Psalms 119

This great “Psalm of the Law” is based upon the prophetic (Ezra 9:11) presentation of the Law in the Book of Deuteronomy, with the spirit and language of which its author’s mind was saturated. It represents the religious ideas of Deuteronomy developed in the communion of a devout soul with God. It is the fruit of that diligent study of the Law which is enjoined in Deuteronomy 6:1-9, a beginning of the fulfilment of the promise of an inward and spiritual knowledge of it which is proclaimed by Jeremiah (Jeremiah 31:33 ff.). The Psalmist is one whose earnest desire and stedfast purpose it is to make God’s law the governing principle of his conduct, to surrender all self-willed thoughts and aims, to subordinate his whole life to the supremely perfect Will of God, with unquestioning faith in His all-embracing Providence and unfailing love. The ‘Law of God,’ which the Psalmist describes in its manifold aspects as His law, word, promise, commandments, statutes, judgements, precepts, testimonies, ways, is not the law in the narrower sense of the Mosaic legislation or the Pentateuch. The Hebrew word tôrâh has a wider range of meaning, and here, as in Psalms 1, 19, it must be understood to mean all Divine revelation as the guide of life. This it is which kindles the Psalmist’s enthusiasm and demands his allegiance. It is no rigid code of commands and prohibitions, but a body of teaching, the full meaning of which can only be realised gradually and by the help of Divine instruction. It has been said that the Psalmist’s devotion to the Law contains the germ of Pharisaic legalism, but it may be questioned whether the observation is just. Nowhere does the Psalmist allow law to interfere between him and God; never is a formal observance of external rules substituted for the inward devotion of the heart.

If sometimes his professions of obedience seem to savour of self-righteousness, his prayers for grace fully recognise that strength to obey must come from God. The Psalm is an acknowledgement of the blessing of a revelation, of the strength which the law gives to Israel in the midst of surrounding heathenism, and to the faithful Israelite in the presence of a prevailing laxity of faith and morals.

In an age when the voice of prophecy was rarely heard, or perhaps was altogether silent, it begins to draw strength from meditation on the revelation made to past generations. It points no doubt towards the age of the Scribes, but it represents the best spirit of that age[78]. It is remarkable that a Psalm, emanating from the period in which the ritual law was codified and the Temple became the centre of Israel’s religion, should contain no reference whatever to ceremonial or sacrifice. Doubtless the Psalmist would have included the ceremonial law as a part of God’s commandments, but evidently he does not regard it as the principal part of them. The whole Psalm is animated by a profound inwardness and spirituality, as far removed as possible from the superstitious literalism of a later age. It shews no tendency to substitute mechanical observance of rules for the living application of principles. Such obedience, if it falls short of the full liberty of the Gospel, is at least a step towards it. [78] Cp. Oehler’s O.T. Theology, §§ 84, 201.The close personal relation of the Psalmist to God is one of the most striking features of the Psalms in general, and in few Psalms is it more marked than in this. In every verse but one (115) or at most two (but on 128 see note) after the first three introductory verses God is addressed; in all but some fourteen verses the Psalmist addresses God in the first person, or, which is the same thing, as His servant. The Psalmist has arranged his meditations in an elaborate alphabetical form, adopted partly perhaps as an aid to memory. The Psalm consists of 22 stanzas, according to the number of the letters in the Hebrew alphabet. Each of the 8 verses in a stanza begins with the same letter, and the letters are taken in their regular order. The arrangement of Lamentations 3 presents the nearest parallel, but there the stanzas consist of three verses only. (For other alphabetical Psalms see Introd. p. lxiv.) This artificiality of structure seems to have hindered many commentators from appreciating the variety of the contents of the Psalm, and many have denied that any real connexion or progress of thought is to be found in it. In a sense this may be true: the verses are not so much linked together by logical connexion as united by their direction to a common centre, but each stanza has, as a rule, some leading thought, which gives it a distinctive character. Those who by long devotional use have become intimately familiar with the Psalm have found a significant variety in the apparent monotony of its language.

For them it is ‘the Psalm of the Saints’; ‘the Alphabet of Divine Love’; ‘the Christian’s golden ABC of the praise, love, power and use of the Word of God.’ St Augustine deferred the exposition of it until he had finished the rest of the Psalter, and finally approached it with reluctance and diffidence:—“non tam propter eius notissimam longitudinem quam propter eius profunditatem paucis cognoscibilem … quanto enim videtur apertior, tanto mihi profundior videri solet” (Prooemium in Psalms 118). The cxix th Psalm, writes Dr Liddon, represents in the highest degree “the paradox of seeming simplicity overlying fathomless depth. It conveys at first an impression of tautology … it seems to reiterate with little attempt at variety the same aspirations, assurances, prayers, resolutions”; but a close and sympathetic study shews it to be “infinitely varied in its expressions, yet incessantly one in its direction; its variations are so delicate as to be almost imperceptible, its unity so emphatic as to be inexorably stamped upon its every line” (The Priest in his Inner Life, p. 46). “The 119th Psalm,” says Mr Ruskin, quoted by Archbp. Alexander, Witness of the Psalms, p. 302, “has become of all the most precious to me in its overflowing and glorious passion of love for the law of God.” Who the author of the Psalm was it is idle to speculate, but we may gather from it some idea of the circumstances among which he lived. He was sorely tried, but in his trials he recognised God’s loving discipline for his good (Psalms 119:50; Psalms 119:67; Psalms 119:71; Psalms 119:75; Psalms 119:107; Psalms 119:153). He had to suffer contempt (22, 39, 42) and even ill-treatment (121, 134) for his adherence to the law. The authorities of the community despised and persecuted him (23, 161); men of position and power, whom he designates as ‘the proud’ or ‘the wicked,’ mocked him, calumniated him, endeavoured to oppress and injure him (51, 61, 69, 78, 84, 85, 86, 95, 122, 150, 157). He was even in danger of his life (87, 109). His persecutors were not heathen, but faithless Israelites, for he describes them as forsaking God’s law (53), wandering from His commandments (21), forgetting His words (139).

They were selfish, self-satisfied men of the world, incapable of appreciating true religion (70). Their indifference to the law sometimes aroused his burning indignation (53); sometimes excited his profound sorrow (136). He was confronted by laxity if not actual apostasy (113, 158, 126): evil example might have tempted him to disown his faith and cast in his lot with evil-doers (29, 37, 115), but he has successfully resisted the temptation, for he knows God’s estimate of their character (118, 119), and their certain destiny (155). Under these circumstances, however, it is no easy task for him to maintain his constancy. Repeatedly and earnestly he prays for fuller knowledge of the law and for strength to keep it, for relief from persecution, for protection and preservation. We can thus form a tolerable idea of the circumstances of the Psalmist, or of the class which he represents, for it is probable that he speaks on behalf of others as well as himself, and interweaves their experiences with his own. This representative character of the Psalm explains some phrases which seem to go beyond individual experience, though it is clear on the whole that an individual and not the community is the speaker. At what time he lived it is impossible to say precisely. That it was in the post-exilic period is certain from the tone and language of the Psalm, but in what part of it is doubtful. The beginning at any rate of the conditions described above is to be found in the evils which Ezra and Nehemiah endeavoured to remedy, and against which Malachi protested. (See e.g. Nehemiah 5, 6, 13; Malachi 3:13-15.) There are not a few points of contact in thought and language between their writings and the Psalm.

