. Toward Heaven. W.J. Ver. 128. The Bible right. 1. Its science is correct. 2. Its history is true. 3. Its promises are genuine. 4. Its morality is perfect. 5. Its doctrines are divine. W.J. Ver. 128. Learn four lessons, 1. It is a good thing when wicked men do not praise the truth they cannot love. 2. It is a suspicious circumstance when they are found speaking well of any part of it; it is a Judas' kiss in order to betray its interests. 3. It must be right to accept and love what the wicked oppose. 4. It is always safe to be on the opposite side to them. J.F. Psalms 119:129*

EXPOSITION.

Ver. 129 Thy commands are wonderful. Full of wonderful revelations, commands and promises. Wonderful in their nature, as being free from all error, and bearing within themselves overwhelming self evidence of their truth; wonderful in their effects as instructing, elevating, strengthening, and comforting the soul. Jesus the eternal Word is called Wonderful, and all the uttered words of God are wonderful in their degree. Those who know them best wonder at them most. It is wonderful that God should have borne testimony at all to sinful men, and more wonderful still that his testimony should be of such a character, so clear, so full, so gracious, so mighty. Therefore doth my soul keep them. Their wonderful character so impressed itself upon his mind that he kept them in his memory: their wonderful excellence so charmed his heart that he kept them in his life. Some men wonder at the words of God, and use them for their speculation; but David was always practical, and the more he wondered the more he obeyed. Note that his religion was soul work; not with head and hand alone did he keep the testimonies; but his soul, his truest and most real self, held fast to them.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 129. Thy testimonies are wonderful. The Scriptures are "wonderful, "with respect to the matter which they contain, the manner in which they are written, and the effects which they produce. They contain the most sublime spiritual truths, veiled under external ceremonies and sacraments, figurative descriptions, typical histories, parables, similitudes, etc. When properly opened and enforced, they terrify and humble, they convert and transform, they console and strengthen. Who but must delight to study and to "observe" these "testimonies" of the will and the wisdom, the love and the power of God Most High! While we have these holy writings, let us not waste our time, misemploy our thoughts, and prostitute our admiration, by doting on human follies, and wondering at human trifles. George Horne. Ver. 129. Thy testimonies are wonderful. God's testimonies are "wonderful" (1) In their majesty and composure, which striketh reverence into the hearts of those that consider; the Scripture speaketh to us at a God like rate. (2) It is "wonderful" for the matter and depth of mystery, which cannot be found elsewhere, concerning God, and Christ, the creation of the world, the souls of men, and their immortal and everlasting condition, the fall of man, etc. (3) It is "wonderful" for purity and perfection. The Decalogue in ten words comprise the whole duty of man, and reacheth to the very soul, and all the motions of the heart. (4) It is "wonderful" for the harmony and consent of all the parts. All religion is of a piece, and one part doth not interfere with another, but conspires to promote the great end, of subjection of the creature to God. (5) It is "wonderful" for the power of it. There is a mighty power which goeth along with the word of God, and astonishes the hearts of those that consider it and feel it. 1 Thessalonians 1:5. Thomas Manton. Ver. 129. Thy testimonies are wonderful. The Bible itself is an astonishing and standing miracle. Written fragment by fragment through the course of fifteen centuries, under different states of society, and in different languages, by persons of the most opposite tempers, talents, and conditions, learned and unlearned, prince and peasant, bond and free; cast into every form of instructive composition and good writing; history, prophecy, poetry, allegory, emblematic representation, judicious interpretation, literal statement, precept, example, proverbs, disquisition, epistle, sermon, prayer in short, all rational shapes of human discourse, and treating, moreover, on subjects not obvious, but most difficult; its authors are not found like other men, contradicting one another upon the most ordinary matters of fact and opinion, but are at harmony upon the whole of their sublime and momentous scheme. J. Maclagan, 1788-1852. Ver. 129. Highly prize the Scriptures, or you will not obey them. David said, "therefore doth my soul keep them"; and why was this, but that he counted them to be wonderful? Can he make a proficiency in any art, who doth slight and deprecate it? Prize this book of God above all other books. St. Gregory calls the Bible "the heart and soul of God." The rabbins say, that there is a mountain of sense hangs upon every apex and tittle of Scripture. "The law of the Lord is perfect" (Psalms 14:7). The Scripture is the library of the Holy Ghost; it is a pandect of divine knowledge, an exact model and platform of religion. The Scripture contains in it the credenda, "the things which we are to believe, "and the agenda, "the things which we are to practise." It is "able to make us wise unto salvation": 2 Timothy 3:15. "The Scripture is the standard of truth, "the judge of controversies; it is the pole star to direct us to heaven (Isaiah 8:20). "The commandment is a lamp": Proverbs 6:23. The Scripture is the compass by which the rudder of our will is to be steered; it is the field in which Christ, the Pearl of price, is hid; it is a rock of diamonds, it is a sacred collyrium, or "we salve; " it mends their eyes that look upon it; it is a spiritual optic glass in which the glory of God is resplendent; it is the panacea or "universal medicine" for the soul. The leaves of Scripture are like the leaves of the tree of life, "for the healing of the nations": Revelation 22:2. The Scripture is both the breeder and feeder of grace. How is the convert born, but by "the word of truth"? James 1:18. How doth he grow, but by "the sincere milk of the word"? 1 Peter 2:2. The word written is the book out of which our evidences for heaven are fetched; it is the sea mark which shows us the rocks of sin to avoid; it is the antidote against error and apostasy, the two edged sword which wounds the old serpent. It is our bulwark to withstand the force of lust; like the Capitol of Rome, which was a place of strength and ammunition. The Scripture is the "tower of David, "whereon the shields of our faith hang: So 4:4. "Take away the word, and you deprive us of the sun, "said Luther. The word written is above an angelic embassy, or voice from heaven. "This voice which came from heaven we heard. We have also, "bebaioteron lolon, "a more sure word": 2 Peter 1:18-19 O, prize the word written; prizing is the way to profiting. If Caesar so valued his Commentaries, that for preserving them he lost his purple robe, how should we estimate the sacred oracles of God? "I have esteemed the words of his mouth more than my necessary food": Job 23:12. King Edward the Sixth, on the day of his coronation, had presented before him three swords, signifying that he was monarch of three kingdoms. The king said, there was one sword wanting; being asked what that was, he answered, "The Holy Bible, which is the sword of the Spirit, and is to be preferred before these ensigns of royalty." Robert King of Sicily did so prize God's word, that, speaking to his friend Petrarcha, he said, "I protest, the Scriptures are dearer to me than my kingdom; and if I must be deprived of one of them, I had rather lose my diadem than the Scriptures." Thomas Watson, in "The Morning Exercises." Ver. 129. The word contains matter to exercise the greatest minds. Many men cannot endure to spend their thoughts and time about trivial matters; whereas others think it happiness enough if they can, by the meanest employments, procure subsistence. Oh, let all those of high aspirations exercise themselves in the law of God; here are objects fit for great minds, yea, objects that will elevate the greatest: and indeed none in the world are truly great but the saints, for they exercise themselves in the great counsels of God. We account those men the greatest that are employed in state affairs: now the saints are lifted up above all things in the world, and regard them all as little and mean, and are exercised in the great affairs of the kingdom of Jesus Christ. Hence the Lord would have the kings and the judges to have the book of the law written, Deuteronomy 17:18-19; and it is reported of Alphonsus, king of Arragon, that in the midst of all his great and manifold occupations, he read over the Scriptures fourteen times with commentaries. How many have we, men of great estates, and claiming to be of great minds, that scarce regard the law of God: they look upon his law as beneath them. Books of history and war they will peruse with diligence; but for the Scripture, it is a thing that has little in it. It is a special means to obedience to have high thoughts of God's law. That is the reason why the prophet speaks thus, "I have written to him the great things of my law, but they were counted as a strange thing": Hosea 8:12. As if he should say, if they had had the things of my law in their thoughts, they would never so have acted. Psalms 114:129, "Thy testimonies are wonderful, therefore doth my soul keep them." He saith not, therefore do I keep them; but, therefore doth my soul keep them; my very soul is in this, in keeping thy testimonies, for I look upon them as wonderful things. It is a good sign that the spirit of the great God is in a man, when it raises him above other things, to look upon the things of his word as the only great things in the world. "All flesh is grass, and all the godliness thereof is as the flower of the field: the grass withereth, the flower fadeth: but the word of our God shall stand for ever:" Isaiah 40:6, Isaiah 40:8. There is a vanity in all things of the world; but in that which the word reveals, in that there is an eternity: we should therefore admire at nothing so as at the word, and we should greatly delight in God's commandments; an ordinary degree of admiration or delight is not sufficient, but great admiration and great delight there should be in the law of God. And all arguments drawn from God's law should powerfully prevail with you. Jeremiah Burroughs. Ver. 129. Thy testimonies are wonderful. Wonders will never cease. Air, earth, water, the world above, the world beneath, time, eternity, worms, birds, fishes, beasts men, angels are all full of wonders. The more all things are studied, the more do wonders appear. It is idle, therefore, to find fault with the mysteries of Scripture, or to deny them. Inspiration glories in them. He who rejects the mysteries of love, grace, truth, power, justice and thankfulness of God's word, rejects salvation. It has marvels in itself, and marvels in its operation. They are good cause of love, not of offence; of keeping, not of breaking God's precepts. William S. Plumer. Ver. 129. My soul, not merely I, but I with all my heart and soul. Joseph Addison Alexander. Ver. 129. I have completed reading the whole Bible through since January last. I began it on the first day of the present year, and finished it on the 26th of October. I have read it in that space four times, and not without real profit to myself. I always find in it something new; it being, like its Author, infinite and inexhaustible. Samuel Eyles Pierce, 1814. Ver. 129. What do I not owe to the Lord for permitting me to take a part in the translation of his word? Never did I see such wonders, and wisdom, and love, in the blessed book, as since I have been obliged to study every expression; and it is a delightful reflection, that death cannot deprive us of the pleasure of studying its mysteries. Henry Martyn. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, by Pastor C. A. Davis. Ver. 129-136. The wonderfulness of God's testimonies. (Psalms 119:129), instanced as light giving (Psalms 119:130), pantingly longed (Psalms 119:131). An appeal for divine ordering in the word (Psalms 119:132-135) at its rejection by others (Psalms 119:136). HINTS TO PREACHERS. Ver. 129-136. In this division the Psalmist 1. Praises God's word. 2. Shows his affection to it. 3. Prays for grace to keep it. 4. Mourns for those who do not. Adam Clarke. Ver. 129. The wonderful character of the word a reason for obedience. So wonderfully pure, just, balanced, elevating. So much for our own benefit, for the good of society, and for the divine glory. Ver. 129. 1. What is wonderful in God's word should be believed. 2. What is believed should be obeyed. G.R. Ver. 129. Thy testimonies are wonderful. 1. The facts which they record are wonderful so wonderful, that, if the book recording them were now published for the first time, there would be no bounds to the avidity and curiosity with which it would be sought and perused. 2. The morality which they inculcate is wonderful. 3. If you turn from the morality to the doctrines of the Bible, your admiration will rather increase than diminish at the contents of the singular book. 4. These testimonies are wonderful for the style in which they are written. 5. They are wonderful for their preservation in the world. 6. They are wonderful for the effects which they have produced. Hugh Hughes, 1838. Ver. 129. Thy testimonies are wonderful. The ceremonial law is wonderful, because the mystery of our redemption by the blood of Christ is pointed out in it. 2. The prophecies are wonderful, as predicting things, humanly speaking, so uncertain, and at such great distance of time, with so much accuracy. 3. The decalogue is wonderful, as containing in a very few words all the principles of justice and charity. 4. Were we to go to the New Testament, here wonders rise on wonders! All is astonishing; but the Psalmist could not have had this in view. Adam Clarke. Ver. 129 (first clause). 1. Let us look at five of the wonders of the Bible. (a) Its authority. It prefaces every statement with a "Thus saith the Lord." (b) Its light. (c) Its power it has a convincing, awakening, drawing, life giving power. (d) Its depth. (e) Its universal adaptation. 2. Indicate three practical uses. (a) Study the Bible daily. (b) Pray for the Spirit to grave it on your heart with a pen of iron. (c) Practise it daily. D. Macgregor. Ver. 129. To whom and in what respects are God's testimonies wonderful? 1. To whom? To those, and those only, who through grace do know, believe, and experience the truth and power of them for themselves. 2. In what respects wonderful, i.e., astonishingly pleasing, delightful, and profitable (see Psalms 119:174). (a) In respect of the Author and origin of them, whose they are and from whence they come. (b) In respect of the subject matter of them, which they contain and reveal. (c) In respect of the manner of language in which they are revealed and declared. (d) In respect of the multitude and variety of them suited to every case. (e) In respect of the usefulness of them, and the great benefit and advantage he received from them. (f) In the respect of the pleasure and delight he finds in them (see Psalms 119:111). (g) In respect of the final design, intent, and end of them: viz., eternal life, salvation, and glory. Samuel Medley, 1738-1799. Psalms 119:130*

EXPOSITION.

