Ps 119:1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Ps 119:122, 132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language."
ALEPH. (Ps 119:1-8).
1. undefiled--literally, "complete," perfect, or sincere (compare
the way--course of life.
in the law--according to it (compare Lu 1:6).
law--from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.
2. testimonies--The word of God is so called, because in it He
testifies for truth and against sin.
seek him--that is, a knowledge of Him, with desire for conformity to His will.
3. his ways--the course He reveals as right.
4-6. precepts--are those directions which relate to special conduct,
from a word meaning "to inspect."
statutes--or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.
commandments--or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.
have respect unto--or regard carefully as to their whole purport.
7. judgments--rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.
8. Recognizes the need of divine grace.
10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.
GIMEL. (Ps 119:17-24).
17-20. Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
21-24. God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.
DALETH. (Ps 119:25-32).
25-27. Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
28-32. In order to adhere to His word, we must seek deliverance from
temptations to sin as well as from despondency.
my heart--with gracious affections.
HE. (Ps 119:33-40).
33-38. To encourage us in prayer for divine aid in adhering to His
truth, we are permitted to believe that by His help we shall succeed.
the way of thy statutes--that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.
37. Turn away mine eyes--literally, "Make my eyes to pass, not noticing
vanity--literally, "falsehood;" all other objects of trust than God; idols, human power, &c. (Ps 31:6; 40:4; 60:11; 62:9).
quicken . . . in thy way--make me with living energy to pursue the way marked out by Thee. Revive me from the death of spiritual helplessness (Ps 119:17, 25, 40, 50; 116:3).
38. who is devoted to thy fear--or better, "which (that is, Thy word) is for Thy fear," for producing it. "Which is to those who fear Thee." God's word of promise belongs peculiarly to such (compare Ge 18:19; 1Ki 2:4; 8:25) [HENGSTENBERG].
39, 40. Our hope of freedom from the reproach of inconsistency is
in God's power, quickening us to live according to His Word, which He
leads us to love.
for thy judgments are good--The time must therefore be at hand when Thy justice will turn the "reproach" from Thy Church upon the world (Isa 25:8; 66:5; Zep 2:8-10).
VAU. (Ps 119:41-48).
41-44. The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
42. The possession of God's gift of "salvation" (Ps 119:41) will be the Psalmist's answer to the foe's "reproach," that his hope was a fallacious one.
45-48. To freedom from reproach, when imbued with God's truth, there is added "great boldness in the faith" [1Ti 3:13], accompanied with increasing delight in the holy law itself, which becomes an element of happiness.
48. My hands . . . lift up unto . . . commandments--that is, I will prayerfully (Ps 28:2) direct my heart to keep Thy commandments.
ZAIN. (Ps 119:49-56).
49-51. Resting on the promises consoles under affliction and the
tauntings of the insolent.
upon which--rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [HENGSTENBERG].
50. for--rather, "This is my comfort . . . that," &c.
hath quickened--What the Word has already done is to faith a pledge of what it shall yet do.
52-56. The pious take comfort, when harassed and distressed by
wickedness of men who forsake God's law, in remembering that the great
principles of God's truth will still abide; and also God's
judgments of old--that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.
53. Horror--rather, "vehement wrath" [HENGSTENBERG].
54. songs--As the exile sings songs of his home
so the child of God, "a stranger on earth," sings the songs of heaven,
his true home
In ancient times, laws were put in verse, to imprint them the more on
the memory of the people. So God's laws are the believer's songs.
house of my pilgrimage--present life (Ge 17:8; 47:9; Heb 11:13).
56. Rather, "This is peculiarly mine (literally, to me), that I keep Thy precepts" [HENGSTENBERG and MAURER].
61, 62. This the more, if opposition of enemies, or love of ease is
overcome in thus honoring God's law.
have robbed me--better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. HENGSTENBERG translates, "snares."
63. The communion of the saints. Delight in their company is an evidence of belonging to them (Ps 16:3; Am 3:3; Mal 3:16).
64. While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.
66. Teach me good judgment and knowledge--namely, in Thy word (so as to fathom its deep spirituality); for the corresponding expression (Ps 119:12, 64, 68), is, "Teach me Thy statutes."
69, 70. The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God's Word, which they are too stupid in sin to appreciate. HENGSTENBERG refers the "lie" to such slanders against the Jews during the captivity, as that in Ezr 4:1-6, of sedition.
71, 72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.
74. So when He has led us to rely on His truth, He will "make us to the praise of His grace" by others. "Those who fear Thee will be glad at my prosperity, as they consider my cause their cause" (Ps 34:2; 142:7).