It may have been written about the middle of the fifth century b.c., possibly not till considerably later, but certainly not so late as the Maccabaean age. There are no traces of the struggles of the time when the possession of a copy of the law and the observance of the characteristic rites of Judaism were punishable with death. Delitzsch infers from Psalms 119:9 ff., Psalms 119:99-100; Psalms 119:141, that the Psalmist was a young man; Ewald from Psalms 119:84-87 that he was advanced in years. Neither inference seems to be justified. More probably he was a man of mature years, who had learned much by experience, but felt that he had still much more to learn. Hitzig conjectures that he was a prisoner who beguiled the tedium of his imprisonment by the composition of the Psalm, and Delitzsch is inclined to adopt the suggestion. But there is no sufficient ground for such a hypothesis. It is not likely that the Psalm was deliberately composed “as a vade mecum for Israelite young men.” Doubtless it was well adapted for a compendium of instruction, but it attests itself to be the utterance of heartfelt devotion. Nor again is it a ‘national’ Psalm, in the sense that the Psalmist merges his own personality in that of the community and speaks in its name. Doubtless he speaks for others as well as himself; it is of the essence of inspired poetry to be representative and to possess a catholicity of thought; and often he appropriates the national experience, for to the Israelite membership in the covenant nation was a profound reality; but the Psalm breathes throughout the spirit of the most intense personal conviction, of the most intimate but deeply reverent communion with God. It will be most convenient to consider once for all the various words for ‘the Law’ which recur so frequently in this Psalm[79], and to note some of its most characteristic phrases. [79] According to the Massoretic note on Psalms 119:122 one of the ten expressions,—pointing to the ‘ten words’ of the Decalogue,—‘saying,’ ‘word,’ ‘testimony,’ ‘way,’ ‘judgement,’ ‘precept,’ ‘commandment,’ ‘law,’ ‘statute,’ ‘faithfulness’ (according to another reading ‘righteousness’) occurs in every verse except Psalms 119:122 (to which Psalms 119:132 should be added). ‘Faithfulness’ however is an attribute of the law, not a synonym for it: and the word ‘judgements’ does not always mean ‘ordinances.’

Psalms 119:1-8

1–8. Aleph. Loyal obedience to Jehovah’s law is the source of man’s truest happiness, and therefore the Psalmist prays that it may be the fixed rule of his life, and that he may learn to understand it better.

Psalms 119:2

2. testimonies] See above, p. 704. and that seek him &c.] Omit and. Cp. Psalms 119:10; Deuteronomy 4:29. The word includes not only approaching God in prayer and worship, but studying to understand His Will expressed in His law. with the whole heart] See above, p. 705.

Psalms 119:3

3. This verse is to be connected with the preceding one: Yea, have wrought no unrighteousness, Have walked in his ways.

Psalms 119:4

4. Thou hast commanded thy precepts, That (men) should observe them diligently. This verse calls attention to the Author of the law (Thou is emphatic), and to the purpose of its enactment. Cp. Deuteronomy 4:2. On ‘precepts’ see above, p. 704.

Psalms 119:5

5. Oh that my ways were established To observe thy statutes! (R.V.) The thought of God’s Will expressed in Psalms 119:4 naturally evokes a prayer that in his whole life and conduct he may fulfil God’s Will, not fitfully and uncertainly, but constantly and consistently. For established cp. Proverbs 4:26.

Psalms 119:6

6. Then points back to Psalms 119:5, and is further explained in 6 b: then … namely, when I &c. No real disgrace or disappointment can befall him whose single aim is the observance of God’s law in all its parts.

Psalms 119:7

7. I will give thanks unto thee … when I learn &c. (R.V.)] The Psalmist knows that he has not yet attained to a complete knowledge of God’s revealed Will; but he gives thanks for every advance. The will to obey (Psalms 119:5-6) is the condition of progress (cp. John 7:17); and throughout the Psalm he prays repeatedly for teaching and direction.

Psalms 119:8

8. I will keep] R.V. I will observe, as in Psalms 119:4-5. thy statutes] Ceremonies in P.B.V. is a curiously misleading rendering, taken from Münster’s caerimonias tuas. Coverdale’s version of 1535 has statutes. O forsake me not utterly] As Israel in the Exile had been for a time forsaken by Jehovah as the punishment of its sin (Isaiah 49:14; Isaiah 54:7; cp. Deuteronomy 31:17).

Psalms 119:9-16

9–16. Beth. Love for God’s law the safeguard and the joy of life.

Psalms 119:10

10. Cp. Psalms 119:2 b. O let me not wander &c.] Let me not err through ignorance or inadvertence (Psalms 119:67; Psalms 19:12). My intention is good, but my knowledge is imperfect and my strength is small. “The self-mistrust of the second clause is a proof of the reality of the first” (Aglen).

Psalms 119:11

11. have I hid] Better as R.V. have I laid up, stored up and treasured in my heart as a safeguard against sin. Cp. Job 23:12; Proverbs 2:1; Proverbs 7:1; Jeremiah 31:33.

Psalms 119:12

12. The confession of Jehovah’s adorableness is a fitting preface to the prayer for further instruction. Cp. Psalms 119:7.

Psalms 119:13

13. have I declared] Or, recounted. The faithful Israelite was not merely to treasure in his mind God’s declarations of His Will, but to “talk of them” (Deuteronomy 6:7), to produce his treasure for the good of others (Matthew 12:35).

Psalms 119:14

14. Obedience to the laws by which God attests His Will is the true wealth which brings joy to life. Cp. the teaching of Pro 2:4; Proverbs 3:13 ff; Proverbs 8:10-11; Proverbs 8:18-19; Proverbs 16:16.

Psalms 119:15

15. thy ways] Or, paths (Jer. semitas), a different word from that in Psalms 119:1; Psalms 119:3; Psalms 119:5. It is for the most part a poetical word, and is used in Psalms 119:9; Psalms 119:101; Psalms 119:104; Psalms 119:128.

Psalms 119:16

16. Cp. Psalms 119:47; Psalms 119:70.

Psalms 119:17-24

17–24. Gimel. The knowledge and observance of God’s law the aim of life, a strength and comfort in time of contempt and persecution.

Psalms 119:18

18. Open] Lit. uncover. Natural sight is unable to discern the mysteries (cp. Psalms 119:27) of Divine revelation; hence this prayer for the removal of the veil from his eyes. Cp. 2 Kings 6:17 (a different word); Ephesians 1:17-18.

Psalms 119:19

19. a stranger] A sojourner (ger), or alien residing under protection in a country not his own, needs to be instructed in the law of the land that he may not offend against it. Such a ‘sojourner’ is the Psalmist upon earth, and therefore he prays God, the Lord of the earth, to impart to him a full knowledge of his obligations. The further thought may be implied that as his residence is only temporary, he would fain make the best use of life which may be short. Cp. Psalms 39:12, note.