Ver. 130. The entrance of thy words giveth light. No sooner do they gain admission into the soul than they enlighten it: what light may be expected from their prolonged indwelling! Their very entrance floods the mind with instruction for they are so full, so clear; but, on the other hand, there must be such an "entrance, "or there will be no illumination. The mere hearing of the word with the external car is of small value by itself, but when the words of God enter into the chambers of the heart then light is scattered on all sides. The word finds no entrance into some minds because they are blocked up with self conceit, or prejudice, or indifference; but where due attention is given, divine illumination must surely follow upon a knowledge of the mind of God. Oh, that thy words, like the beams of the sun, may enter through the window of my understanding, and dispel the darkness of my mind! It giveth understanding unto the simple. The sincere and candid are the true disciples of the word. To such it gives not only knowledge, but understanding. These simple hearted ones are frequently despised, and their simplicity has another meaning infused into it, so as to be made the theme of ridicule; but what matters it? Those whom the world dubs as fools are among the truly wise if they are taught of God. What a divine power rests in the word of God, since it not only bestows light, but gives that very mental eye by which the light is received "It giveth understanding." Hence the value of the words of God to the simple, who cannot receive mysterious truth unless their minds are aided to see it and prepared to grasp it.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 130. The opening of thy words enlightens, making the simple understand. The common version of the first word (entrance) is inaccurate, and the one here given, though exact, is ambiguous. The clause does not refer to the mechanical opening of the book by the reader, but to the spiritual opening of its true sense by divine illumination, to the mind which naturally cannot discern it. Joseph Addison Alexander. Ver. 130. Entrance, lit. opening, i.e. unfolding or unveiling. J.J Stewart Perowne. Ver. 130. The entrance of thy words giveth light. The first entrance, or vestibule: for the Psalmist wishes to point out that only the beginnings are apprehended in this life; and that these beginnings are to be preferred to all human wisdom. Henricus Mollerus. Ver. 130. The entrance of thy words giveth light, etc. The beginning of them; the first three chapters in Genesis, what light do they give into the origin of all things; the creation of man, his state of innocence; his fall through the temptations of Satan, and his recovery and salvation by Christ, the seed of the woman! The first principles of the oracles of God, the rudiments of religion, the elements of the world, the rites of the ceremonial law gave great light unto Gospel mysteries. John Gill. Ver. 130. The entrance of thy words giveth light. A profane shop man crams into his pocket a leaf of a Bible, and reads the last words of Daniel: "Go thou thy way, till the end be, for thou shalt rest and stand in thy lot at the end of the days, "and begins to think what Iris own lot will be when days are ended. A Gottingen Professor opens a big printed Bible to see if he has eyesight enough to read it, and alights on the passage, "I will bring the blind by a way that they knew not, "and in reading in the eyes of his understanding are enlightened. Cromwell's soldier opens his Bible to see how far the musket ball has pierced, and finds it stopped at the verse: "Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth; and walk in the ways of thine heart and the sight of thine eyes; but know thou that for all these things God will bring thee into judgment." And in a frolic the Kentish soldier opens the Bible which his broken hearted mother had sent him, and the first sentence that turns up is the text so familiar in boyish days: "Come unto me, all ye that labour and are heavy laden, "and the weary profligate repairs for rest to Jesus Christ. James Hamilton, 1814-1867. Ver. 130. He amplifies this praise of the word of God when he saith that the entrance thereof, the first operant of the door of the word, gives light: for if the first entrance to it give light, what will the progress and continuance thereof do? This accuseth the age wherein we live, who now of a long time hath been taught by the word of God so clearly, that in regard of time they might have been teachers of others, yet are they but children in knowledge and understanding. But to whom doth the word give understanding? David saith to the "simple": not to such as are high minded, or double in heart, or wise in their own eyes, who will examine the mysteries of godliness by the quickness of natural reason. No: to such as deny themselves, as captive their natural understanding, and like humble disciples submit themselves, not to ask, but to hear; not to reason, but to believe. And if for this cause, naturalists who want this humility cannot profit by the word; what marvel that Papists far less become wise by it, who have their hearts so full of prejudices concerning it, that they spare not to utter blasphemies against it, calling it not unprofitable, but pernicious to the simple and to the idiots. And again, where they charge it with difficulty, that simple men and idiots should not be suffered to read it, because it is obscure; all these frivolous allegations of men are annulled by this one testimony of God, that it gives light to the simple. William Cowper. Ver. 130. Light. This "light" hath excellent properties. 1. It is lux manifestans, it manifests itself and all things else. How do I see the sun, but by the sun, by its own light? How do I know the Scripture to be the word of God, but by the light that shineth in it, commending itself to my conscience! So it manifests all things else; it layeth open all frauds and impostures of Satan, the vanity of worldly things, the deceits of the heart, the odiousness of sin. 2. It is lux dirigens, a directing light, that we may see our way and work. As the sun lighteth man to his labour, so doth this direct us in all our conditions: Psalms 119:105. It directs us how to manage ourselves in all conditions. 3. It is lux vivificans, a quickening light. "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life": John 8:12. "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light": Ephesians 5:14. That light was the life of men: so is this spiritual life; it not only discovereth the object, but helpeth the faculty, filleth the soul with life and strength. 4. It is lux exhilarans, a comforting, refreshing, cheering light; and that in two respects. (1) Because it presents us with excellent grounds of comfort. (2) Because it is a soul satisfying light. Condensed from Manton. Ver. 130. It giveth understanding. If all the books in the world were assembled together, the Bible would as much take the lead in disciplining the understanding as in directing the soul. It will not make astronomers, chemists, or linguists; but there is a great difference between strengthening the mind and storing it with information. Henry Melvill. Ver. 130. It giveth understanding to the simple. There are none so knowing that God cannot blind; none so blind and ignorant whose mind and heart his Spirit cannot open. He who, by his incubation upon the waters at the creation, hatched that rude mass into the beautiful form we now see, and out of that dark chaos made the glorious heavens, and garnished them with so many orient stars, can move upon thy dark soul and enlighten it, though it be as void of knowledge as the evening of the world's first day was of light. The schoolmaster sometimes sends home the child, and bids his father to put him to another trade, because not able, with all his art, to make a scholar of him; but if the Spirit of God be master, thou shalt learn, though a dunce: "The entrance of thy word giveth light, it giveth understanding to the simple.": No sooner is the soul entered into the Spirit's school, than he becomes a proficient. William Gurrnall. Ver. 130. To the simple. He does not say, "giveth understanding" to the wise and prudent, to learned men, and to those skilled in letters; but to the "simple." Wolfgang Musculus. Ver. 130. To the simple. This is one great characteristic of the word of God, however incomprehensible to the carnal mind, it is adapted to every grade of enlightened intelligence. W. Wilson. Ver. 130. The simple. The word is used sometimes in a good sense, and sometimes in a bad sense. It is used in a good sense, First, for the sincere and plain hearted: "The Lord preserveth the simple: I was brought low, and he helped me": Psalms 116:6. "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly toward you": 2 Corinthians 1:12. Secondly, for those that do not oppose the presumption of carnal wisdom to the pure light of the word: so we must all be simple, or fools, that we may be wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise" (1 Corinthians 3:18); that is, in simplicity of heart submitting to God's conduct, and believing what he hath revealed. Thomas Manton HINTS TO PREACHERS. Ver. 130. 1. The essential light of the word. 2. The dawn of it in the soul. 3. The great benefit of its advancing day. Ver. 130. 1. The source of divine light to man: "Thy words." 2. Its force. It forces an entrance into the heart. 3. Its direction: "unto the simple." 4. Its effect: "it giveth understanding." G.R. Ver. 130. A Bible Society Sermon. 1. Evidence from history and from personal experience that God's word has imparted the light of civilization, liberty, holiness. 2. Argument drawn from hence for the further spread of the word of God. G.A.D. Ver. 130. The Self evidencing Virtue of God's Word. 1. Prove it. "Entrance of thy word giveth light." If this be true, God's word is light for only light can give light. But light is self evidencing; it needs nothing to show its presence and its value but itself; so the word of God, show its own truth and divinity to the believer. (a) His conscience it; in its convictions of sin; in its peace through the stoning blood. (b) heart proves it; in its outgoings of love to the God, the Christ, and righteousness revealed. (c) His experience in affliction and temptation it; in the solace and in the strength given by the word. 2. Answer an objection. "If God's word were self evidencing as light is, then everyone would acknowledge it to be truth." Answer, No; for the law holds good universal experience, that the "entrance" only of light gives light. Light cannot enter a blind man. (a) The Scriptures teach that men by nature blind. (b) If all men did perceive, by merely reading and hearing word, that it was light and truth, paradoxical as it may seem, the would not be truth. (c) Hence the want of universal acknowledgment is an objection, but a confirmation. 3. Show its importance. (a) It the believer independent of church authority for his faith. (b) He need trouble to examine books of evidence; his faith is valid enough them. (c) He who receives the word into his soul shall be satisfied of truth and value. J.F. Psalms 119:131*

EXPOSITION.

Ver. 131. I opened my mouth, and panted. So animated was his desire that he looked into the animal world to find a picture of it. He was filled with an intense longing, and was not ashamed to describe it by a most expressive, natural, and yet singular symbol. Like a stag that has been hunted in the chase, and is hard pressed, and therefore pants for breath, so did the Psalmist pant for the entrance of God's word into his soul. Nothing else could content him. All that the world could yield him left him still panting with open mouth. For I longed for thy commandments. Longed to know them, longed to obey them, longed to be conformed to their spirit, longed to teach them to others. He was a servant of God, and his industrious mind longed to receive orders; he was a learner in the school of grace, and his eager spirit longed to be taught of the Lord.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 131. I opened my mouth, and panted. By this manner of speech, David expresses, as Basil thinks, animi propensionem, that the inclination of his soul was after God's word. For, this opened mouth, Ambrose thinks, is os interioris hominis, the mouth of the inward man, which in effect is his heart; and the, speech notes vehementem animi intensionem, a vehement intension of his spirit, saith Euthymius. Yet shall it not be amiss to consider here how the mind of the godly earnestly affected moves the body also. The speech may be drawn from travellers, who being very desirous to attain to their proposed ends, enforce their strength thereunto; and finding a weakness in their body to answer their will, they pant and open their mouth, seeking refreshment from the air to renew their strength: or as Vatablus thinks, from men exceeding hungry and thirsty, who open their mouth as if they would draw in the whole air, and then pant and sigh within themselves when they find no full refreshment by it. So he expresses it: "My heart burns with so ardent a longing for thy commandments, that I am forced ever and anon to gasp by reason of my painful breathing." However it be, it lets us see how the hearing, reading, or meditating of God's word wakened in David a most earnest affection to have the light, joy, grace, and comfort thereof communicated to his own heart. For in the godly, knowledge of good increaseth desires; and it cannot be expressed how vehemently their souls long to feel that power and comfort which they know is in the word; and how sore they are grieved and troubled when they find it not. And happy were we, if we could meet the Lord with this like affection; that when he opens his mouth, we could also open our heart to hear, as David here doth. Christus aperit os, ut daret allis spiritum; David aperuil ut acciperet;offering his heart to receive the spirit of grace, when God openeth his mouth in his word to give it. For it is his promise to us all "Open thy mouth wide, and I will fill it." Let us turn it into a prayer, that the Lord, who opened the heart of Lydia, would open our heart to receive grace when he offers by his word to give it. William Cowper. Ver. 131. I opened my mouth, and panted, etc, There are two ways in which these words may be understood. They may be considered as expressing the very earnest longing of the Psalmist for greater acquaintance with God in spiritual things; and then in saying, "I opened my mouth, and panted, "he merely asserts the vehemence of his desire. Or you may separate the clauses: you may regard the first as the utterance of a man utterly dissatisfied with the earth and earthly things, and the second as the expression of a consciousness that God, and God only, could meet the longings of his soul. "I opened my mouth, and panted. "Out of breath, with chasing shadows, and hunting after baubles, I sit down exhausted, as far off as ever from the happiness which has been earnestly but fruitlessly sought. Whither, then, shall I turn? Thy commandments, O Lord, and these alone, can satisfy the desires of an immortal being like myself; and on these, therefore, henceforward shall my longings be turned. Henry Melvill. Ver. 131. I opened my mouth, and panted. A metaphor taken from men scorched and sweltered with heat, or from those that have run themselves out of breath in following the thing which they would overtake. The former metaphor expressed the vehemency of his love; the other the earnestness of his pursuit: he was like a man gasping for breath, and sucking in the cool air. Thomas Manton. Ver. 131. I longed for thy commandments. This is a desire which God will satisfy. "Open thy mouth wide, and I will fill it": Psalms 81:10. Thomas Manton. HINTS TO PREACHERS. Ver. 131. Panting for holiness. A rare hunger; the evidence of much grace, and the pledge of glory. Psalms 119:132*

EXPOSITION.

