- Home
- Bible
- Psalms
- Chapter 119
- Verse 119
Psalms 119:113
Verse
Context
Sermons
George Cutting
Thomas BrooksGeorge Cutting
Jack HylesThomas Brooks
Bakht SinghSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The eightfold Samech. His hope rests on God's word, without allowing itself to be led astray by doubters and apostates. סעפים (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions (סעפּים), Kg1 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet's love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Psa 119:115 (cf. Psa 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Psa 119:116-117. The מן in משּׁברי is the same as in בּושׁ מן. The ah of ואשׁעה is the intentional ah (Ew. 228, c), as in Isa 41:23. The statement of the ground of the סלית, vilipendis, does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read תּרעיתם, "their sentiment;" but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading השּׁבתּ or חשׁבתּ (Aquila, Symmachus, and Jerome; lxx ἐλογισάμην, therefore חשׁבתי) instead of חשׁבתּ might more readily be justified in Psa 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of השׁבית with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross (סגים( ssor). Accordingly משׁפטיך in Psa 119:120 are God's punitive judgments, or rather (cf. Psa 119:91) God's laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Lev. 26, Deut. 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Exo 34:7 and elsewhere, his skin shudders and his hair stands on end.
Jamieson-Fausset-Brown Bible Commentary
SAMECH. (Psa 119:113-120). vain thoughts--better, "unstable persons," literally, "divided men," those of a divided, doubting mind (Jam 1:8); "a double-minded man" [HENGSTENBERG], skeptics, or, skeptical notions as opposed to the certainty of God's word.
John Gill Bible Commentary
Hold thou me up, and I shall be safe,.... As all are, and none but such, who are in the hands of Christ; enclosed in the arms of everlasting love, upheld with the right hand of Jehovah, supported by his promises and grace, surrounded by his power, sustained by his love, and preserved in Christ Jesus; and I will have respect unto thy statutes continually; for nothing can more strongly engage a constant regard unto them than a sense of divine love, and a view of safety and security in the arms of it; or better enable to keep them than fresh communications of grace and strength: being upheld, saints hold on and out to the end; they go from strength to strength, run and are not weary, walk and faint not; and, having a supply of the Spirit, walk on in the judgments of the Lord, and keep his statutes, and do them. Or, "and I will rejoice" (l) in them, as Aben Ezra and Kimchi; or, "employ myself" in them, as Jarchi. (l) "solatiabor", Montanus; "delectabor", Pagninus, Musculus; so Ainsworth; "voluptatem capiam", Tigurine version.
Matthew Henry Bible Commentary
Here we have, 1. David's dread of the risings of sin, and the first beginnings of it: I hate vain thoughts. He does not mean that he hated them in others, for there he could not discern them, but he hated them in his own heart. Every good man makes conscience of his thoughts, for they are words to God. Vain thoughts, how light soever most make of them, are sinful and hurtful, and therefore we should account them hateful and dreadful, for they do not only divert the mind from that which is good, but open the door to all evil, Jer 4:14. Though David could not say that he was free from vain thoughts, yet he could say that he hated them; he did not countenance them, nor give them any entertainment, but did what he could to keep them out, at least to keep them under. The evil I do I allow not. 2. David's delight in the rule of duty: But thy law do I love, which forbids those vain thoughts, and threatens them. The more we love the law of God the more we shall get the mastery of our vain thoughts, the more hateful they will be to us, as being contrary to the whole law, and the more watchful we shall be against them, lest they draw us from that which we love.
Tyndale Open Study Notes
119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways. 119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).
Psalms 119:113
Your Word Is a Lamp to My Feet
112I have inclined my heart to perform Your statutes, even to the very end. 113The double-minded I despise, but Your law I love. 114You are my hiding place and my shield; I put my hope in Your word.
- Scripture
- Sermons
- Commentary
Safe and Sure
By George Cutting0PSA 119:113George Cutting preaches on the assurance of salvation through faith in Jesus Christ, emphasizing the importance of relying on God's Word rather than our feelings or opinions. Using the analogy of the Passover in Egypt, he contrasts the uncertainty of those who doubted with the confidence of those who trusted in the sprinkled blood and the spoken word of God. Believing in Jesus, regardless of the intensity of our faith, is what secures eternal life, not our works or emotions.
O Friends! Remember This Once for All
By Thomas Brooks0Spiritual WarfareHidden SinsPSA 19:12PSA 119:113PSA 139:23Thomas Brooks emphasizes the significance of addressing hidden sins within the heart, asserting that true grace engages in a battle against these inward spiritual conflicts. He highlights that a gracious soul is deeply affected by secret sins, which are often overlooked by the world but are known to God. Brooks argues that the true warfare of a Christian is not in external actions but in the internal struggles against heart sins such as pride, hypocrisy, and self-love. He calls for a sincere heart that seeks to confront both outward and inward sins, recognizing that a greater measure of grace is required to transform the heart. Ultimately, he urges believers to invite God to search their hearts and reveal any hidden faults.
The Knowledge of Salvation
By George Cutting0NUM 23:19PSA 119:89PSA 119:113JHN 6:47ROM 4:31JN 5:91JN 5:13George Cutting emphasizes the importance of knowing that believers have eternal life through faith in the Son of God, contrasting the uncertainty of man's feelings with the certainty of God's Word. He illustrates this with the story of the Passover in Egypt, showing how the sprinkled blood made the Israelites safe, but it was God's spoken word that made them sure of their salvation. Cutting stresses that true faith is not based on works or emotions, but solely on trusting in the trustworthy Person of Jesus Christ and relying on His finished work for eternal security.