Psalms 119:20

20. A plea for an answer to the prayer of Psa 119:19. His soul breaks, lit. is crushed, overwhelmed and consumed with longing for the fuller knowledge of God’s judgements, i.e. the authoritative declaration of His Will. See above, p. 704.

Psalms 119:21

21. The A.V. follows the Massoretic text; but the more obvious construction of the verse is that of the LXX, Syr., and Jer., followed by P.B.V. and R.V. marg. Thou rebukest the proud: cursed are they which do wander &c. God’s rebuke is that sentence of condemnation which carries its own execution with it (Psalms 9:5). The perfect tense (hast rebuked) states a general truth and is best translated by the present, thou rebukest. The proud (Psalms 119:51; Psalms 119:69; Psalms 119:78; Psalms 119:85; Psalms 119:122; cf. Malachi 3:15; Malachi 4:1) are those who sin wilfully and presumptuously (Psalms 19:13; Deuteronomy 17:12-13), careless or apostate Israelites. See above, p. 702.

Psalms 119:22

22. Remove] R.V. take away, lit. strip off, shame being regarded as a covering; but probably gôl, ‘roll away,’ should be read instead of gal, shame being regarded as a burden. This verse is to be connected with Psalms 119:21. ‘Thou rebukest the proud; rebuke them now, and relieve me of the contempt which they heap upon me for my observance of Thy law.’

Psalms 119:23

23. A further proof of his fidelity. Though those in authority sit in council and devise plans for his ruin, he continues to meditate on Jehovah’s statutes. Cp. Daniel 6:4 ff. It has been maintained that foreign princes must be meant, and consequently that the Psalmist must be speaking in the name of the nation, and not as an individual. But princes was the title commonly given to the Israelite nobles in post-exilic times, and the Psalmist was evidently persecuted by wealthy and powerful countrymen. Cp. Psalms 119:161, and see above, p. 702.

Psalms 119:24

24. When he is scorned by men, he can still find delight in God’s law; though his enemies take counsel against him, he has counsellors to direct him in God’s statutes. The LXX seems to have read, and thy judgements are my counsellors, a reading which improves the structure of the verse.

Psalms 119:25-32

25–32. Daleth. In the midst of humiliation and trial the Psalmist protests the sincerity of his purpose, and prays for deepened knowledge to keep him true and steadfast.

Psalms 119:26

26. I have recounted my ways, laid before Thee in detail all the concerns of my life, and thou hast answered me. Answered prayer is a proof of God’s good will, and therefore he prays for yet further instruction, teach me thy statutes.

Psalms 119:27

27. The prayer of 26 b is further developed. This prayer for deeper insight recurs in Psalms 119:34; Psalms 119:73; Psalms 119:125; Psalms 119:144; Psalms 119:169. so shall I talk of thy wondrous works] Rather, that I may meditate (as in Psalms 119:15; Psalms 119:23) on thy wonders, the mysteries of God’s Will revealed in His law (Psalms 119:18).

Psalms 119:28

28. When my soul dissolves in tears (Job 16:20) for grief, strengthen me according to Thy promise.

Psalms 119:29-30

29, 30. The way of falsehood (cp. 104, 128), all conduct that is not governed by God’s truth, is contrasted with the way of faithfulness, of loyalty to Him. Though he has made the great choice, and set before himself (Psalms 16:8) the declarations of God’s Will as the rule of his life, he prays that God will keep him from disloyalty, and that for this end He will graciously impart to him fresh instruction in His law.

Psalms 119:31

31. The protestation of a good conscience is continued. I cleave unto thy testimonies (cp. Deuteronomy 10:20; Deuteronomy 11:22; Deuteronomy 13:4; Deuteronomy 30:20); put me not to shame; let me not be disappointed of the blessings promised to faithful obedience.

Psalms 119:32

32. When his heart is set free from the cramping constraint of trouble and anxiety, the Psalmist will use his liberty for more energetic service. Cp. Psalms 25:17 note; Isaiah 60:5. Another explanation makes the second clause the reason for the first, I will run … for thou dost enlarge &c.: I will serve Thee with alacrity, for when I do so, Thou dost expand my heart with a sense of joy and freedom.

Psalms 119:33-40

33–40. Hç. A series of prayers for instruction guidance and strength.

Psalms 119:36

36. covetousness] Or, unjust gain. With this and the following verse cp. Isaiah 33:15.

Psalms 119:37

37. vanity includes all that is false, unreal, worthless. Cp. 1 John 2:15-17. in thy way] So the LXX. The Heb. text as pointed reads in thy ways. He prays to God the author of life for vigour to resist temptation and walk in His ways. “’Tis life, whereof our nerves are scant, Oh life, not death, for which we pant, More life, and fuller, that I want.”

Psalms 119:38

38. who is devoted to thy fear] This rendering is retained in R.V. marg., but the order of the words is in favour of rendering Confirm unto thy servant thy promise Which belongeth to the fear of thee, or, Which maketh for the fear of thee. Perform for me the promises made to those who fear Thee: or, which aim at promoting and encouraging reverence for Thee. Cp. Psalms 130:4.

Psalms 119:39

39. my reproach] Here, as in Psalms 119:22-23; Psalms 119:42, the scorn which he has to bear for his loyalty to God’s law. for thy judgments are good] And therefore I ought not to suffer for observing them. For judgments see Psalms 119:13; Psalms 119:20; Psalms 119:30.

Psalms 119:40

40. His will is good; but he needs fresh strength, and for this he prays on the ground of God’s righteousness, that attribute in virtue of which He must needs be true to His covenant-promises. Cp. Psalms 5:8, note.

Psalms 119:41-48

41–48. Vâv. Prayers for grace and courage to witness a good confession.

Psalms 119:42

42. So shall I have an answer for him that reproacheth me (R.V.)] Personal experience of God’s manifold lovingkindness manifested in his deliverance will enable him to return a conclusive answer to those who taunt him with the uselessness of serving God. P.B.V. follows some of the Ancient Versions in reading the plural, my blasphemers.

Psalms 119:43

43. This verse is to be taken in connexion with Psalms 119:41-42. ‘And so let me not be deprived of power to bear witness to the truth before my persecutors, as I should be if I had no practical experience of Thy goodness, for I have waited with hope for Thy judgements’; here as usually, not judicial acts, but principles of right, which he expects to see realised in life.

Psalms 119:44

44. So shall I observe thy law] This is his desire and purpose, if God will grant him grace. continually for ever and ever] Unceasingly to the end of his life. Or does he merge his own personality in that of the nation, and look forward to the service of the generations to come?

Psalms 119:45

45. And I will walk at liberty] Lit. in a broad place, for God’s commandment is “exceeding broad”; its observance is no restraint but the truest freedom. Or the meaning may be, Let me walk at liberty, free from the constraint of anxiety and persecution. Cp. Psalms 119:32; Psalms 118:5. I seek] Or, I have studied, given diligent heed to.