Ver. 132. Look thou upon me. A godly man cannot long be without prayer. During the previous verses he had been expressing his love to God's word, but here he is upon his knees again. This prayer is specially short, but exceedingly sententious, "Look thou upon me." While he stood with open mouth panting for the commandments, he besought the Lord to look upon him, and let his condition and his unexpressed longings plead for him. He desires to be known of God, and daily observed by him. He wishes also to be favoured with the divine smile which is included in the word "look." If a look from us to God has saving efficacy in it, what may we not expect from a look from God to us. And be merciful unto me. Christ's look at Peter was a look of mercy, and all the looks of the heavenly Father are of the same kind. If he looked in stern justice his eyes would not endure us, but looking in mercy he spares and blesses us. If God looks and sees us panting, he will not fail to be merciful to us. As thou usest to do unto those that love thy name. Look on me as thou lookest on those who love thee; be merciful to me as thou art accustomed to be towards those who truly serve thee. There is a use and wont which God observes towards them that love him, and David craved that he might experience it. He would not have the Lord deal either better or worse with him than he was accustomed to deal with his saints worse would not save him, better could not be. In effect he prays, "I am thy servant; treat me as you treat thy servants. I am thy child; deal with me as with a son." Especially is it clear from the context that he desired such an entering in of the word, and such a clear understanding of it as God usually gives to his own, according to the promise, "All thy children shall be taught of the Lord." Reader, do you love the name of the Lord? Is his character most honourable in your sight? Most dear to your heart? This is a sure mark of grace, for no soul ever loved the Lord except as the result of love received from the Lord himself.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 132. Look thou upon me, and be merciful unto me, etc. "Look upon me" stripped by thieves of my virtues, and then wounded with sins, and "be merciful unto me, "showing compassion on me, taking care of me in the inn of the Church universal, that I fall not again among thieves, nor be harmed by the wolves which howl about this fold, but dare not enter in. "Look upon me, "no longer worthy to be called thy son, and "be merciful unto me, "not as the jealous elder brother would treat me, but let me join the glad song and banquet of them that love thy name. Look upon me the publican, standing afar off in thy temple the Church, and be merciful unto me, not after the Pharisee's judgment, but "as thou usest to do unto them that love thy name, " which is the gracious God. Look on me as on weeping Peter, and be merciful unto me as thou wast to him, who so loved thy name as by his triple confession of love to wash out his threefold denial, saying, "Lord, thou knowest that I love thee." "Look upon me, "as on the sinful woman, penitent and weeping, and be merciful unto me, not according to the judgment of the Pharisee who murmured at her, as Judas who was indignant at her, but forgiving me as thou didst her, "because she loved much, "telling me also, "Thy faith hath saved thee, go in peace." Neale and Littledale. Ver. 132. Look thou upon me. Lord! since our looks to thee are often so slight, so cold, so distant, that no impression is made upon our hearts, do thou condescend continually to look upon us with mercy and with power. Vouchsafe us such a look, as may bring us to ourselves and touch us with tenderness and contrition in the remembrance of that sin, unbelief, and disobedience, which pierced the hands, the feet, the heart of our dearest Lord and Saviour. Comp. Luke 22:61. Charles Bridges. Ver. 132. As thou usest to do, etc. David would not lose any privilege that God hath by promise settled on his children. Do with me, saith he, "as thou usest to do." This is no more than family fare, what you promise to do for all that love thee; and let me not go worse clad than the rest of my brethren. William Gurnall. Ver. 132. As thou usest to do unto those, etc. We should be content if God deals with us as he has always dealt with his people. While he could not be satisfied with anything less than their portion, David asks for nothing better; he implores no singular dispensation in his favour, no deviation from the accustomed methods of his grace...It is always a good proof that your convictions and desires are from the operation of the Spirit when you are willing to conform to God's order. What is this order? It is to dispense his blessings connectedly. It is never to justify without sanctifying; never to give a title to heaven without a meetness for it. Now the man that is divinely wrought upon will not expect nor desire the one without the other. Therefore he will not expect the blessing of God without obedience; because it is always God's way to connect the comforts of the Holy Ghost with the fear of the Lord; and if his children transgress his laws, to visit their transgressions with a rod. Therefore he will neither expect nor desire his blessing without exertion; for it has always been God's way to crown only those that run the race that is set before them, and fight the good fight of faith. Therefore he will not expect nor desire the Divine blessing without prayer; for it has always been God's way to make his people sensible of their wants, and to give an answer to prayer. Therefore he will not expect nor desire to reach heaven without difficulties; for his people have always had to deny themselves, and take up their cross. If they have not been chosen in the furnace of affliction, they have been purified. God had one Son without sin, but he never had one without sorrow: "he scourgeth every son whom he receiveth." "Yes, " says the suppliant before us, "secure me their everlasting portion, and I am willing to drink of the cup they drank of, and to be baptized with the baptism they were baptized with. I want no new, no by path to glory. I am content to keep the King's high road. Be merciful unto me, as thou usest to do unto those that love thy name. I ask no more." William Jay, 1769-1853. HINTS TO PREACHERS. Ver. 132. 1. Look. 2. Love. 3. Use and wont. Ver. 132. Fellowship with the righteous. 1. There are some who love God's name. 2. His mercy is the source of all the goodness they experience. 3. The Lord has been always accustomed to deal mercifully with them. 4. His mercy towards them should encourage us to implore mercy for ourselves. 5. We should be anxious to secure the mercy that is peculiar to them. 6. We should be content if God deals with us as he has always dealt with his people. W. Jay. Ver. 132. Divine use and wont. 1. God is accustomed to look upon and be merciful toward his people. 2. We are stirred up to specially desire such merciful dealings in time of affliction. 3. Love to God qualifies us for these loving looks and merciful dealings. C.A.D. Ver. 132. Notice, 1. The mark of true believers: "Those that love thy name." 2. God's custom of dealing with them: "Be merciful as thou usest to do." 3. Their individual and earnest solicitude: "Look thou upon me." J.F. Psalms 119:133*

EXPOSITION.

Ver. 133. Order my steps in thy word. This is one of the Lord's customary mercies to his chosen, "He keepeth the feet of his saints." By his grace he enables us to put our feet step by step in the very place which his word ordains. This prayer seeks a very choice favour, namely, that every distinct act, every step, might be arranged and governed by the will of God. This does not stop short of perfect holiness, neither will the believer's desires be satisfied with anything beneath that blessed consummation. And let not any iniquity have dominion over me. This is the negative side of the blessing. We ask to do all that is right, and to fall under the power of nothing that is wrong. God is our sovereign, and we would have every thought in subjection to his sway. Believers have no choice, darling sins to which they would be willing to bow. They pant for perfect liberty from the power of evil, and being conscious that they cannot obtain it of themselves, they cry unto God for it.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 133. Order my steps in thy word. As before he sought mercy, so now he seekers grace. There are many that seek mercy to forgive sin, who seek not grace to deliver them from the power of sin: this is to abuse God's mercy, and turn his grace into wantonness. He that prayeth for mercy to forgive the guilt of sin only, seeks not that by sin he should not offend God; but that he may sin and not hurt himself: but he who craves deliverance also from the commanding power and deceit of sin, seeks not only a benefit to himself, but grace also to please and serve the Lord his God. The first is but a lover of himself; the second is a lover of God, more than of himself. And truly he never knew what it was to seek mercy for sin past, who with it also earnestly sought not grace to keep him from sin in time to come. These benefits cannot be divided: he who hath not the second whosoever he flatter himself may be assured that he hath not gotten the first. William Cowper. Ver. 133. Order my steps in thy word. It is written of Boleslaus, one of the kings of Poland, that he still carries about him the picture of his father, and when he was to do any great work or set upon any design extraordinary, he would look on the picture and pray that he might do nothing unworthy of such a father's name. Thus it is that the Scriptures are the picture of God's will, therein drawn out to the very life. Before a man enter upon or engage himself in any business whatsoever, let him look there, and read there what is to be done; what to be undone; and what God commands, let that be done; what he forbids, let that be undone; let the balance of the sanctuary weigh all, the oracles of God decide all, the rule of God's word be the square of all, and his glory the ultimate of all intendments whatsoever. From Spencer's "Things New and Old." Ver. 133. Order my steps. Nbh hachen, make them firm;let me not walk with a halting or unsteady step. Adam Clarke. Ver. 133. Order my steps, etc. The people of God would not only have their path right, but their steps ordered; as not their general course wrong (as those who walk in the way of everlasting perdition), so not a step awry; they would not miss the way to heaven, either in whole or in part. Thomas Manton. Ver. 133. My steps. Speaking of the steps of the Temple, Bunyan says, "These steps, whether cedar, gold, or stone, yet that which added to their adornment, was the wonderment of a Queen. And whatever they were made of, to be sure, they were a shadow of those steps, which we should take to, and in the house of God. Steps of God, Psalms 75:13. Steps ordered by him, Psalms 37:23 Steps ordered in his word, Psalms 64:133. Steps of faith, Romans 4:12. Steps of the spirit, 2 Corinthians 7:18. Steps of truth, 3 John 1:4. Steps washed with butter, Job 29:6. Steps taken before, or in the presence of God. Steps butted and bounded by a divine rule. These are steps indeed." John Bunyan, in "Solomon's Temple Spiritualized." Ver. 133. Let not any iniquity, etc. True obedience to God is inconsistent with the dominion of any one lust, or corrupt affection. I say, though a man out of some slender and insufficient touch of religion upon his heart, may go right for a while, and do many things gladly; yet that corruption which is indulged, and under the power of which a man lieth, will at length draw him off from God; and therefore no one sin shall have dominion over us. When doth sin reign, or have dominion over us? When we do not endeavour to mortify it, and to cut off the provisions that may feed that lust. Chrysostom's observation is, the apostle does not say, let it not tyrannize over you, but, let it not reign over you; that is, when you suffer it to have a quiet reign in your hearts. Thomas Manton. Ver. 133. Let not any iniquity have dominion over me. I had rather be a prisoner to man all my life than be a bondage to sin one day. He says not, Let not this and the other man rule over me; but "let not sin have dominion over mo." Well said! There is hope in such a man's condition as long as it is so. Michael Bruce, 1666. HINTS TO PREACHERS. Ver. 133. 1. A holy life is no work of chance, it is a masterpiece of order the order of conformity to the prescribed rule; there is arithmetical and geometrical order; the proportional order; the order of relation; an order of period: holiness, as to its order, is seasonable, suitable. 2. The rule of this order: "in thy word." 3. The director chosen. See "Spurgeon's Sermons, "No. 878: "A Well ordered Life." Ver. 133. 1. Order in outward life desired. 2. Order according to the divine idea. 3. Order in the government within. Ver. 133. 1. Help needed. (a) To avoid sin. (b) To be holy. 2. Help sought. (a) From below: "thy word." (b) From above: "order, "etc., and "let not, "etc. G.R. Ver. 133. Sin's sway in the soul. 1. Fervently deprecated. (a) Realization of the horrors of its rule. (b) Recognition of the better power. (c) Thorough exclusion sought. 2. Wisely combated. (a) Practicalness as well as prayerfulness. (b) Regard had to little "steps." 3. Steps to be governed by divine rule. 4. System not trusted apart from God. W.B.H. Ver. 133. Notice, 1. The right path for human feet: "In thy word." 2. The needed help to control the steps: "Order my steps." 3. The perverting power of a dominant sin: "Let not any, "etc. J.F. Psalms 119:134*

EXPOSITION.

Ver. 134. Deliver me from the oppression of man. David had tasted all the bitterness of this great evil. It had made him an exile from his country, and banished him from the sanctuary of the Lord: therefore he pleads to be saved from it. It is said that oppression makes a wise man mad, and no doubt it has made many a righteous man sinful. Oppression is in itself wicked, and it drives men to wickedness. We little know how much of our virtue is due to our liberty; if we had been in bonds under haughty tyrants we might have yielded to them, and instead of being confessors we might now have been apostates. He who taught us to pray, "Lead us not into temptation, "will sanction this prayer, which is of much the same tenor, since to be oppressed is to be tempted. So will I keep thy statutes. When the stress of oppression was taken off he would go his own way, and that way would be the way of the Lord. Although we ought not to yield to the threatenings of men, yet many do so; the wife is sometimes compelled by the oppression of her husband to act against her conscience: children and servants, and even whole nations have been brought into the same difficulty. Their sins will be largely laid at the oppressor's door, and it usually pleases God ere long to overthrow these powers and dominions which compel men to do evil. The worst of it is that some persons, when the pressure is taken off from them, follow after unrighteousness of their own accord. These give evidence of being sinners in grain. As for the righteous, it happens to them as it did to the apostles of old, "Being let go, they went to their own company. "When saints are freed from the tyrant they joyfully pay homage to their king.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 134. Deliver me from the oppression of man. 1. "Man" by way of distinction. There is the oppression and tyranny of the Devil and sin; but the Psalmist doth not mean that now: Heminum non daemonum, saith Hugo. 2. "Man" by way of aggravation. Homo homini lupus:no creatures so ravenous and destructive to one another as man. It is a shame that one man should oppress another. Beasts do not usually devour those of the same kind; but, usually, a man's enemies are those of his own household: Matthew 10:36. The nearer we are in bonds of alliance, the greater the hatred. 3. "Man" by way of diminution. And to lessen the fear of this evil, this term Adam is given them, to show their weakness in comparison of God. Thou art God; but they that are so ready and forward to oppress and injure us are but men; thou canst easily overrule their power and break the yoke. I think this consideration chiefest, because of other places. "Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?" Isaiah 41:12-13. Thomas Manton. Ver. 134. From the oppression of man. Some render it, "from the oppression of Adam; "as Jarchi observes; and Arama interprets it of the sin of Adam, and as a prayer to be delivered or redeemed from it; as the Lord's people are by the blood of Christ. John Gill. HINTS TO PREACHERS. Ver. 134. What sins may be produced by oppression. What obedience ought to come from those who are set free. Ver. 134. 1. The course to he pursued: "thy precepts." 2. The opposition to that course: "the oppression of men." (a) Human opinions. (b) Human examples. 3. Human sympathies. 4. Interests. 5. Persecutions. 6. The resistance to that opposition: "Deliver me, so will I, "etc. G.R. Ver. 134. Hindrances removed. 1. The impeding influence of persecution. 2. The prayer of the persecuted one. 3. The conduct of the delivered one (Luke 1:74, Luke 1:75). G.A.D. Ver. 134. 1. How some men oppress their fellows. By the laws they make as statesmen. By the books they write as authors. By the tyranny they exercise as masters. By the lives they live as professors. By the sermons they deliver as ministers! 2. How the prayer of the oppressed may be answered. By the gift of wise and good statesmen. By increase of sound literature. By the conversion or removal of hard masters. By a baptism of the Spirit on the church. W.W. Psalms 119:135*

EXPOSITION.