The Christian's Hate Life
By Jack Hyles0PSA 101:3PSA 119:104PSA 119:113PSA 119:163PRO 6:16JER 44:4AMO 5:21ZEC 8:17Jack Hyles preaches on the necessity of having love accompanied by hate, emphasizing that true love cannot exist without hating its opposite. He explains that qualities like patience, courage, gentleness, and kindness must be paired with their potential opposites to be genuine. Hyles highlights the importance of hating what God hates, including quitting, false ways to Heaven, empty ritual, evil thoughts, lying, idolatry, vain thoughts, and pride. He encourages Christians to hate the societal evils that threaten their communities and personal sins that cause heartache.
I Hate Vain Thoughts
By Thomas Brooks0Secret SinsHumility2CH 32:26PSA 19:12PSA 119:113PRO 21:2JER 17:10MAT 5:28GAL 6:7HEB 4:13JAS 4:61JN 1:8Thomas Brooks emphasizes the importance of recognizing and detesting vain thoughts, which are often hidden from others but significant in the eyes of God. He illustrates that a holy man is aware of the dangers of secret sins, understanding that they require repentance just as openly visible sins do. Brooks points out that these hidden sins can be more perilous and that they grieve the Holy Spirit, urging believers to confront and humble themselves regarding their inner struggles. He draws on the example of Hezekiah, who humbled himself for the pride of his heart, highlighting the need for self-examination and accountability in one's spiritual life.
God Loves the Whole World
By Bakht Singh0PSA 97:10PSA 119:104PSA 119:113PSA 119:163PRO 8:13JHN 3:16ROM 12:91CO 13:6EPH 5:11JN 2:15Bakht Singh delves into the apparent contradictions in the Bible regarding loving the world, highlighting the need to understand the different meanings of the word 'world' in different contexts. While John 3:16 emphasizes God's love for mankind, 1 John 2:15 warns against loving the sinful attractions and pleasures of the world. Singh explains that loving the world hinders one's ability to love what God loves, leading to failures in spiritual growth and evangelism. He stresses the importance of hating sin while loving sinners, as God does, in order to truly embody God's love and compassion.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The eightfold Samech. His hope rests on God's word, without allowing itself to be led astray by doubters and apostates. סעפים (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions (סעפּים), Kg1 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet's love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Psa 119:115 (cf. Psa 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Psa 119:116-117. The מן in משּׁברי is the same as in בּושׁ מן. The ah of ואשׁעה is the intentional ah (Ew. 228, c), as in Isa 41:23. The statement of the ground of the סלית, vilipendis, does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read תּרעיתם, "their sentiment;" but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading השּׁבתּ or חשׁבתּ (Aquila, Symmachus, and Jerome; lxx ἐλογισάμην, therefore חשׁבתי) instead of חשׁבתּ might more readily be justified in Psa 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of השׁבית with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross (סגים( ssor). Accordingly משׁפטיך in Psa 119:120 are God's punitive judgments, or rather (cf. Psa 119:91) God's laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Lev. 26, Deut. 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Exo 34:7 and elsewhere, his skin shudders and his hair stands on end.
Jamieson-Fausset-Brown Bible Commentary
SAMECH. (Psa 119:113-120). vain thoughts--better, "unstable persons," literally, "divided men," those of a divided, doubting mind (Jam 1:8); "a double-minded man" [HENGSTENBERG], skeptics, or, skeptical notions as opposed to the certainty of God's word.
John Gill Bible Commentary
Hold thou me up, and I shall be safe,.... As all are, and none but such, who are in the hands of Christ; enclosed in the arms of everlasting love, upheld with the right hand of Jehovah, supported by his promises and grace, surrounded by his power, sustained by his love, and preserved in Christ Jesus; and I will have respect unto thy statutes continually; for nothing can more strongly engage a constant regard unto them than a sense of divine love, and a view of safety and security in the arms of it; or better enable to keep them than fresh communications of grace and strength: being upheld, saints hold on and out to the end; they go from strength to strength, run and are not weary, walk and faint not; and, having a supply of the Spirit, walk on in the judgments of the Lord, and keep his statutes, and do them. Or, "and I will rejoice" (l) in them, as Aben Ezra and Kimchi; or, "employ myself" in them, as Jarchi. (l) "solatiabor", Montanus; "delectabor", Pagninus, Musculus; so Ainsworth; "voluptatem capiam", Tigurine version.
Matthew Henry Bible Commentary
Here we have, 1. David's dread of the risings of sin, and the first beginnings of it: I hate vain thoughts. He does not mean that he hated them in others, for there he could not discern them, but he hated them in his own heart. Every good man makes conscience of his thoughts, for they are words to God. Vain thoughts, how light soever most make of them, are sinful and hurtful, and therefore we should account them hateful and dreadful, for they do not only divert the mind from that which is good, but open the door to all evil, Jer 4:14. Though David could not say that he was free from vain thoughts, yet he could say that he hated them; he did not countenance them, nor give them any entertainment, but did what he could to keep them out, at least to keep them under. The evil I do I allow not. 2. David's delight in the rule of duty: But thy law do I love, which forbids those vain thoughts, and threatens them. The more we love the law of God the more we shall get the mastery of our vain thoughts, the more hateful they will be to us, as being contrary to the whole law, and the more watchful we shall be against them, lest they draw us from that which we love.
Tyndale Open Study Notes
119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways. 119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).