Psalms 119:46

46. before kings] Like Daniel and his companions, or Nehemiah, or the martyrs of the Maccabaean period, he is ready, if need be, to confess his faith boldly before the highest human authorities. Cp. Matthew 10:18; Acts 26:1-2.

Psalms 119:47

47. Cp. Psalms 119:16; Psalms 119:70. which I love] Cp. vv. [48], 97, 113, 119, 127, 140, 159, 163; and see above, p. 705.

Psalms 119:48

48. And I will lift up my hands unto thy commandments] The attitude of prayer, significant of an uplifted heart (Psalms 28:2), and here of reverence and devotion. which I have loved] The clause overweights the verse, and has probably been accidentally repeated from Psalms 119:47.

Psalms 119:49-56

49–56. Zayin. In the midst of manifold trials God’s law has brought hope, consolation, life, joy.

Psalms 119:50

50. This] i.e. Thy word, if the rendering for is retained in the next line. But it is better to render, This is my comfort … that thy word &c. Past experience of the life-giving sustaining power of God’s promise is his comfort in affliction.

Psalms 119:51

51. have had me greatly in derision] Lit. have scorned me exceedingly. The ‘proud’ men of whom the Psalmist speaks belonged to the class of ‘scorners,’ the freethinkers who make what is good and holy the object of their ridicule. Cp. Proverbs 21:24; and note on Psalms 1:1. Though they ridicule him, he does not swerve from his adherence to God’s law.

Psalms 119:52

52. I have remembered thy judgments which have been from ancient times (LXX ἀ ?ðʼ ? áἰῶ ?íïò, cp. Luke 1:70), either (as generally in the Psalm) the Divine ordinances or principles of right revealed from ancient times, which are true and sure in spite of all the scoffers’ ridicule: or perhaps here, the judicial acts by which those ordinances have been maintained and vindicated in the course of history, and which will in due time descend upon the scoffers of the present.

Psalms 119:53

53. Horror &c.] Hot indignation seizes me. It was not unmingled with sorrow, Psalms 119:136. that forsake thy law] Careless or apostate Israelites are clearly meant.

Psalms 119:54

54. God’s statutes form the theme of his songs; they calm his mind and refresh his spirit in this transitory life of trial (Genesis 47:9; 1 Chronicles 29:15), as songs beguile the night (Job 35:10), or cheer the traveller on his journey. pilgrimage] Lit. sojoumings. Cp.v. 19.

Psalms 119:55

55. The constant recollection of the Lawgiver and all that He has revealed Himself to be, is the most powerful motive to observance of His laws. in the night] Cp. Psalms 119:62; Psalms 1:2.

Psalms 119:56

56. Either, This I have had, all this comfort and steadfastness and joy in the midst of the trials and sorrows of life have been mine, because I have kept thy precepts: or, This I have had, that I have kept thy precepts;—whatever advantages others may have had which I have not enjoyed, this supreme privilege has been mine, the keeping of Thy precepts. If this is the meaning, it strikes the keynote of the next stanza.

Psalms 119:57-64

57–64. Chçth. The Psalmist’s devotion to Jehovah and His law.

Psalms 119:58

58. be merciful] Be gracious, as in Psalms 4:1, and often. Cp. Psalms 119:29; Psalms 119:132.

Psalms 119:59-60

59, 60. The diligent consideration of his conduct has ever led him back to order the course of his life in accordance with those laws which attest the Will of God and protest against man’s wilfulness, and that without hesitation or procrastination.

Psalms 119:61

61. The cords of the wicked have entangled me] A metaphor from the snare or noose of the hunter. Cp. Psalms 119:110; Psalms 18:5. Though the wicked lay snares for him, he will not cast in his lot with those who forget God. P.B.V. and A.V. follow some Jewish authorities, and Luther.

Psalms 119:62

62. Far from forgetting the law, he will interrupt his sleep with thanksgivings for its righteous ordinances (Psalms 119:7).

Psalms 119:64

64. Cp. Psalms 33:5; Psalms 145:9. Jehovah’s universal lovingkindness makes the Psalmist long to know more of His Will.

Psalms 119:65-72

65–72. Tçth. Jehovah’s goodness toward His servant manifested in all His dealings, even in the discipline of affliction.

Psalms 119:66

66. good judgment] Lit. goodness of taste, the power to distinguish promptly and surely between right and wrong. for I have believed in thy commandments] Prayer for further instruction is grounded on past loyalty to the known Will of God.

Psalms 119:67

67. I went astray] I did err; the word used in Leviticus 5:18; Numbers 15:28. The verse is equally applicable to Israel as a nation, taught by the discipline of exile, or to the Psalmist as an individual. Cp. Psalms 119:71; Psalms 119:75; Psalms 118:18; Job 5:17.

Psalms 119:68

68. God is good in nature and in action, kind and beneficent. ‘Bonus es tu, beneficus’ (Jer.). Cp. Deuteronomy 8:16. To such a loving God he can appeal with confidence to teach him (Matthew 7:11).

Psalms 119:69

69. The proud have forged a lie against me] Lit. have plastered falsehood over me, “making his true character unrecognisable” (Del.), or perhaps, questioning the sincerity and disinterestedness of his service; but his answer to their calumny is a more resolute determination to obey: as for me, with my whole heart will I keep thy precepts.

Psalms 119:70

70. Gross is their heart as fat (lit. the fat of the midriff), as insensible and incapable of receiving any spiritual impression as the fat near it (Psalms 17:10; Psalms 73:7; Isaiah 6:10); as for me, in thy law do I delight.

Psalms 119:71

71. Cp. Psalms 119:67.

Psalms 119:72

72. This is the lesson he has learnt in the school of affliction—the inestimable preciousness of God’s law. Cp. Psalms 119:14; Proverbs 8:10-11.

Psalms 119:73-80

73–80. Yôd. God has afflicted him in faithfulness: yet now O that He would comfort him, for the encouragement of the godly and the confusion of the proud.

Psalms 119:74

74. Let them that fear thee see me and he glad: let them rejoice when they see in me an example of the reward of trustful patience. Cp. Psalms 69:32.

Psalms 119:75

75. that thy judgments are right] Righteous (R.V.), lit. righteousness. Cp. Psalms 119:7; Psalms 119:62, &c. hast afflicted me] Cp. Deuteronomy 8:2-3; Deuteronomy 8:16, where the same word is rendered to humble. All God’s laws are in conformity with the perfect standard of His righteousness: faithfulness to His covenant leads him to use the discipline of chastisement to teach men obedience to those laws. Cp. Deuteronomy 32:4.

Psalms 119:76-77

76, 77. Yet man needs to be comforted and revived lest he be overwhelmed by trouble (Hebrews 12:11). Cp. Psalms 119:50; Psalms 119:82. thy merciful kindness] thy lovingkindness. thy word] of promise; e.g. Jeremiah 31:13; Isaiah 51:3; Isaiah 66:13; Zechariah 1:17.