Ver. 135. Make thy face to shine upon thy servant. Oppressors frown, but do thou smile. They darken my life, but do thou shine upon me, and all will be bright. The Psalmist again declares that he is God's servant, and he seeks for no favour from others, but only from his own Lord and Master. And teach me thy statutes. This is the favour which he considers to be the shining of the face of God upon him. If the Lord will be exceeding gracious, and make him his favourite, he will ask no higher blessing than still to be taught the royal statutes. See how he craves after holiness; this is the choicest of all gems in his esteem. As we say among men that a good education is a great fortune, so to be taught of the Lord is a gift of special grace. The most favoured believer needs teaching; even when he walks in the light of God's countenance he has still to be taught the divine statutes or he will transgress.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 135. Make thy face to shine upon thy servant. The face of God shines upon us, when, in his providence, we are guided and upheld; also when we are made to share in the good things of his providence, and when we are placed in a position wherein we can do much good. Much more does the face of God shine upon us, when we are favoured with tokens of his gracious favour; for then we grow under the consciousness of a loving God, with rich supplies of his grace and Spirit. John Stephen. Ver. 135. Make thy face to shine upon thy servant. Oftentimes the wrongful dealings of men, of others, and of ourselves, like a cloud of smoke arising from the earth and obscuring the face of the sun, hide from us for a while the light, of the countenance of God: but he soon clears it all away, and looks down upon us in loving mercy as before, lighting for us the path of obedience, and brightening our way unto himself. "Plain Commentary, "1859. Ver. 135. Make thy face to shine upon thy servant. The believer's incessant cry is, Let me see "the King's face." This is a blessing worth praying for. It is his heart's desire, his present privilege, and what is infinitely better, his sure, everlasting prospect "They shall see his face." Revelation 22:4. Charles Bridges. Ver. 135. Make thy face to shine... and teach me. Blessed is the man whom eternal Truth teacheth, not by obscure figures and transient sounds, but by direct and full communication. The perceptions of our senses are narrow and dull, and our reason on those perceptions frequently misleads us. He whom the eternal Word condescends to teach is disengaged at once from the labyrinth of human opinions. For "of one word are all things"; and all things without voice or language speak of him alone: he is that divine principle which speaketh in our hearts, and without which there can be neither just apprehension nor rectitude of judgment. O God, who art the truth, make me one with thee in everlasting life! I am often weary of reading, and weary of hearing; in thee alone is the sum of my desire! Let all teachers be silent, let the whole creation be dumb before thee, and do thou only speak unto my soul! Thy ministers can pronounce the words, but cannot impart the spirit; they may entertain the fancy with the charms of eloquence, but if thou art silent they do not inflame the heart. They administer the letter, but thou openest the sense; they utter the mystery, but you reveal its meaning; they point out the way of life, but you bestow strength to walk in it; they water, but thou givest the increase. Therefore do thou, O Lord, my God, Eternal Truth! speak to my soul! lest, being outwardly warmed, but not inwardly quickened, I die, and be found unfruitful. "Speak, Lord, for thy servant heareth." "Thou only hast the words of eternal life." Thomas a Kempis, 1380-1471. Ver. 135. Make thy face to shine teach me, etc. God hath many ways of teaching; he teaches by book, he teaches by his fingers, he teaches by his rod; but his most comfortable and effectual teaching is by the light of his eye: "O send out thy light and thy truth; let them lead me: let them bring me unto thy holy hilt:" Psalms 42:3. Richard Alleine (1611-1681), in "Heaven Opened." Ver. 135. Make thy face to shine... teach me thy statutes. God's children, when they beg comfort, also beg grace to serve him acceptably. For by teaching God's statutes is not meant barely a giving speculative knowledge of God's will; for so David here; "Make thy face to shine"; and "Teach me thy statutes." Thomas Manton. HINTS TO PREACHERS. Ver. 135. 1. A choice position: "thy servant." 2. A choice delight: "thy face to shine." 3. A choice privilege: "teach me thy statutes." Ver. 135. 1. God in the word: "Thy word." 2. God for the word: "Teach me, "etc. 3. God with the word: "Make thy face, "etc. G.R. Ver. 135. Sunshine. 1. The light in which we can best learn our lessons God's favour shown in pardon, justification, adoption, assurance, etc. 2. The lessons we should learn in the light grace is productive of holiness. C.A.D. Ver. 135. 1. A rich historic promise (Numbers 6:25). Its sublime origin and associations. 2. The new prayer born of it. (a) Looks up for the face Divine; the same in its majestic sweetness that has watched generations decay since the word was first spoken. (b) Asks to know its shining. Light of fatherhood, etc. 3. The old prayer repeated: "Teach me thy statutes." Last time in the psalm. (a) Our need of teaching oft repeated prayer. (b) The intimate connection between obedience and the shining of God's face. W.B.H. Psalms 119:136*

EXPOSITION.

Ver. 136. Rivers of waters run down mine eyes, because they keep not thy law. He wept in sympathy with God to see the holy law despised and broken. He wept in pity for men who were thus drawing down upon themselves the fiery wrath of God. His grief was such that he could scarcely give it vent; his tears were not mere drops of sorrow, but torrents of woe. In this he became like the Lord Jesus, who beheld the city, and wept over it; and like unto Jehovah himself, who hath no pleasure in the death of him that dieth, but that be turn unto him and live. The experience of this verse indicates a great advance upon anything we have had before: the psalm and the Psalmist are both growing. That man is a ripe believer who sorrows because of the sins of others. In Psalms 119:120 his flesh trembled at the presence of God, and here it seems to melt and flow away in floods of tears. None are so affected by heavenly things as those who are much in the study of the word, and are thereby taught the truth and essence of things. Carnal men are afraid of brute force, and weep over losses and crosses; but spiritual men feel a holy fear of the Lord himself, and most of all lament when they see dishonour cast upon his holy name. "Lord, let me weep for nought but sin, And after none but thee, And then I would, O that I might! A constant weeper be."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 136. Rivers of waters run down my eyes. Most of the easterners shed tears much more copiously than the people of Europe. The psalmist said rivers of waters ran down his eyes; and though the language is beautifully figurative, I have no doubt it was also literally true. I have myself seen Arabs shed tears like streams. John Gadsby. Ver. 136. Rivers of waters run down mine eyes, etc. Either because mine eyes keep not thy law, so some. The eye is the inlet and outlet of a great deal of sin, and therefore it ought to be a weeping eye. Or rather, they, i.e., those about me: Psalms 119:139. Note, the sins of sinners are the sorrows of saints. We must mourn for that which we cannot mend. Matthew Henry. Ver. 136. Rivers of waters run down mine eyes, etc. David's afflictions drew not so many tears from him as the sins of others; not his banishment by his son, as the breach of God's law by the wicked. Nothing went so to his heart as the dishonour of God, whose glory shining in his word and ordinances, is dearer to the godly than their lives. Elijah desired to die when he saw God so dishonoured by Ahab and Jezebel. The eye is for two things, sight and tears: if we see God dishonoured, presently our eyes should be filled with tears. William Greenhill, 1591-1677. Ver. 136. Rivers of waters run down mine eyes, etc. Godly men are affected with deep sorrow for the sins of the ungodly. Let us consider the nature of this affection. 1. It is not a stoical apathy, and affected carelessness; much less a delightful partaking with sinful practices. 2. Not a proud setting off of their own goodness, with marking the sin of others as the Pharisee did in the gospel. 3. Not the derision and mocking of the folly of men, with that "laughing philosopher": it comes nearer to the temper of the other who wept always for it. 4. It is not a bitter, bilious anger, breaking forth into railings and reproaches, nor an upbraiding insultation. 5. Nor is it a vindictive desire of punishment, venting itself in curses and imprecations, which is the rash temper of many, but especially of the vulgar sort. The disciples' motion to Christ was far different from that way, and yet he says to them, "We know not of what spirit ye are." They thought they had been of Elijah's spirit, but he told them they were mistaken, and did not know of what a spirit they were in that motion. Thus heady zeal often mistakes and flatters itself. We find not here a desire of fire to come down from heaven upon the breakers of the law, but such a grief as would rather bring water to quench it, if it were falling on them. "Rivers of waters run down mine eyes." Robert Leighton. Ver. 136. Rivers of waters run down mine eyes, etc. The Lord requireth this mourning bitterly for other men's sins to keep our hearts the more tender and upright; it is an act God useth to make us more careful of our own souls, to be troubled at the sins of others, at sin in a third person. It keepeth us at a great distance from temptation. This is like quenching of fire in a neighbour's house: before it comes near thee, thou runnest with thy bucket. There is no way to keep us free from the infection, so much as mourning. The soul will never agree to do that which it grieved itself to see another do. And, as it keepeth us upright, so also humble, fearful of Divine judgment, tender lest we ourselves offend, and draw down the wrath of God. He that shrugs when he seeth a snake creeping upon another, will much more be afraid when it cometh near to himself. In our own sins we have the advantage of conscience scourging the soul with remorse and shame; in bewailing the sins of others, we have only the reasons of duty and obedience. They that fight abroad out of love to valour and exploits, will certainly fight at home out of love to their own safety. Thomas Manton. Ver. 136. Rivers of waters run down mine eyes, etc. Thus uniformly is the character of God's people represented not merely as those who are free from but as "those that sigh and cry for all the abominations that are done it, the midst of the land": Ezekiel 9:4 And who does not see what an enlarged sphere still presents itself on every side for the unrestrained exercise of Christian compassion? The appalling spectacle of a world apostatized from God, of multitudes sporting with everlasting destruction as if the God of heaven were "a man that he should lie" is surely to force "rivers of waters" from the hearts of those that are concerned his honour. What a mass of sin ascends as a cloud before the Lord, a single heart! Add the aggregate of a village a town a country a world! every day every hour every moment. Well might the "waters rise to an overflowing tide, ready to burst its barriers." Charles Bridges. Ver. 136. Rivers of waters run down mine eyes, because they keep not law. The vices of the religious are the shame of religion: the sight this hath made the stoutest champions of Christ melt into tears. David was one of those great worthies of the world, not matchable in his time yet he weeps. Did he tear in pieces a bear like a kid? Rescue a lamb will the death of a lion? Foil a mighty giant, that had dared the whole of God? Did he like a whirlwind, bear and beat down his enemies bel him; and now, does he, like a child or a woman, fall weeping? Yes, had heard the name of God blasphemed, seen his holy rites profaned, his statutes vilipended, and violence offered to the pure chastity of that virgin, religion; this resolved that valiant heart into tears: "Rivers of waters run down mine eyes." Thomas Adams. Ver. 136. My soul frequently spent itself in such breathings after conformity to the law of God as the one hundred and nineteenth Psalm is with throughout: "O that my ways were directed to keep thy My heart breaketh through the longing it hath to thy commands at times; incline my heart that I may keep them alway unto the end, "the like. This appeared further in a fixed dislike of the least inconformity: to the law, either in myself or others. Now; albeit I was always affected with my own or others' breaches, yet this was my burden; I always that rivers of tears might run down mine eyes, because I, or transgressors, kept not God's law. Thomas Halyburton, 1674-1712. Ver. 136. If we grieve not for others, their sin may become Ezekiel 4:8 1 Corinthians 5:2. William Nicholson. HINTS TO PREACHERS. Ver. 136. Abundant sorrow for abounding sin. Other men's sins the saint's own sorrows. He thinks of the good God provoked, of the sinners themselves debased, of their death, and their perdition. Ver. 136. 1. Occasion of his grief: "they keep not thy law." 2. Extent of his grief: "rivers, "etc. See examples in Jeremiah, Ezra, Paul, Christ himself. 3. Effect of his grief. To warn, teach, invite, and exhort them as in his psalms. G.R. Ver. 136. Sacred tears. 1. The world sinning. 2. The church weeping. 3. It is time the world began to weep for itself. C.A.D. Ver. 136. I weep, because, 1. Of the dishonour done to the Law giver. 2. Of the injury done to the law breaker. 3. Of the wrong done to the law abiding. "That kingly prophet, that wept so plentifully for his own offences (Psalms 6:6), had yet floods of tears left to bewail his people's" (Psalms 119:136). Thomas Adams. "Benedetti, a Franciscan monk, author of the Stabat Mater, one day was found weeping, and when asked the reason of his tears, he exclaimed, I weep because Love goes about unloved." W.H.J.P. Psalms 119:137*

EXPOSITION.

This passage deals with the perfect righteousness of Jehovah and his word, and expresses the struggles of a holy soul in reference to that righteousness. The initial letter with which every verse commences in the Hebrew is "P", and the keyword to us is PURITY. Ver. 137. Righteous art thou, O LORD. The Psalmist has not often used the name of Jehovah in this vast composition. The whole psalm shows him to have been a deeply religious man, thoroughly familiar with the things of God; and such persons never use the holy name of God carelessly, nor do they even use it at all frequently in comparison with the thoughtless and the ungodly. Familiarity begets reverence in this case. Here he uses the sacred name in worship. He praises God by ascribing to him perfect righteousness. God is always right, and he is always actively light, that is, righteous. This quality is bound up in our very idea of God. We cannot imagine an unrighteous God. And upright are thy judgments. Here he extols God's word, or recorded judgments, as being right, even as their Author is righteous. That which conics from the Righteous God is itself righteous. Jehovah both saith and doth that which is right, and that alone. This is a great stay to the soul in time of trouble. When we are most sorely afflicted, and cannot see the reason for the dispensation, we may fall back upon this most sure and certain fact, that God is righteous, and his dealings with us are righteous too. It should be our glory to sing this brave confession when all things around us appear to suggest the contrary. This is the richest adoration this which rises from the lips of faith when carnal reason mutters about undue severity, and the like.

EXPLANATORY NOTES AND QUAINT SAYINGS.

S. Jerome, whom most of the medievalists follow, explains Tsaddi as meaning justice or righteousness, which, however, is mru, tsedek But he is so far right that there is a play in this strophe on the sound of the initial letter, as in the case of Gemol;for the very first word, righteous, is mru, tsaddik, and the whole scope of the strophe is the strong grasp which even the young and inexperienced soul can have of righteousness amidst the troubles of the world. Neale and Littledale. All these verses begin with Tzaddi, the eighteenth letter of the Hebrew alphabet; Psalms 119:137, Psalms 119:142, Psalms 119:144, with some form of the word which we render righteous, or righteousness; each of the remainder with a wholly different word. William S. Plumer.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 137. Righteous art thou, O LORD, etc. Here David, sore troubled with grief for the wickedness of his enemies, yea, tempted greatly to impatience and distrust, by looking to their prosperous estate, notwithstanding their so gross impiety, doth now show unto us a three fold ground of comfort, which in this dangerous temptation upheld him. The first is, a consideration of that which God is in himself; namely, just and righteous: the second, a consideration of the equity of his word; the third, a view of his constant truth, declared in his working and doing according to his word. When we find ourselves tempted to distrust by looking to the prosperity of the wicked, let us look up to God, and consider his nature, his word, his works, and we shall find comfort. Righteous art thou. This is the first ground of comfort a meditation of the righteousness of God's nature; he alters not with times, he changes not with persons, he is, alway and unto all, one and the same righteous and holy God. Righteousness is essential to him, it is himself; and he can no more defraud the godly of their promised comforts, not let the wicked go unpunished in their sins, than he can deny himself to be God, which is impossible. William Cowper. Ver. 137. Righteous art thou, O LORD, etc. Essentially, originally, and of himself; naturally, immutably and universally, in all his ways and works of nature and grace; in his thoughts, purposes, counsels, and decrees; in all the dispensations of his providence; in redemption, in the justification of a sinner, in the pardon of sin, and in the gift of eternal life through Christ. "And upright are thy judgments." They are according to the rules of justice and equity. He refers to the precepts of the word, the doctrines of the gospel, as well as the judgments of God inflicted on wicked men, and all the providential dealings of God with his people, and also the final judgment. John Gill. Ver. 137. Righteous art thou, O LORD, etc. Here is much to keep the children of God in awe. The Lord is a righteous God: though they have found mercy and taken sanctuary in his grace, the Lord is impartial in his justice. God that did not spare the angels when they sinned, nor his Son when he was a sinner by imputation, will not spare you, though you are the dearly beloved of his soul: Proverbs 11:31. The sinful courses of God's children occasion bitterness enough; they never venture upon sin, but with great Joss. If Paul give way to a little pride, God will humble him. If any give way to sin, their pilgrimage will be made uncomfortable. Eli falls into negligence and indulgence, then is the ark of God taken, his two sons are slain in battle, his daughter-in-law dies, he himself breaks his neck. Oh! the wonderful tragedies that sin works in the houses of the children of God! David, when he intermeddled with forbidden fruit, was driven from his palace, his concubines defiled, his own son slain; a great many calamities did light upon him. Therefore the children of God have cause to fear; for the Lord is a just God, and they will find it so. Here upon earth he hath reserved liberty to visit their iniquity with rods, and their transgression with scourges. I must press you to imitate God's righteousness: "If ye know that he is righteous, ye know that every one that doeth righteousness is born of him": 1 John 2:29. You have a righteous God; and this part of his character you should copy out. Thomas Manton. Ver. 137. David's great care, when he was under the afflicting hand of God, was to clear the Lord of injustice. Oh! Lord, saith he, there is not the least show, spot, stain, blemish, or mixture of injustice, in all the afflictions thou hast brought upon me. I desire to take shame to myself, and to set to my seal, that the Lord is righteous, and that there is no injustice, no cruelty, nor no extremity in all that the Lord hath brought upon me. He sweetly and readily subscribes unto the righteousness of God in those sharp and smart afflictions that God exercised him with. "Righteous art thou, O LORD, and upright are thy judgments." God's judgments are always just; he never afflicts but in faithfulness. His will is the rule of justice; and therefore a gracious soul dares not cavil nor question his proceedings. Thomas Brooks. Ver. 137. The hundred and thirty-seventh verse, like the twenty-fifth, is associated with the sorrows of an Imperial penitent (Gibbon, Decline and Fall, ch. 46). When the deposed and captive Emperor Maurice was led out for execution by the usurper Phocas, his five sons were previously murdered one by one in his presence; and at each fatal blow he patiently exclaimed, "Righteous art thou, O Lord, and upright are thy judgments." Neale and Littledale. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 137-144. The righteousness of God and his word. (Psalms 119:137-138). Indignation at the forgetfulness of the enemies (Psalms 119:139) The purity of the word (Psalms 119:140-141). This righteousness of God and his testimonies is everlasting (Psalms 119:142-144). HINTS TO PREACHERS. Ver. 137-138. Solemn contemplation. 1. The contemplation of the deep and awful display of the divine character is good for the soul. 2. It will lead to a conviction of the righteousness of God's character and administration. 3. It will result in loyal submission. C.A.D. Ver. 137. A consideration of divine righteousness. Convinces us of sin, reconciles us to trying providence, excites a desire to imitate, arouses to reverent adoration. Ver. 137. God is righteous. 1. In his commands. 2. In his threatenings. 3. In his chastisement. 4. In his judgments. 5. In his promises. G.R. Psalms 119:138*

EXPOSITION.

Ver. 138. Thy testimonies that thou hast commanded are righteous and very faithful. All that which God hath testified in his word is right and truthful. It is righteous, and may be relied upon for the present; it is faithful, and may be trusted in for the future. About every portion of the inspired testimonies there is a divine authority, they are issued and published by God's command, and they bear the impress of the royal style which carries omnipotence about it. Not only the precepts but the promises also are commanded of the Lord, and so are all the teachings of Scripture. It is not left to our choice whether we will accept them or no; they are issued by royal command, and are not to be questioned. Their characteristic is that they are like the Lord who has proclaimed them, they are the essence of justice and the soul of truth. God's word is righteous and cannot be impeached; it is faithful and cannot be questioned it is true from the beginning, and it will be true unto the end. Dwell upon that "sweet word" "very faithful." What a mercy that we have a God to deal with who is scrupulously faithful, true to all the items and details of his promises, punctual to time, steadfast during all time. Well may we risk all upon a word which is" ever faithful, ever sure."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 138. Thy testimonies that thou hast commanded are righteous and very faithful. The force of this expression is much feebler than that of the original, which literally may be rendered, "Thou hast commanded righteousness thy testimonies, and truth exceedingly. "So the Septuagint hath it. Righteousness and truth were his testimonies; the testimonies were one with his righteousness and truth. The English translation gives the quality of the testimonies; the Hebrew gives that which is commanded; as if we might say, Thou hast enjoined righteousness to be thy testimonies, and truth exceedingly. John Stephen. Ver. 138. Thy testimonies. The word of God is called his testimony, both because it testifies his will, which he will have us to do; as also because it testifies unto men truly what shall become of them, whether good or evil. Men by nature are curious to know their end, rather than careful to mend their life; and for this cause seek answers where they never get good: but if they would know, let them go to the word and testimony; they need not to seek any other oracle. If the word of God testify good things unto them, they have cause to rejoice; if otherwise it witnesseth evil unto them, let them haste to prevent it, or else it will assuredly overtake them. William Cowper. Ver. 138. Righteous and very faithful. Literally, "faithfulness exceedingly." Harsh and severe as they may seem, they are all thoroughly for man's highest good. William Kay. HINTS TO PREACHERS. Ver. 138. Very faithful. Based on a faithful covenant; confirmed by faithful promises; carried out by a faithful Redeemer; enjoyed hitherto; relied on for the future. "Though we believe not, yet he abideth faithful." Psalms 119:139*

EXPOSITION.

Ver. 139. In the last two verses David spoke concerning his God and his law; here he speaks of himself, and says, My zeal hath consumed me, because mine enemies have forgotten thy words: this was no doubt occasioned by his having so clear a sense of the admirable character of God's word. His zeal was like a fire burning within his soul. The sight of man's forgetfulness of God acted as a fierce blast to excite the fire to a more vehement flame, and it blazed until it was ready to consume him. David could not bear that men should forget God's words. He was ready to forget himself, aye, to, consume himself, because these men forgot God. The ungodly were David s enemies: his enemies, because they hated him for his godliness; his enemies, because he abhorred them for their ungodliness. These men had gone so far in iniquity that they not only violated and neglected the commands of God, but they appeared actually to have forgotten them. This put David into a great heat; he burned with indignation. How dare they trample on sacred things! How could they utterly ignore the commands of God himself! He was astonished, and filled with holy anger.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 139. My zeal hath consumed me. "Zeal" is a high degree of love; and when the object of that love is ill treated, it vents itself in a mixture of grief and indignation, which are sufficient to wear and "consume" the heart. This will be the case where men rightly conceive of that dishonour which is continually done to God by creatures whom he hath made and redeemed. But never could the verse be uttered, with such fulness of truth and propriety, by any one, as by the Son of God, who had such a sense of his Father's glory, and of man's sin, as no person else ever had. And, accordingly, when his zeal had exerted itself in purging the temple, St. John tells us, "his disciples remembered that it was written, The zeal thine house hath eaten me up." The place where it is so written Psalms 69:9, and the passage is exactly parallel to this before us. Horne. Ver. 139. My zeal hath consumed me, etc. Zeal is the heat or tension of the affections; it is a holy warmth, whereby our love and an are drawn out to the utmost for God, and his glory. Now, our love to and his ways, and our hatred of wickedness, should be increased, because ungodly men. Cloudy and dark colours in a table, make those that are and lively to appear more beautiful; others' sin should make God and godliness more amiable in thine eyes. Thy heart should take fire by striking on such cold flints. David by a holy antiperistasis, did kindle from of coldness: "My zeal hath consumed me, because mine enemies have forgotten words." Cold blasts make a fire to flame the higher, and burn the hotter George Swinnock. Ver. 139. My zeal hath consumed me. The fire of zeal, like the fire which consumed Solomon's sacrifice, cometh down from heaven; and zealots are not those salamanders that always live in the fire of hatred contention; but seraphs, burning with the spiritual fire of divine And there true zeal inflames the desires and affections of the soul. If it be true zeal, then tract of time, multitude of discouragements, falseness of deserting the cause, strength of oppositions, will not tire out a man's s Zeal makes men resolute, difficulties are but whetstones to their fortitude steels men's spirits with an undaunted resolution. This was the zeal burned in the disciples (Luke 24:0), that consumed David here, and up the very marrow of Christ: John 2:17. Abraham Wright. Ver. 139. My zeal hath consumed me. There are divers kinds of there is a zeal of the world, there is a zeal of the flesh, there is a zeal of religion, there is a zeal of heresy, and there is a zeal of the true God. First, we see the zeal of the world maketh men to labour day night to get a transitory thing. The zeal of the flesh torments me minds early and late for a momentary pleasure. The zeal of heresy maketh travel and compass sea and land, for the maintaining and increasing of opinion. Thus we see every man is eaten up with some kind of zeal. The drunkard is consumed with drunkenness, the whoremonger is spent with his whoredom, the heretic is eaten with heresies. Oh, how ought this to ashamed, who are so little eaten, spent, and consumed with the zeal of word! And so much the rather, because godly zeal leaveth in us advantage and a recompence, which the worldly and carnally zealous have not. For when they have spent all the strength of their bodies, powers of their mind, they have no gain or comfort left, but torment conscience; and when they are outwardly spent, they are inwardly never better: whereas the godly being concerned for a good thing, and eaten with the zeal of God's glory, have this notable privilege and profit, howsoever their outward man perisheth and decayeth, yet their inward is still refreshed and nourished to everlasting life. Oh, what a benefit to be eaten up with the love and zeal of a good thing! Richard Greenham. Ver. 139. Have forgotten thy words. A proper phrase to set forth in the bosom of the visible church who do not wholly deny and reject word and rule of Scripture, but yet live on as though they had it: they do not observe it; as if God had never spoken any such thing, given them any such rule. They that reject and condemn such things as word enforces, surely do not remember to do them. Thomas Manton. HINTS TO PREACHERS. Ver. 139. Zeal. 1. Consuming self. 2. Inflamed by that which would naturally quench it. 3. Fed upon God's words. Ver. 139. Zeal. 1. Flourishing in an unpromising atmosphere. 2. Attaining an astonishing growth. 3. Accomplishing a blessed work the consumption of self. C.A.D. Ver. 139. 1. The object of his zeal: "Thy words." 2. The occasion of his zeal: "Mine enemies, "etc. 3. The fervour of his zeal: "My zeal hath consumed me." G.R. Psalms 119:140*

EXPOSITION.