Psalms 119:77

77. thy tender mercies] Thy compassions (Psalms 119:156). Cp. Deuteronomy 13:17-18; Isaiah 49:13; Isaiah 54:7; Zechariah 1:16.

Psalms 119:78

78. for they dealt perversely with me without a cause] Better, for they have subverted me by falsehood. Cp. Lamentations 3:36.

Psalms 119:79

79. and those that have known &c.] Even those who know. So the Q’rç, with LXX, Syr., Jer. The K’thîbh has and they shall know, or, that they may know, with the Targ. This gives the best sense. Let my experience of Thy mercy shew the godly the blessedness of keeping Thy testimonies.

Psalms 119:80

80. sound] Perfect, cp. Psalms 119:1.

Psalms 119:81-88

81–88. Kaph. Faith persevering in the midst of persecution when God defers His help, and seems to be leaving him to be the prey of his enemies.

Psalms 119:82

82. saying] R.V. while I say.

Psalms 119:83

83. For I am become like a wineskin in the smoke; yet &c.] As a wineskin out of use hung up among the rafters of the roof grows shrivelled and blackened by the smoke till it almost loses its original appearance, so the Psalmist is growing emaciated and disfigured by suffering and sorrow till he can scarcely be recognised. Cp. Psalms 109:24. Some commentators suppose that there is a reference to the custom of mellowing wine by putting it in the smoke (cp. “amphorae fumum bibere institutae,” Horace, Odes, iii. 8. 11), and that the figure means that the Psalmist is being exposed to suffering to soften and mature his character, though the process is being continued so long that he is becoming unsightly and unrecognisable. At first sight this explanation is attractive, but the simile is clearly intended to describe bad not good effects of suffering.

In spite of these, he does not forget God’s commandments. The curious rendering of LXX, Symm., Syr., Jer., like a wineskin in hoar frost, has no claim to consideration.

Psalms 119:84

84. How many &c.] Few at the most. The brevity of life is an argument for the speedy punishment of the Psalmist’s persecutors, otherwise he may not live to see God’s justice vindicated. Cp. Psalms 89:47; Psalms 102:11 ff.

Psalms 119:85

85. pits] A metaphor from the pitfalls used by hunters. Cp. Psalms 57:6; and especially Jeremiah 18:20; Jeremiah 18:22. which] Rather, who. His enemies are presumptuous sinners, who despise and defy God’s law (Psalms 119:21; Psalms 119:53). Godless Israelites are clearly meant.

Psalms 119:86

86. faithful] Lit. faithfulness (cp. Psalms 119:75; Psalms 119:138); they are an expression of the character of God, in strong contrast to the falsehood (cp. Psalms 119:78) with which his persecutors assail him.

Psalms 119:87

87. His persecutors had almost succeeded in making an end of him, yet he still held fast to the law. The second line brings the godlessness of their conduct into prominence. upon earth] The scene of life: or, in the land: the Psalmist and such as he were almost exterminated. Cp. Psalms 12:1.

Psalms 119:88

88. If he is to continue glorifying God by the observance of His law, God must preserve his life, and free it from the hindrances which impede its devotion to His service.

Psalms 119:89-96

89–96. Lamed. The eternity, immutability, and comprehensiveness of God’s law, which has been the Psalmist’s support in affliction.

Psalms 119:90

90. The permanence of the earth which God has created is an emblem and guarantee of the permanence of His faithfulness. Cp. Psalms 78:69. Kay refers to a sermon by Chalmers on “The Constancy of God in His Works an argument for the Faithfulness of God in His Word.”

Psalms 119:91

91. This verse may be rendered, According to thine ordinances [judgements] they abide [stand] this day, For all things are thy servants. The thought of the preceding verses is developed. Heaven and earth obey and subserve the ordinances of God. His Will is the universal law of Nature. A slightly different rendering however agrees better with the second line: For thy judgements they (heaven and earth) stand ready this day; they are constantly prepared to perform Thy behests, for all things subserve Thy Will. Either of these renderings is preferable to that of R.V. marg., As for thy judgements, they abide this day. this day] i.e. unto this day. “From the ministering of the Archangel to the labour of the insect, from the poising of the planets to the gravitation of a grain of dust, the power and glory of all creatures, and all matter, consist in their obedience, not in their freedom.” Ruskin, The Two Paths, Lect. v., quoted by Kay.

Psalms 119:92

92. then] emphatically, in that case. But for the refreshment of God’s law, he would have utterly lost heart in affliction (Isaiah 40:29-31). This had revived him (Psalms 119:93), in this (Psalms 119:95) he had found consolation when his life was in peril.

Psalms 119:94

94. sought] Or, studied. Cp. Psalms 119:45.

Psalms 119:96

96. The meaning may be, ‘I have learnt by experience that all earthly perfection has its limit; but God’s commandment is unlimited in extent and value.’ The word for ‘perfection’ (tiklâh) however occurs here only, and if its sense is to be determined by that of the most closely cognate word taklîth, it would seem to mean rather ‘completeness,’ the sum of things. The sum of earthly things is limited, Jehovah’s law is infinite.

Psalms 119:97-104

97–104. Mçm. The sweetness and profitableness of the study of God’s law. This stanza and that of Shîn (Psalms 119:161 ff.) contain no petition.

Psalms 119:98

98. Thou through thy commandments hast made me wiser &c.] A scarcely possible rendering, though it has some support in the Ancient Versions. Better as R.V., Thy commandments make me wiser &c. For the sense cp. Deuteronomy 4:6. for they are ever with me] Lit. For it is mine for ever. The use of the singular ‘it,’ as well as of the singular verb in the preceding line, implies the unity of God’s law, though it includes many commandments. This law is his possession. Cp. Psalms 119:111.

Psalms 119:99

99. than all my teachers] Who derive their learning from other sources. Delitzsch thinks that Psalms 119:98-100 refer to teachers and elders who, like the Hellenizing Sadducees, were in danger of apostasy through their laxity, and persecuted the strict young zealot for God’s law. But clearly the Psalmist’s point is not the superiority of his own stricter interpretation of the law to the laxer interpretation of his teachers, but the superiority of the law to all other sources of instruction as a fountain of wisdom and prudence and discernment.

Psalms 119:100

100. I have more discernment than the aged] It is not official ‘elders’ who are meant, but those whose long life has given them opportunity to learn by experience.

Psalms 119:101

101. The meaning may be either, that he has studiously avoided all places of temptation in order that he might observe the law, or, that the self-restraint which has marked his conduct has sprung from no lower aim than the desire to obey God.

Psalms 119:102

102. From thy judgements have I not turned aside; For thou thyself hast instructed me. God Himself has been his teacher, not men: therefore he has been enabled to keep in the path of right. Cp. Psalms 86:11.

Psalms 119:103

103. Cp. Psalms 19:10; Job 23:12; John 4:32; John 4:34. my taste] Lit. my palate.

Psalms 119:104

104. The study of God’s law gives him the power of discernment to “prove the spirits,” and reject all false teaching and laxity of conduct. Cp. Psalms 119:29; Psalms 119:128.