Ver. 140. Thy word is very pure. It is truth distilled, holiness in its quintessence. In the word of God there is no admixture of error or sin. It is pure in its sense, pure in its language, pure in its spirit, pure in its influence, and all this to the very highest degree "very pure." "Therefore thy servant loveth it, "which is a proof that he himself was pure in heart, for only those who are pure love God's word because of its purity. His heart was knit to the word because of its glorious holiness and truth. He admired it, delighted in it, sought to practise it, and longed to come under its purifying power.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 140. Thy word is very pure. In the original, "tried, purified, like gold in the furnace, "absolutely perfect, without the dross vanity and fallibility, which runs through human writings. The more we try the promises, the surer we shall find them. Pure gold is so fixed, Boerhaave, informs us of an ounce of it set in the eye of a glass furnace for two months, without losing a single grain. George Horne. Ver. 140. Thy word is very pure; therefore, etc. The word of God is not only "pure, "free from all base admixture, but it is a purifier;it cleanses from sin and guilt every heart with which into comes into contact. "Now ye are clean, "said Jesus Christ to his disciples, "by the word which I have spoken unto you": John 15:3. It is this its pure quality combined with its tendency to purify every nature that yields to its holy influence, that endears it to every child of God. Here it is that he finds those views of the divine character, those promises, those precepts, those representations of the deformity of sin, of the beauty of holiness, which lead him, above all things, to seek conformity to the divine image. A child of God in his best moments does not wish the word of God brought down to a level with his own imperfect character, but desires rather that his character may be gradually raised to a conformity to that blessed word. Because it is altogether pure, and because it tends to convey to those who make it their constant study a measure of its own purity, the child of God loves it, and delights to meditate in it day and night. John Morison. Ver. 140. Thy word is very pure. Before I knew the word of God in spirit and in truth, for its great antiquity, its interesting narratives, its impartial biography, its pure morality, its sublime poetry, in a word, for its beautiful and wonderful variety, I preferred it to all other books; but since I have entered into its spirit, like the Psalmist, I love it above all things for its purity; and desire, whatever else I read, it may tend to increase my knowledge of the Bible, and strengthen my affection for its divine and holy truths. Sir William Jones, 1746-1794. Ver. 140. Thy word. Let us refresh our minds and our memories with some of the Scripture adjuncts connected with "the word, "and realize, in some degree at least, the manifold relations which it bears both to God and our souls. It is called "the word of Christ, " because much of it was given by him, and it all bears testimony to him...It is called "the word of his grace, "because the glorious theme on which it loves to expatiate is grace, and especially grace as it is seen in Christ's dying love for sinful men. It is called ololov tou staurou, "the word of the cross" (1 Corinthians 1:18), because in the crucifixion of the divine Redeemer we see eternal mercy in its brightest lustre. It is called "the word of the gospel, "because it brings glad tidings of great joy to all nations. It is called "the word of the kingdom, "because it holds out to all believers the hope of an everlasting kingdom of righteousness and peace. It is called "the word of salvation, "because the purpose for which it was given is the salvation of sinners. It is called "the word of truth, "because, as Chillingworth says, it has God for its author, salvation for its end, and truth without mixture of error for its contents. And we will only add, it is called "the word of life, "because it reveals to a sinful, perishing world the doctrines of life and immortality. IV. Graham, in "A Commentary on the First Epistle of John, "1857. Ver. 140. Therefore thy servant loveth it. Love in God is the fountain of all his benefits extended to us; and love in man is the fountain of all our service and obedience to God. He loved us first to do us good; and hereof it comes that we have grace to love him next to do him service. Love is such a duty that the want thereof cannot be excused in any; for the poorest both may and should love God: yet without it all the rest thou canst do in his service is nothing; nay, not if thou shouldest give thy goods to the poor, and offer thy body to be burned. Small sacrifices, flowing from faith and love, are welcome to him, where greater without these are but abomination to him. Proofs of both we have in the widow's mite and Cain's rich oblation; whereof the one was rejected, the other received. Happy are we though we cannot say, "We have done as God commands, "if out of a good heart we can say, "We love to do what he commands." William Cowper. Ver. 140. Therefore thy servant loveth it. Of all our grounds and reasons of love to the word of God, the most noble and excellent is to love the word for its purity. This showeth indeed that we are made partakers of the Divine nature: 2 Peter 1:4. For I play you mark, when we hate evil as evil, and love good as good, we have the same love and hatred that God hat Is. When once we come to love things because they are pure, it is a sign that we have the same love that God hath. Thomas Manton. Ver. 140. Thy servant loveth it. Otherwise, indeed, the Psalmist would not have been the Lord's servant at all. But he glories in the title because he delights in the pure service. John Stephen. Ver. 140-141. God's own utterance is indeed without spot, and therefore not to be carped at; it is pure, fire proved, noblest metal, therefore he loves it, and does not, though young and lightly esteemed, care for the remonstrances of his proud opponents, who are older and more learned than himself. Franz Delitzsch. HINTS TO PREACHERS. Ver. 140. 1. An awakened sinner adoring the holy law. 2. A saint loving it because the pure love the pure. 3. A saint among sinners loving the law all the more for its contrast. Ver. 140. 1. The crystal stream. (a) Flows from under the throne. (b) Mirrors heaven. (c) Undefiled through the ages. (d) Nourishes holiness as it flows. 2. The enraptured pilgrim. (a) Keeping by its brink. (b) Delighted with its lucid depths. 3. Pleased with its mirrored revelations self, heaven, God. 4. Cleansed and refreshed by its waters. W.B.H. Ver. 140. 1. The purity of God's Word. (a) It proceeds from a perfectly pure source: "Thy word." (b) It reveals a purity otherwise unknown. (c) It treats impure subjects with absolute purity. (d) It inculcates the most perfect purity. (e) It produces such purity in those who are subject to its power. 2. The love which its purity inspires in gracious souls. (a) They love it because, while it reveals their natural impurity, it shows them how to escape from it. (b) They love it because it conforms them to its own purity. (c) They love it because to a pure heart the purity of the word is one of its chief commendations. 3. The evidences of this love to the pure word. (a) Desire to possess it in its purity. (b) Subjection to its spirit and teachings. (c) Zeal for its honour and diffusion. W.H.J.P. Psalms 119:141*

EXPOSITION.

Ver. 141. I am small and despised: yet do I not forget thy precepts. That fault of forgetfulness which he condemned in others (Psalms 119:139) could not be charged upon himself. His enemies made no account of him, regarded him as a man without power or ability, and therefore looked down upon him. He appears to accept the situation and humbly take the lowest room, but he carries God's word with him. How many a man has been driven to do some ill action in order to reply to the contempt of his enemies: to make himself conspicuous he has either spoken or acted in a manner which he could not justify. The beauty of the Psalmist's piety was that it was calm and well balanced, and as he was not carried away by flattery, so was he not overcome by shame. If small, he the more jealously attended to the smaller duties; and if despised, he was the more in earnest to keep the despised commandments of God.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 141. I am small and despised, or, I have been. Some versions render it young; as if it had respect to the time of his anointing by Samuel, when he was overlooked and despised in his father's family (1 Samuel 16:11 1 Samuel 16:17:28); but the word here used is not expressive of age, but of state, condition, and circumstances; and the meaning is, that he was little in his own esteem, and in the esteem of men, and was despised; and that on account of religion, in which he was a type of Christ (Psalms 24:6 Isaiah 53:3), and which is the common lot of good men, who are treated by the world as the filth of it, and the offscouring of all things. John Gill. Ver. 141. I am small. They that love God may be reduced to a mean, low, and afflicted condition; the Lord seeth it meet for divers reasons: 1. That they may know their happiness is not in this world, and so the snore long for heaven, and delight in heavenly things. 2. It is necessary to cut off the provisions of the flesh and the fuel of their lusts. A rank soil breeds weeds; and when we sail with a full stream we are apt to be carried away with it. 3. That they may be more sensible of his displeasure against their sins and scandalous carriage by which they have dishonoured him, and provoked the pure eyes of his glory. 4. That they may learn to live upon the promises, and learn to exercise suffering graces; especially dependence upon God, who can support us without a temporal, visible interest. 5. That God may convince the enemies that there is a people that do sincerely serve him, and not for carnal, selfish ends: Job 1:6. That his glory may be more seen in their deliverance; and therefore, before God doth appear for his children, he bringeth them very low. Thomas Manton. Ver. 141. Small. This applies to David in his early days of trouble and persecution. It is difficult to find any other individual to whom it is so suitable. James G. Murphy. Ver. 141. A notable example to the shame of them, that perhaps will serve and praise God in their prosperity, and when they are increased; but let affliction or want come, and then they have little heart to do it. Abraham Wright. Ver. 141. Yet do not I forget thy precepts. God observeth what we do in our trouble: "If we have forgotten the name of our God, or stretched out our hands to a strange god: shall not God search this out? for he knoweth the secrets of the heart": Psalms 44:20-21. If we slacken our service to God, or fall off to any degree of apostasy, the Judge of hearts knoweth all: God knoweth whether we would have depraved and corrupt doctrine, worship, or ordinances; or whether we will faithfully adhere to him, to his word, and worship, and ordinances, whatever it cost us. In our poor and despicable condition we see more cause to love the word than we did before; because we experience supports and comforts which we have thereby: "Knowing that tribulation worketh patience, " etc. (Romans 5:3); "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ": 2 Corinthians 1:5. God hath special consolations for his afflicted and despised people, and makes their consolation by Christ to run parallel with, and keep pace with, their sufferings for Christ. Thomas Manton. Ver. 141. Yet do not I forget thy precepts. We see by experience that our affection leaves anything from the time it goes out of our remembrance. We cease to love when we cease to remember; but earnest love ever renews remembrance of that which is beloved. The first step of defection is to forget what God hath commanded, and what we are obliged in duty to do to him; and upon this easily follows the offending of God by our transgression. Such beasts as did not chew their cud, under the law were accounted unclean, and not meet to be sacrificed unto God: that was but a figure, signifying unto us that a man who hath received good things from God, and doth not think upon them, cannot feel the sweetness of them, and so cannot be thankful to God. William Cowper. HINTS TO PREACHERS. Ver. 141-144. A mournful song arid a joyful refrain. Stanza 1: "I am small and despised." Refrain. The everlasting righteousness of God. Stanza 2: "Trouble and anguish have seized me." Refrain: The everlasting righteousness of God. C.A.D. Ver. 141. Here is 1. David pious, and yet poor. He was a man after God's own heart, and yet "small and despised" in his own account and in account of many others. 2. David poor and yet pious; "small and despised" for his strict and serious godliness; yet his conscience can witness for him, that he "did not forget God's precepts." M. Henry. Ver. 141. 1. The source of man's littleness is in himself. 2. The source of his greatness is in the Divine word. Hence the greatest philosopher is a small man compared with the most uneducated whose delight is in the law of God, and who meditates, etc. G.R. Ver. 141. 1. A little scholar. 2. A quick learner. 3. A firm reminder. Ver. 141. Unknown, yet well known. 1. The estimate formed of the believer by the world. 2. The estimate formed of the believer by himself. 3. The profession made by the believer to God. 4. On a review, a revised estimate of the believer: 1 Corinthians 1:27 James 4:5. C.A.D. Psalms 119:142*

EXPOSITION.

Ver. 142. Thy righteousness is an everlasting righteousness. Having in a previous verse ascribed righteousness to God, he now goes on to declare that that righteousness is unchanging and endures from age to age. This is the joy and glory of the saints, that what God is he always will be, and his mode of procedure towards the sons of men is immutable: having kept his promise, and dealt out justice among his people, he will do so world without end. Both the righteousnesses and the unrighteousnesses of men come to an end, but the righteousness of God is without end. And thy law is the truth. As God is love, so his law is the truth, the very essence of truth, truth applied to ethics, truth in action, truth upon the judgment seat. We hear great disputes about, "What is truth?" The holy Scriptures are the only answer to that question. Note, that they are not only true, but the truth itself. We may not say of them that they contain the truth, but that they are the truth: "thy law is the truth." There is nothing false about the law or preceptory part of Scripture. Those who are obedient thereto shall find that they are walking in a way consistent with fact, while those who act contrary thereto are walking in a vain show.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 142. Thy righteousness is an everlasting righteousness. Here the law of God is honoured by the additional encomium, that it is everlasting righteousness and truth; as if it had been said, that all other rules of life, with whatever attractions they may appear to be recommended, are but a shadow, which quickly vanishes away. The Psalmist, no doubt, indirectly contrasts the doctrine of the law with all the human precepts which were ever delivered, that he may bring all the faithful in subjection to it, since it is the school of perfect wisdom. There may be more of plausibility in the refined and subtle disquisitions of men; but there is in them nothing firm or solid at bottom, as there is in God's law. This firmness of the divine law he proves in the following verse from one instance the continual comfort he found in it when grievously harassed with temptations. And the true test of the profit we have reaped from it is, when we oppose to all the distresses of whatever kind which may straiten us, the consolation derived from the word of God, that thereby all sadness may be effaced from our minds. David here expresses something more than he did in the preceding verse; for there he only said that he reverently served God, although from his rough and hard treatment he might seem to lose his labour; but now when distressed and tormented, he affirms that he finds in the law of God the most soothing delight, which mitigates all griefs, and not only tempers their bitterness, but also seasons them with a certain sweetness. Assuredly when this taste does not exist to afford us delight, nothing is more natural than for us to be swallowed up of sorrow. John Calvin. Ver. 142. Thy righteousness is an everlasting righteousness. Not only righteous at the first giving out, but righteous in all ages and times; and should we slight this rule that will hold for ever? In the world, new lords, new laws; men vary and change their designs and purposes; privileges granted today may be repealed tomorrow; but this wold will hold true for ever. Our justification by Christ is irrevocable; that part of righteousness is everlasting. Be sure you are justified now upon terms of the gospel, and you shall be justified for ever: your forgiveness is an everlasting forgiveness, and your peace is an everlasting peace: "I will remember their sin no more": Jeremiah 31:34. So the other righteousness of sanctification, it is for ever; approve yourselves to God now, and you will approve yourselves at the day of judgment. Thomas Manton. Ver. 142. Thy righteousness is an everlasting righteousness, etc. The original is better expressed thus, "Thy righteousness is righteousness everlastingly, and thy law is truth. "So the Septuagint. The English translation expresses the perpetuity of the righteousness, the original expresses also the character of it...God's righteousness is essentially and eternally righteousness. The expressions are absolute; there is only this righteousness, and only this truth. John Stephen. Ver. 142. Thy law is the truth. 1. It is the chief truth. There is some truth in the laws of men and the writings of men, even of heathens; but they are but sorry fragments and scraps of truth, that have escaped since the fall. 2. It is the only truth; that is, the only revelation of the mind of God that you can build upon. It is the rule of truth. 3. It is the pure truth. In it there is nothing but the truth, without the mixture of falsehood; every part is true as truth itself. It is true in the promises, threatenings, doctrines, histories, precepts, prohibitions. 4. It is the whole truth. It containeth all things necessary for the salvation of those that yield up themselves to be instructed by it. Thomas Manton. HINTS TO PREACHERS. Ver. 142. Righteousness, immutability, and truth combined in the revelation of God. Psalms 119:143*

EXPOSITION.

Ver. 143. Trouble and anguish have taken hold on me. This affliction may have arisen from his circumstances, or from the cruelty of his enemies, or from his own internal conflicts, but certain it is that he was the subject of much distress, a distress which apprehended him, and carried him away a captive to its power. His griefs, like fierce dogs, had taken hold upon him; he felt their teeth. He had double trouble: trouble without and anguish within, as the apostle Paul put it, "without were rightings and within were fears." Yet thy commandments are my delights. Thus he became a riddle; troubled, and yet delighted; in anguish, and yet in pleasure. The child of God can understand this enigma, for well he knows that while he is cast down on account of what he sees within himself he is all the more lifted up by what he sees in the word. He is delighted with the commandments, although he is troubled because he cannot perfectly obey them. He finds abundant light in the commandments, and by the influence of that light he discovers and mourns over his own darkness. Only the man who is acquainted with the struggles of the spiritual life will understand the expression before us. Let the reader herein find a balance in which to weigh himself. Does he find even when he is begin with sorrow that it is a delightful thing to do the will of the Lord? Does he find more joy in being sanctified than sorrow in being chastised? Then the spot of God's children is upon him.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 143. Trouble and anguish have taken hold on me: yet thy commandments are my delights. This is strange, that in the midst of anguish David had delight: but indeed the sweetness of God's word is best perceived under the bitterness of the cross. The joy of Christ and the joy of the world cannot consist together. A heart delighted with worldly joy cannot feel the consolations of the Spirit; the one of these destroys the other: but in sanctified trouble, the comforts of God's word are felt and perceived in a most sensible manner. Many a time hath David protested this delight of his in the word of God; and truly it is a great argument of godliness, when men come not only to reverence it, but to love it, and delight in it. Let this be considered by those unhappy men who hear it of custom, and count it but a weariness. Abraham Wright. Ver. 143. Trouble and anguish have taken hold on me, or "found me, "etc. We need not take pains, as many do, "to find trouble and anguish; "for they will, one day, "find us." In that day the revelations of God must be to us instead of all worldly "delights" and pleasures, which will then have forsaken us; and how forlorn and desolate will be our state if we should have no other delights, no other pleasures, to succeed them, and to accompany us into eternity. Let our study be then in the Scriptures, if we expect our comfort in them in time to come. George Horne. Ver. 143. Trouble and anguish have taken hold on me. You may conceive a bold figure here, as if Trouble and Anguish were being sent out against the helpless sons of men. These, like enemies, were going round. Instead of seizing upon the wicked, they had found the righteous man. So it was by the ordering of God. I suppose many of us have remarked, that the believer is never long at ease. He is in the world; he is in the flesh; there is indwelling sin; there are enemies around; there is the great enemy; besides all this, the Lord, for wise purposes, hides his face. Then the believer is in trouble and anguish. John Stephen. Ver. 143. Have taken hold on me. Hebrew, found me. Like dogs tracking out a wild beast hiding or fleeing. A.R. Fausset. Ver. 143. Thy commandments are my delights. Delight in moral things (saith Aquinas) is the rule by which we may judge of men's goodness or badness. Delectatio est quies voluntatis in bono. Men are good and bad as the objects of their delight are: they are good who delight in good things, and they are evil who delight in evil things. Thomas Manton. HINTS TO PREACHERS. Ver. 143. Mingled emotions. Ver. 143. 1. The dark cloud. Trouble, etc. 2. His silver lining. Yet, etc. Ver. 143. 1. The Saint cast into prison. (a) The jailers: "Trouble and anguish." (b) Their proceeding: "take hold" and make him fast. 2. Songs in the night. (a) Blessed theme: "thy commandments." (b) Ecstatic melodies: "delights." 3. Let the prisoners hear them. (a) Pain held, sin held, despair held. (b) It is matter and melody to open prisons. W.B.H. Ver. 143. Consider, 1. The excellency of the word, in that it gives delight when trouble and anguish oppress. 2. The great kindness of God in so framing his word that it can give delight at such a time, and under such circumstances. 3. The disposition of the believer to resort to the word for delight, when others give themselves over to vain grief and despondency. 4. The blessed position of the believer, in that he need never be without joy. J.F. Psalms 119:144*

EXPOSITION.

Ver. 144. The righteousness of thy testimonies is everlasting. First he had said that God's testimonies were righteous, then that they were everlasting, and now that their righteousness is everlasting. Thus he gives us a larger and more detailed account of the word of God the longer he is engaged in writing upon it. The more we say in praise of holy writ, the more we may say and the more we can say. God's testimonies to man cannot be assailed, they are righteous from beginning to end; and though ungodly men have opposed the divine justice, especially in the plan of salvation, they have always failed to establish any charge against the Most High. Long as the earth shall stand, long as there shall be a single intelligent creature in the universe, it will be confessed that God's plans of mercy are in all respects marvellous proofs of his love of justice: even that he may be gracious Jehovah will not be unjust. Give me understanding, and I shall live. This is a prayer which he is constantly praying, that God will give him understanding. Here he evidently considers that such a gift is essential to his lifting. To live without understanding is not to live the life of a man, but to be dead while we live. Only as we know and apprehend the things of God can we be said to enter into life. The more the Lord teaches us to admire the eternal rightness of his word, and the more he quickens us to the love of such lightness, the happier and the better we shall be. As we love life, and seek many days that we may see good, it behooves us to seek immortality in the everlasting word which liveth and abideth for ever, and to seek good in that renewal of our entire nature which begins with the enlightenment of the understanding and passes on to the regeneration of the entire man. Here is our need of the Holy Spirit, the Lord and giver of life, and the guide of all the quickened ones, who shall lead us into all truth. O for the visitations of his grace at this good hour!

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 144. The righteousness of thy testimonies is everlasting. Thy moral law was not made for one people, or for one particular time; it is as imperishable as thy nature, and of endless obligation. It is that law by which all the children of Adam shall be judged. "Give me understanding." To know and practise it. "And I shall live." Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfil the work of the law in my heart, having saved me from condemnation by it. Adam Clarke. Ver. 144. Give me understanding, and I shall live. I read it in connection with the preceding clause; for although David desires to have his mind enlightened by God, yet he does not conceive of any other way by which he was to obtain an enlightened understanding than by his profiting aright in the study of the law. Further, he here teaches that men cannot, properly speaking, be said to live when they are destitute of the light of heavenly wisdom; and as the end for which men are created is not that, like swine or asses, they may stuff their bellies, but that they may exercise themselves in the knowledge and service of God, when they turn away from such employment their life is worse than a thousand deaths. David therefore protests that for him to live was not merely to be fed with meat and drink, and to enjoy earthly comforts, but to aspire after a better life, which he could not do save under the guidance of faith. This is a very necessary warning; for although it is universally acknowledged that man is born with this distinction, that he excels the lower animals in intelligence, yet the great bulk of mankind, as if with deliberate purpose, stifle whatever light God pours into their understandings. I indeed admit that all men desire to be sharp witted; but how few aspire to heaven, and consider that the fear of God is the beginning of wisdom. Since, then, meditation upon the celestial life is buried by earthly care, men do nothing else than plunge into the grave, so that while living to the world, they die to God. Under the term life, however, the prophet denotes the utmost he could wish. Lord, as if he had said, although I am already dead, yet if thou art pleased to illumine my mind with the knowledge of heavenly truth, this grace alone will be sufficient to revive me. John Calvin. Ver. 144. Give me understanding, and I shall live. The saving knowledge of God's testimonies is the only way to live. There is a threefold life. 1. Life natural. 2. Life spiritual, and, 3. Life eternal. In all these considerations may the point be made good. First. Life is taken for the life of nature, or the life of the body, or life temporal, called "this life" in Scripture: 1 Corinthians 15:19; 1 Timothy 4:8. Life is better preserved in a way of obedience than by evil doing; that provoketh God to cast us off, and exposes us to dangers. It is not in the power of the world to make us live or die a day sooner or longer than God pleaseth. If God will make us happy, they cannot make us miserable: therefore, "Give me understanding, and I shall live"; that is, lead a comfortable and happy life for the present. Prevent sin, and you prevent danger. Obedience is the best way to preserve life temporal: as great a paradox as it seems to the world, it is a Scripture truth, "Keep my commandments, and live" (Proverbs 4:4); and, "Take fast hold of instruction; let her not go: keep her; for she is thy life" (verse 13); and, "Length of days is in her right hand; and in her left hand riches and honour" (Proverbs 3:16); and, "She is a tree of life" (verse 18). The knowledge and practice of the word is the only means to live comfortably and happily here, as well as for ever hereafter. Secondly. Life spiritual;that is twofold, the life of justification, and the life of sanctification. 1. The life of justification: "The free gift came upon all men unto justification of life": Romans 5:18. He is dead, not only on whom the hangman hath done his work, but also he on whom the judge hath passed sentence, and the law pronounces him dead. In this sense we were all dead, and justification is called justification to life; there is no living in this sense without knowledge: "By his knowledge shall my righteous servant justify many": Isaiah 43:11. We live by faith, and faith cometh by hearing, and hearing doeth no good unless the Lord giveth understanding; as meats nourish not unless received and digested. 2. The life of sanctification: "And you hath he quickened, who were dead in trespasses and sins": Eph 2:. And men live not properly till they live the life of grace; they live a false, counterfeit life, not a blessed, happy, certain, and true life. Now, this life is begun and carried on by saying knowledge: "The new man which is renewed in knowledge": Colossians 3:10. Again, men are said to be "alienated from the life of God through the ignorance that is in them": Ephesians 4:18. They that are ignorant are dead in sin: life spiritual cometh by knowledge. Hence begins the change of the inward man, and thenceforth we live. "Give me understanding, "ut vere in te vivare, that the true life began in me may grow and increase daily, but never be quenched by sin. Thirdly. Life everlasting, or our blessed estate in heaven. So it is Said of the saints departed, they all live unto God: Luke 20:38. And this is called the water of life, the tree of life, the crown of life; properly this is life. What is the present life in comparison of everlasting life? The present life, it is "mars vitalis", a living death; or "mortalis vita", a dying life, a kind of death; it is always in flux, like a stream: it runneth from us as fast as it cometh to us: "He fleeth also as a shadow, and continueth not": John 14:2. We die as fast as we live: it differeth but as the point from the line where it terminates. It is not one and the same, no permanent thing; it is like the shadow of a star in a flowing stream. Its contentments are base and low, called "the life of thine hand": Isaiah 57:10. It is patched up of several creatures, fain to ransack the storehouses of nature to support a ruinous fabric. And compare it with the life of grace here, it doth not exempt us from sin, nor miseries. Our capacities are narrow. We are full of fears, and doubts, and dangers; but in the life of glory we shall neither sin nor sorrow any more. This is meant here: "The righteousness of thy testimonies is everlasting: give me understanding, and I shall live"; it is chiefly meant of the life of glory. This is the fruit of saving knowledge, when we so know God and Christ as to come to God by him. Thomas Manton. Ver. 144. I shall live. I shall be kept from those sins which deserve and bring death. Matthew Pool. HINTS TO PREACHERS. Ver. 144. Everlasting righteousness revealed in the word, and producing everlasting life in believers. Ver. 144. 1. Eternal truths. 2. Eternal life dependent upon them. 3. A cry from amid these everlasting hills. W.B.H. Ver. 144 (last clause). 1. Consider the prayer in its simplicity. (a) It is suitable for the awakened sinner. (b) For the Christian struggling against temptation. (c) For the suffering believer. (d) For the worker (e) For aspiring minds in the church of God. (f) For expiring saints. 2. The prayer more fully opened up. (a) Here is want confessed. (b) The prayer is evidently put upon the footing of free grace: "Give." 3. Lay bare the argument in the prayer. 1. The word of God, when practically and experimentally understood, is a pledge of life. 2. The word of God is the incorruptible "seed" which liveth and abideth for ever. 3. It is the food of life. 4. It is the very flower and crown and glory of true life. 5. It is righteous. 6. It is everlasting. See "Spurgeon's Sermons, "No. 1572: "Alive." Psalms 119:145*

EXPOSITION.