Psalms 119:105-112

105–112. Nûn. Knowing the value of God’s law as the guide of life the Psalmist is resolved to keep it, whatever may be the risk.

Psalms 119:106

106. and I will perform it] So Jer. perseverabo. But LXX, Syr., Targ., agree with the Mass. text in reading, with a slightly different vocalisation, and have confirmed, or ratified it, or perhaps, have performed it. righteous judgments] Cp. Psalms 119:7.

Psalms 119:107

107. Resolute observance of the law however has exposed him to persecution; therefore he prays God to preserve his life according to His promise. Cp. Psalms 119:25.

Psalms 119:108

108. the freewill offerings of my mouth] The sacrifice of prayer and praise (Hebrews 13:15); voluntary vows of devotion to the law. Cp. Psalms 19:14. teach me &c.] Cp. Psalms 119:12 &c. Vows of obedience are vain without Divine instruction and grace.

Psalms 119:109

109. ‘To put one’s life in one’s hand’ is a metaphor for hazarding it (Judges 12:3; 1 Samuel 19:5; 1 Samuel 28:21; Job 13:14), apparently because a treasure carried in the hand instead of being concealed is liable to be lost or snatched away. The reading of some MSS of the LXX in thy hands is doubtless a correction of a phrase which was not understood.

Psalms 119:110

110. An explanation of the preceding verse. His life is threatened by enemies, apparently because of his devotion to the law, but no dangers or persecutions tempt him to indifference or apostasy. Cp. Psalms 119:85-87. yet I erred not] Yet went I not astray, as Psalms 119:176.

Psalms 119:111

111. Israel through its sins had forfeited the land promised to it for an eternal inheritance (Genesis 13:15; Exodus 32:13), and never wholly recovered it; but the godly Israelite has an eternal inheritance in the law of which no enemy can deprive him. the rejoicing of my heart] Cp. Jeremiah 15:16.

Psalms 119:112

112. alway, even unto the end] R.V. for ever, even unto the end, rendering ‘ηqeb as in Psalms 119:33. Cp. Psalms 119:44 for the sense. But the meaning may be eternal (lit. for ever) is the reward. Cp. Psalms 19:11. So the LXX, διʼ ? ἀντάμειψιν, for the sake of recompence, Jer. propter aeternam retributionem.

Psalms 119:113-120

113–120. Samech. The loyalty of the Psalmist and his hope contrasted with the faithlessness of the wicked and their fate.

Psalms 119:114

114. Cp. Psalms 32:7; Psalms 28:7; Psalms 119:74; Psalms 119:81.

Psalms 119:115

115. Cp. Psalms 6:8. for I will keep … my God] R.V. that I may keep. He would be rid of their presence, that they may no longer hinder him from keeping the law, by evil example or even by actual persecution. Significantly he calls God ‘my God,’ implying that though they profess to serve Him, He is not really theirs.

Psalms 119:116

116. But in order to keep God’s commandments, he needs sustaining grace. Cp. Psalms 51:12; Psalms 3:5; Psalms 37:17; Psalms 37:24. be ashamed of my hope] Be disappointed and put to shame by the failure of my hope of deliverance. Cp. Psalms 119:166.

Psalms 119:117

117. Cp. Psalms 18:35; Psalms 20:2; Psalms 41:3; Psalms 94:18. and I will have respect unto] R.V. and shall have respect unto. The Ancient Versions appear to have read will take delight in, as in Psalms 119:16; Psalms 119:47.

Psalms 119:118

118. Thou hast trodden down] Rather, hast set at nought (R.V.), or hast rejected. for their deceit is falsehood] Not, their crafty schemes are vain (R.V. marg.), doomed to be frustrated: but, the principles with which they deceive themselves and mislead others are false and baseless; therefore God rejects them. P.B.V. for they imagine but deceit is derived through the Vulg. (quia iniusta cogitatio eorum) from the LXX, which with Jer., Theod. and Syr. seems to have read tar‘îthâm, ‘their thought,’ for tarmîthâm, ‘their deceit.’ It is an Aramaic word, but the occurrence of an Aramaic word in so late a Psalm would not be impossible, and it may be the right reading.

Psalms 119:119

119. Thou puttest away] God removes the wicked, as the refiner of metals throws away the dross. Cp. Jeremiah 6:28-30; Ezekiel 22:18-19; Malachi 3:2-3. LXX however reads I reckon, and Aq., Symm., Jer. thou reckonest (ηωαη for δωαη). The former does not suit the next line, but the latter may be the true reading. therefore I love thy testimonies] That I may avoid their fate: or perhaps, because I see thy righteousness manifested in these judgements. Cp. the next verse.

Psalms 119:120

120. trembleth for fear of thee] Shudders for awe of thee, lit. of the hair standing on end with fright: horrescit. thy judgments] Either acts of judgement, punishments inflicted upon the wicked, or the laws and ordinances in accordance with which they are punished. Reverent fear is the right complement of holy love. “The flesh is to be awed by Divine judgements, though the higher and surer part of the soul is strongly and freely tied with the cords of love” (Leighton).

Psalms 119:121-128

121–128. Ayin. It is time for Jehovah to interpose on behalf of His servant, but the faithlessness of men only confirms his love for the law.

Psalms 119:122

122. Be surety for thy servant for good] “Guarantee Thy servant’s welfare” (Kay). Cp. Genesis 43:9; Job 17:3; Isaiah 38:14. P.B.V. make thou thy servant to delight in that which is good follows Targ., Syr. and Kimchi, in explaining the verb from the sense which it bears in Psalms 104:34 and elsewhere, but this cannot be the meaning. Coverdale was unfortunately misled by Münster’s dulce fac servo tuo id quod est bonum to substitute this rendering in the Great Bible of 1539 for the correct rendering which he had given in 1535, “Be thou suertie for thy servant to do him good.”

Psalms 119:123

123. Cp. Psalms 119:81-82. the word of thy righteousness] The promise of deliverance which Jehovah, as a righteous and therefore a faithful God, is pledged to fulfil.

Psalms 119:124-125

124, 125. The remedy for the despondency of which Psalms 119:123 speaks. Fuller knowledge of God’s law will sustain him under the trial. Cp. Psalms 94:12 ff. In both verses he pleads his relation to Jehovah as His servant as the ground of his prayer.

Psalms 119:126

126. It is time for Jehovah to act; They have broken thy law. High time it is for Jehovah to interpose with an act of judgement (cp. Jeremiah 18:23, “deal thou with them”), and vindicate His broken law. The second line is decisive in favour of this interpretation: otherwise the first line might be rendered, It is time to act for Jehovah, and Psalms 119:124-125 connected with it, in the sense that in such a crisis fresh knowledge is needed.

Psalms 119:127

127. Therefore] The more men break God’s commandments, the more the Psalmist will love them. Cp. Psalms 19:10. P.B.V. precious stone comes through the Vulg. from the LXX.