This section is given up to memories of prayer. The Psalmist describes the time and the manner of his devotions, and pleads with God for deliverance from his troubles. He who has been with God in the closet will find God with him in the furnace. If we have cried we shall be answered. Delayed answers may drive us to importunity; but we need not fear the ultimate result, since God's promises are not uncertain, but are founded for ever. The whole passage shows us: How he prayed (Psalms 119:145). What he prayed for (Psalms 119:146). When he prayed (Psalms 119:147). How long he prayed (Psalms 119:148). What he pleaded (Psalms 119:149). What happened (Psalms 119:150). How he was rescued (Psalms 119:151). What was his witness as to the whole matter (Psalms 119:152). Ver. 145. I cried with my whole heart. His prayer was a sincere, plaintive, painful, natural utterance, as of a creature in pain. We cannot tell whether at all times he used his voice when he thus cried; but we are informed of something which is of much greater consequence, he cried with his heart. Heart cries are the essence of prayer. He mentions the unity of his heart in this holy engagement. His whole soul pleaded with God, his entire affections, his united desires all went out towards the living God. It is well when a man can say as much as this of his prayers: it is to be feared that many never cried to God with their whole heart in all their lives. There may be no beauty of elocution about such prayers, no length of expression, no depth of doctrine, nor accuracy of diction; but if the whole heart be in them they will find their way to the heart of God. Hear me, O Lord. He desires of Jehovah that his cries may not die upon the air, but that God may have respect to them. True supplicants are not satisfied with the exercise itself, they have an end and object in praying, and they look out for it. If God does not hear prayer we pray in vain. The term "hear" is often used in Scripture to express attention and consideration. In one sense God hears every sound that is made on earth, and every desire of every heart; but David meant much more; he desired a kindly, sympathetic hearing, such as a physician gives to his patient when he tells him his pitiful story. He asked that the Lord would draw near, and listen with friendly ear to the voice of his complaint, with the view of pitying him and helping him. Observe, that his whole hearted prayer goes to the Lord alone; he has no second hope or help. "Hear me, O Lord, "is the full range of his petition and expectation. I will keep thy statutes. He could not expect the Lord to hear him if he did not hear the Lord, neither would it be true that he prayed with his whole heart unless it was manifest that he laboured with all his might to be obedient to the divine will. His object in seeking deliverance was that he might be free to fulfil his religion and carry out every ordinance of the Lord. He would be a free man that he might be at liberty to serve the Lord. Note well that a holy resolution goes well with an importunate supplication: David is determined to be holy, his whole heart goes with that resolve as well as with his prayers. He will keep God's statutes in his memory, in his affections, and in his actions. He will not wilfully neglect or violate any one of the divine laws.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 145. I cried with my whole heart. As a man cries most loudly when he cries with all his mouth opened; so a man prays most effectually when he prays with his whole heart. Neither doth this speech declare only the fervency of his affection; but it imports also that it was a great thing which he sought from God. And thou, when thou prayest, pray for great things; for things enduring, not for things perishing: pray not for silver, it is but rust; nor for gold, it is but metal; nor for possessions, they are but earth. Such prayer ascends not to God. He is a great God, and esteems himself dishonoured when great things with great affection are not sought from him. William Cowper. Ver. 145. I cried with my whole heart. In all your closet duties God looks first and most to your hearts: "My son, give me thine heart": Proverbs 23:26. It is not a piece, it is not a corner of the heart, that will satisfy the Maker of the heart; the heart is a treasure, a bed of spices, a royal throne wherein he delights. God looks not at the elegancy of your prayers, to see how neat they are; nor yet at the geometry of your prayers, to see how long they are; nor yet at the arithmetic of your prayers, to see how many they are; nor yet at the music of your prayers, nor yet at the sweetness of your voice, nor yet at the logic of your prayers; but at the sincerity of your prayers, how hearty they are. There is no prayer acknowledged, approved, accepted, recorded, or rewarded by God, but that wherein the heart is sincerely and wholly. The true mother would not have the child divided. God loves a broken and a contrite heart, so he loathes a divided heart: Psalms 51:17; James 1:8. God neither loves halting nor halving; he will be served truly and totally. The royal law is, "Thou shalt love and serve the Lord thy God with all thy heart, and with all thy soul." Among the heathens, when the beasts were cut up for sacrifice, the first thing the priest looked upon was the heart, and if the heart was naught, the sacrifice was rejected. Verily, God rejects all those sacrifices wherein the heart is not. Prayer without the heart is but as sounding brass or a tinkling cymbal. Prayer is only lovely and weighty, as the heart is in it, and no otherwise. It is not the lifting up of the voice, nor the wringing of the hands, nor the beating of the breasts, nor an affected tone, nor studied motions, nor seraphical expressions, but the stirrings of the heart, that God looks at in prayer. God hears no more than the heart speaks. If the heart be dumb, God will certainly be deaf. No prayer takes with God, but that which is the travail of the heart. Thomas Brooks. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 145-152. The believer's cry. The reiterated cry (Psalms 119:145-148) An appeal for audience (Psalms 119:149). The nearness of the enemy (Psalms 119:150). But, in response to the cry, God is also near (Psalms 119:151). HINTS TO PREACHERS. Ver. 145-148. The cry. 1. Whence it came: from my heart. 2. Whither it went: to the Lord. 3. When it was heard: at dawn and dark. 4. What it sought: hearing, salvation. 5. What it promised: obedience. 6. How it was sustained: by hope in God's word. C.A.D. Ver. 145,146. The souls cry. 1. The depth from which it rose. 2. The height it reached. Ver. 145,146. Childlike prayer. 1. In its ring: "I cried." 2. In its directness: "to thee." 3. In its outburst: "whole heart." 4. In its outcries: "hear me"; "save me." 5. In its promise of better behaviour: "I will keep thy statutes." W.B.H. Ver. 145. 1. The model of player: "I cried with my whole heart." 2. The object of prayer: "Hear me, O Lord." 3. The accompaniment of prayer: "I will keep thy statutes." Psalms 119:146*

EXPOSITION.

Ver. 146. I cried unto thee. Again he mentions that his prayer was unto God alone. The sentence imports that he prayed vehemently, and very often; and that it had become one of the greatest facts of his life that he cried unto God. "Save me." This was his prayer; very short, but very full. He needed saving, none but the Lord could save him, to him he cried, "Save me" from the dangers which surround me, from the enemies that pursue me, from the temptations which beset me, from the sins which accuse me. He did not multiply words, and men never do so when they are in downright earnest. He did not multiply objects, and men seldom do so when they are intent upon the one thing needful: "save me" was his one and only prayer. And I shall keep thy testimonies. This was his great object in desiring salvation, that he might be able to continue in a blameless life of obedience to God, that he might be able to believe the witness of God, and also to become himself a witness for God. It is a great thing when men seek salvation for so high an end. He did not ask to be delivered that he might sin with impunity; his cry was to be delivered from sin itself. He had vowed to keep the statutes or laws, here he resolves to keep the testimonies or doctrines, and so to be sound of head as well as clean of hand. Salvation brings all these good things in its train. David had no idea of a salvation which would allow him to live in sin, or abide in error: he knew right well that there is no saving a man while he abides in disobedience and ignorance.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 146. I cried unto thee. The distressed soul expresses itself in strong cries and tears. Of old they cried unto the Lord, and he heard them in their distress. So Israel at the Red Sea. The men of the Reformation thus expressed themselves in earnest prayer, and found relief. Luther at the Diet of Worms, when remanded for another day, spent the long night in the loud utterance of prayer, that he might appear for his Lord before an august earthly assembly. Our reading of the covenanting times will remind us of many instances of the same. We may think of John Welch, going into his garden night after night, in a night covering, and crying to the Lord to grant him Scotland. The expression of prayer, however, is manifold as the frame of the spirit. Intense feeling will beget strong cries in prayer; but prayer that is uttered under realizing views of our gracious God will be mild, and often delivered as it were in whispers. So was Alexander Peden accustomed to pray, as if he had been engaged in calm converse with a friend... But when the feeling is intense, when wrath lies heavy upon us, when danger is apprehended as near, when the Lord is conceived to be at a distance, or when there is eager desire after immediate attainment in all these cases there will be the strong cries. Such seems to have been the state of the Psalmist's mind when he poured forth the expressive utterance of this part. John Stephen. Ver. 146. Brief as are the petitions, the whole compass of language could not make them more comprehensive. "Hear me." The soul is in earnest, the whole heart is engaged in the "cry." "Save me" includes a sinner's whole need pardon, acceptance, access, holiness, strength, comfort, heaven, all in one word Christ. The way of access is not indeed mentioned in these short ejaculations. But it is always implied in every moment's approach and address to the throne of grace. "Hear me" in the name of my all prevailing Advocate. "Save me" through him, whose name is Jesus the Saviour. Charles Bridges. Ver. 146. I cried unto thee. A crying prayer pierces the depths of heaven. We read not a word that Moses spake, but God was moved by his cry. Exodus 14:15. It means not an obstreperous noise, but melting moans of heart. Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not unpleasant to the inclined ears of God. "I cried unto God with my voice, "says David, "and he heard me out of his holy hill": Psalms 3:4. And this encourages to a fresh onset: "Hearken unto the voice of my cry, my King, and my God": Psalms 5:2. "Give ear unto my cry: hold not thy peace at my tears": Psalms 39:12. Another time he makes the cave echo with his cries. "I cried, I cried. Attend unto my cry, for I am brought very low." Samuel Lee (1625-1691), in "The Morning Exercises." Ver. 146. I cried unto thee; save me. In our troubles, we must have recourse to God, and sue to him by prayer and supplication for help and deliverance in due time; because he is the author of our trouble. In mercies and afflictions, our business lieth not with men, but God; by humble dealing with him we stop wrath at the fountain head: he that bindeth us must loose us; he is at the upper end of causes, and whoever be the instruments of our trouble, and how malicious soever, God is the party with whom we are to make our peace; for he hath the absolute disposal of all creatures, and will have us to acknowledge the dominion of his providence and our dependence upon him. In treaties of peace between two warring parties, the address is not made to private soldiers, but to their chief: "The Lord hath taken away, "saith Job; "When he giveth quietness, who then can make trouble?" Job 34:29. Thomas Manton. Ver. 146. Save me, and I shall keep the testimonies. The servants of God regard life itself as chiefly desirable on account of the opportunity which it affords for serving God: "Save me, that I may keep thy testimonies, "is the prayer of the believer in the day of trouble and conflict. "To me to live, "says he, "is Christ, and to die is gain." How unlike is this to the wicked! Their whole desire in the day of trouble is expended on the wish to escape calamity; they have no desire to be delivered from sin, no wish to be conformed to God! John Morison. Ver. 146. Save me. From my sins, my corruptions, my temptations, all the hindrances that lie in my way, that I may "keep thy testimonies." We must cry for salvation, not that we may have the case and comfort of it, but that we may have an opportunity of serving God the more cheerfully. Matthew Henry. Ver. 146. God hears us, that we should hear him. Thomas Manton. HINTS TO PREACHERS. Ver. 146. 1. Prayer remembered. 2. Prayer continued: "Save me." 3. Prayer yielding fruit: "I shall keep, "etc. Ver. 146. Salvation. 1. A likely path to it prayer: cry on. 2. The proper place for it: "unto thee"; not man, not the heart. 3. A sound view of it: "keep thy testimonies." Not to escape hell, or gain heaven, but to please and love God. W.B.H. Psalms 119:147*

EXPOSITION.

Ver. 147. I prevented the dawning of the morning, and cried. He was up before the sun, and began his pleadings before the dew began to leave the grass. Whatever is worth doing is worth doing speedily. This is the third time that he mentions that he cried. He cried, and cried, and cried again. His supplications had become so frequent, fervent, and intense, that he might hardly be said to be doing anything else from morning to night but crying unto his God. So strong was his desire after salvation that he could not rest in his bed; so eagerly did he seek it that at the first possible moment he was on his knees. I hoped in thy word. Hope is a very powerful means of strengthening us in prayer. Who would pray if he had no hope that God would hear him? Who would not pray when he has a good hope of a blessed issue to his entreaties? His hope was fixed upon God's word, and this is a sure anchorage, because God is true, and in no case has he ever run back from his promise, or altered the thing that has gone forth from his mouth. He who is diligent in prayer will never be destitute of hope. Observe that as the early bird gets the worm, so the early prayer is soon refreshed with hope.