Psalms 119:128

128. I esteem all thy precepts concerning all things to be right] The Heb. of the Mass. text is most awkward and is almost certainly corrupt. We must read either I esteem all thy precepts to be right (Syr., R.V. marg.; cp. P.B.V.), or with LXX (Vulg.), Jer. according to all thy precepts I direct my goings (cp. Proverbs 11:5; Proverbs 15:21), which gives a good contrast to the following line, with which cp. Psalms 119:29; Psalms 119:104.

Psalms 119:129-136

129–136. Pç. The marvellousness of God’s law: the Psalmist’s prayers that it may be the rule of his life in spite of temptation: his grief at the neglect of it.

Psalms 119:130

130. The entrance of thy words] R.V. the opening of thy words, the setting forth or unfolding of them. Cp. the use of the cognate verb in Psalms 49:4. P.B.V. when thy word goeth forth follows Luther’s earlier rendering wenn dein Wort ausgehet. the simple] Who need instruction to enable them to discern between right and wrong. Cp. Psalms 19:7 note; Psalms 116:6; Proverbs 1:4.

Psalms 119:131

131. I opened wide my mouth for the food of this illuminating informing instruction (Job 29:23; Psalms 81:10), and panted in my eagerness to receive it.

Psalms 119:132

132. Look &c.] Turn unto me and be gracious unto me. So Psalms 25:16; Psalms 86:16. as thou usest to do &c.] Better, as is the right of those that love thy name. The plea is a bold one, but not too bold. The covenant gives those who love Jehovah’s revelation of Himself (Psalms 5:11; Psalms 69:36) the right to claim His grace. Cp. Hebrews 6:10. The word for right is mishpâṭ ?, usually rendered judgement.

Psalms 119:133

133. Direct my footsteps, or, make my footsteps firm, in or by thy word, and so let no iniquity have dominion over me, through stress either of temptation from within, or of trial from without. Iniquity or vanity is a comprehensive term for sin as moral worthlessness or antagonism to God; it is the very opposite of that law which is truth.

Psalms 119:134

134. Redeem me from the oppression of man, That I may observe thy precepts. Cp. Psalms 119:121-122.

Psalms 119:135

135. Make thy face to shine] Illuminate the darkness that surrounds me with the light of Thy favour. Cp. Psalms 31:16. and teach &c.] Cp. Psalms 119:12 &c. He desires the restoration of prosperity not merely for its own sake, but as an opportunity for gaining further knowledge.

Psalms 119:136

136. Mine eyes run down with streams of water] For the phrase cp. Lamentations 3:48; Lamentations 1:16. The righteous indignation which he feels at one moment for the lawlessness of men (Psalms 119:53) is tempered at another by profound sorrow and pity.

Psalms 119:137-144

137–144. Tsâdç. The righteousness, purity, and truth of God’s law command the Psalmist’s deepest love and reverence.

Psalms 119:138

138. Thou hast commanded thy testimonies in righteousness And faithfulness to the uttermost. Cp. Psalms 119:86; Psalms 119:90; Psalms 119:144; Psalms 119:151; Deuteronomy 4:8. God’s commandments which bear witness to His Will and man’s duty are the expression of His absolute righteousness and of that faithfulness to His covenant which is an inalienable element of that righteousness. Cp. 2 Timothy 2:13.

Psalms 119:139

139. Cp. Psalms 69:9.

Psalms 119:140

140. pure] Lit. tried, or, refined: like pure gold without any admixture of dross. Cp. Psalms 18:30; Psalms 12:6.

Psalms 119:141

141. small and despised] Insignificant in the eyes of men (not, as LXX, young, νεώτερος), and despised for his strict adherence to the law; but neither the glamour of worldly power nor the sting of worldly contempt can move him from his allegiance.

Psalms 119:142

142. is the truth] Is truth. Cp. Psalms 119:151; Psalms 119:160; Psalms 19:9; John 17:17.

Psalms 119:143

143. have taken hold on me] Have befallen me, lit. found me.

Psalms 119:144

144. The righteousness of thy testimonies is everlasting] Righteous (lit. righteousness) are thy testimonies for ever, reflecting Thine own eternal righteousness. They are neither imperfect nor temporary. Cp. Matthew 5:17 ff. give me understanding &c.] He ends this contemplation of the character of God’s law with a prayer for fuller understanding of it, for through knowledge of it and obedience to it man really lives, truly realises the purpose of his being. Cp. Psalms 119:17; Psalms 119:77; Psalms 119:116; Proverbs 4:4; Proverbs 4:13; Deuteronomy 32:47.

Psalms 119:145-152

145–152. Qôph. Unceasing prayer to be kept faithful in the midst of faithlessness is the rule of the Psalmist’s life.

Psalms 119:146

146. I have called unto thee; save me, That I may observe thy testimonies.

Psalms 119:147

147. In the earliest twilight did I cry for help, (While) I waited with hope for thy words. Lit. In the twilight I was beforehand and cried for help. With Psalms 50:2 cp. Psalms 119:74; Psalms 119:81; Psalms 119:114.

Psalms 119:148

148. Mine eyes prevent [or are beforehand with, the same word as in Psalms 119:147] the night watches] The night was divided into three watches by the Israelites (Lamentations 2:19; Judges 7:19; 1 Samuel 11:11). He compares himself to a sentinel who wakes before it is time for him to go on duty. Possibly, as Baethgen suggests, there is a reference to the author’s duties as a Levite. Before the hour when he must rise for his watch in the Temple he is awake, and meditating on God’s words. Cp. Psalms 119:62; Psalms 63:6.

Psalms 119:149

149. according to thy judgment] Or, ordinance, “the gracious rule of action Thou hast laid down for Thyself; Thy method of dealing with those that seek Thee early” (Kay). P.B.V. and R.V. marg. as thou art wont take mishpâṭ ? (‘judgement’) to mean rule, custom. Cp. A.V. of Psalms 119:132. The LXX, Targ. and Jer. support the singular, but if the plural be read, according to the Massoretic vocalisation, as in Psalms 119:156, the sense will not differ greatly. Thy judgements will mean the various examples of God’s rule of action which declare His will to preserve the life of His servants.

Psalms 119:150-151

150, 151. They draw nigh that maliciously persecute me, That have gone far from thy law. Thou art nigh, Jehovah &c. These two verses are closely connected. When my persecutors draw near to assail me, Thou art near to defend (Psalms 69:18; Psalms 34:18; Deuteronomy 4:7); though they have abandoned Thy law, I know the truth of all its commandments, and will not be tempted to join them in apostasy. The reading of LXX, Symm., Syr., Jer., my persecutors in malice seems preferable to that of the Mass. text that follow after malice. The difference is one of vocalisation only.

Psalms 119:152

152. Of old have I known from thy testimonies, that &c. (R.V.). Men may affirm or act as if they believed that God’s laws are obsolete: but from the study of those laws themselves the Psalmist has long ago learnt their eternal validity; and his deeply rooted convictions cannot be shaken by the contempt or the threats of his enemies.

Psalms 119:153-160

153–160. Rçsh. More urgent prayers for deliverance from his persecutors. Note the thrice-repeated ‘quicken me.’

Psalms 119:154

154. Plead my cause] The dispute between him and his persecutors is represented as a lawsuit: will not Jehovah be his advocate? Cp. Psalms 35:1; Psalms 43:1; Isaiah 51:22. deliver me] Redeem me, as from bondage. Cp. Exodus 6:6; Exodus 15:13; Psalms 19:14, and the frequent description of Jehovah as Israel’s Redeemer from exile in Isaiah 40-66.

Psalms 119:155

155. seek not] Or, study not. Cp. Psalms 119:45; Psalms 119:94.

Psalms 119:156

156. Great are thy tender mercies] Thy compassions (Psalms 119:77). Cp. 2 Samuel 24:14; Nehemiah 9:19; Nehemiah 9:27; Nehemiah 9:31 (A.V. thy manifold mercies); Daniel 9:18. quicken me &c.] Cp. Psalms 119:149 b.

Psalms 119:158

158. I have seen the treacherous dealers and felt loathing, Because they have not observed thy word. Apostate Israelites are meant, faithless to the covenant. Far from being attracted by them, he felt disgust and loathing (Psalms 139:21) as he watched them and their ways.

Psalms 119:159

159. Consider how &c.] Lit. see that &c.; or possibly (cp. Psalms 119:153), look upon me, for I love thy precepts.

Psalms 119:160

160. The sum of thy word is truth, or perhaps, as LXX, Jer., of thy words. If he reckons up all God’s words of command or promise, their sum total is truth. Cp. John 14:6.

Psalms 119:161-168

161–168. Shîn (and Sîn). God’s law fills the Psalmist’s heart with awe, joy, love, and gratitude; he has been diligent in its observance. It is not the boasting of the Pharisee, but the honest profession of a good conscience. This stanza and that of Mçm (Psalms 119:97 ff.) contain no petition.

Psalms 119:162

162. Holy awe is not inconsistent with holy joy. Cp. Psalms 119:119-120; Matthew 28:8. as one &c.] Cp. Isaiah 9:3.

Psalms 119:163

163. I hate falsehood and will abhor it] Falsehood denotes heathenism and heathenish tendencies, in contrast to the truth of God’s law. Cp. Psalms 119:29; Psalms 119:104; Psalms 119:128. The best attested text reads will abhor.

Psalms 119:164

164. Seven times a day] Not merely morning noon and night (Psalms 55:17), but constantly and repeatedly. Cp. Proverbs 24:16; &c. righteous judgments] Cp. Psalms 119:7, &c.

Psalms 119:165

165. Those who love the law find it a spring of constant inward peace, even in the midst of outward persecution: and they have none occasion of stumbling (R.V.). Cp. 1 John 2:10, and the LXX here, οὐκἔστιναὐτοῖςσκάνδαλον. “They walk firmly and safely on the clear path of duty” without stumbling and falling through sin. Cp. Ezekiel 18:30, “Repent … and iniquity shall not be a stumblingblock unto you.” They are not ‘scandalized,’ made to stumble and driven into scepticism by the sight of the anomalies of the world, such as suffering goodness and triumphant wickedness. “They are free from the ‘stumbling of heart’ (1 Samuel 25:31)—the paralysing weakness—which follows on the consciousness of having wronged, or of bearing ill-will to, a brother” (Kay). The P.B.V. and they are not offended at it appears to be Coverdale’s mistaken paraphrase of the Zόrich Version, “und werdend sich niemermer stossen.” 166 a. From Genesis 49:18, with the substitution of a later word sibbηr for hope for the sake of the initial letter. and have done thy commandments] To the LXX the phrase seemed over-bold, and they substituted and loved (cp. Psalms 119:163). The same feeling may have prompted Coverdale to render “done after thy commandments.” 167 a. Cp. 129 b. and I love] P.B.V. and loved is from LXX through Vulg. So also Jer.

Psalms 119:168

168. With the courage of a good conscience he appeals to God’s omniscience in proof of the sincerity of his purpose. before thee] Cp. for the phrase Psalms 38:9, and for the thought, Hebrews 4:13.

Psalms 119:169-176

169–176. Tâv. Concluding petitions for understanding and deliverance, for the grace of thankfulness, for help and guidance.

Psalms 119:171-172

171, 172. Let my lips pour forth praise, Because thou teachest me thy statutes. Let my tongue sing of thy word, For all thy commandments are righteousness. The optative form of the verb in Psalms 119:172 is in favour of a similar rendering in Psalms 119:171. He prays for a spirit of joyous, exuberant thankfulness for God’s continuous teaching, and for the character of the law which is the substance of that teaching.

Psalms 119:173

173. Let thine hand be ready to help me (R.V.). for &c.] Psalms 119:174 is best taken in close connexion with Psalms 119:173 b. He pleads three reasons for an answer to his prayers:—he has deliberately resolved to obey God’s precepts (cp. Psalms 119:30; Deuteronomy 30:19); he has long been waiting eagerly for deliverance from the hindrances to obedience which surround him (cp. Psalms 119:40; Psalms 119:166); his devotion has been no grudging service, but his constant delight (Psalms 119:24 &c.).

Psalms 119:175

175. and it shall praise thee] Or, that it may praise thee. The object of the life for which he has prayed so often—life prolonged, revived, invigorated, freed from the persecutions and trials which impede and prevent the exercise of its full activities—is just this, that his whole self may praise God (Psalms 146:2). and let thy judgments help me] Either the ordinances which are the rule of his life (102, 106), or acts of judgement, by which his enemies are punished.

Psalms 119:176

176. I have gone astray like a lost sheep] So apparently the Ancient Versions, but the Massoretic accentuation connects like a lost sheep with seek, and suggests the rendering, If I go astray, seek thy servant like a lost sheep; for &c. It need not surprise us if, after all his professions of fidelity and constancy, even including an explicit declaration that in spite of intimidation he had not gone astray from God’s commandments (Psalms 119:110), the Psalmist concludes with a confession of weakness and failure, actual or possible, and acknowledges that he has “erred and strayed from God’s ways like a lost sheep”; while at the same moment he pleads as the reason why God should not forsake him that he has not forgotten God’s commandments. The confession of failure is not inconsistent with the profession of devotion. As in Psalms 19:12-14, which may have been in the Psalmist’s mind, the thought of the law naturally leads up to the thought of his own frailty and need to be brought back when he wanders. Cp.

Isaiah 53:6; Psalms 95:10. If he has erred, it is a temporary and involuntary aberration: his will and purpose to serve God are unchanged, and he prays that God will not abandon him. It seems however more in accordance with the general spirit of the Psalm to suppose that the Psalmist is describing his outward circumstances rather than his spiritual state, the helplessness of his condition rather than his moral failures. He is a wanderer in the wilderness of the world; like a sheep that has been separated from the flock he is exposed to constant dangers, and therefore he beseeches God not to leave him to wander alone, but in accordance with His promise (Ezekiel 34:11 ff.) to seek for him, for amid all these dangers he does not forget God’s law. So Israel in the Dispersion is compared to a strayed sheep, Jeremiah 50:6; Jeremiah 50:17; cp. Isaiah 27:13. lost] The word means ‘strayed and in danger of perishing.’