75-78. in faithfulness--that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (Heb 12:6-11), God's promises of mercy (Ro 8:28) will be fulfilled, and He will give comfort in sorrow (La 3:22; 2Co 1:3, 4).
77. Let thy tender mercies come unto me--As I am not able to come unto them. But the wicked will be confounded.
78. but I . . . meditate in thy precepts--and so shall not be "ashamed," that is, put to shame (Ps 119:80).
79, 80. Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of Job did on his restoration, having been previously led through his afflictions to doubt the reality of his religion.
80. Let my . . . be sound--that is, perfect, sincere.
ashamed--disappointed in my hope of salvation.
82. Mine eyes fail for thy word--that is, with yearning desire for Thy word. When the eyes fail, yet faith must not.
83. bottle in the smoke--as a skin bottle dried and shriveled up in smoke, so is he withered by sorrow. Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put in them [MAURER].
84-87. The shortness of my life requires that the relief afforded to me from mine enemies should be speedy.
85. pits--plots for my destruction.
which--rather, "who," that is, "the proud"; "pits" is not the antecedent.
87. consumed me upon earth--HENGSTENBERG
translates, "in the land";
understanding "me" of the nation Israel, of which but a small remnant
was left. But English Version is simpler; either, "They have consumed
me so as to leave almost nothing of me on earth"; or, "They have almost
destroyed and prostrated me on the earth" [MAURER].
I forsook not--Whatever else I am forsaken of, I forsake not Thy precepts, and so am not mistaken of Thee (Ps 39:5, 13; 2Co 4:8, 9), and the injuries and insults of the wicked increase the need for it. But, however they act regardless of God's law, the pious, adhering to its teaching, receive quickening grace, and are sustained steadfast.
92-94. Hence the pious are encouraged and inclined to seek a knowledge
of it, and persevere amidst the efforts of those planning and waiting to destroy them.
my delights--plural, not merely delight, but equal to all other delights.
93. The bounds of created perfection may be defined, but those of God's law in its nature, application, and influence, are infinite. There is no human thing so perfect but that something is wanting to it; its limits are narrow, whereas God's law is of infinite breadth, reaching to all cases, perfectly meeting what each requires, and to all times (Ps 19:3, 6, 7-11; Ec 3:11). It cannot be cramped within any definitions of man's dogmatical systems. Man never outgrows the Word. It does not shock the ignorant man with declared anticipations of discoveries which he had not yet made; while in it the man of science finds his newest discoveries by tacit anticipations provided for.
98-100. of knowledge, both of the matter of all useful, moral truth,
and an experience of its application.
wiser than mine enemies--with all their carnal cunning (De 4:6, 8).
they are ever with me--The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.
100. more than the ancients--Antiquity is no help against stupidity, where it does not accord with God's word [LUTHER] (Job 32:7-9). The Bible is the key of all knowledge, the history of the world, past, present, and to come (Ps 111:10). He who does the will of God shall know of the doctrine (Joh 7:17).
101-104. Avoidance of sinful courses is both the effect and means of increasing in divine knowledge (compare Ps 19:10).
NUN. (Ps 119:105-112).
105. Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Re 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
106-108. Such was the national covenant at Sinai and in the fields of Moab.
108. freewill offerings--the spontaneous expressions of his gratitude, as contrasted with the appointed "offerings" of the temple (Ho 14:2; Heb 13:15). He determines to pursue this way, relying on God's quickening power (Ps 119:50) in affliction, and a gracious acceptance of his "spiritual sacrifices of prayer and praise" (Ps 50:5, 14, 23).
111, 112. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore.
115-117. Hence he fears not wicked men, nor dreads disappointment,
sustained by God in making His law the rule of life.
Depart from me--Ye can do nothing with me; for, &c. (Ps 6:8).
118-120. But the disobedient and rebellious will be visited by God's
wrath, which impresses the pious with wholesome fear and awe.
their deceit is falsehood--that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.
AIN. (Ps 119:121-128).
121-126. On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
127, 128. Therefore--that is, In view of these benefits, or, Because
of the glory of Thy law, so much praised in the previous parts of the
I love . . . [and] Therefore (repeated)--All its precepts, on all subjects, are estimable for their purity, and lead one imbued with their spirit to hate all evil (Ps 19:10). The Word of God admits of no eclecticism; its least title is perfect (Ps 12:6; Mt 5:17-19).
130. The entrance--literally, "opening"; God's words, as an open
door, let in light, or knowledge. Rather, as
HENGSTENBERG explains it,
"The opening up," or, "explanation of thy word." To the natural man
the doors of God's Word are shut.
Lu 24:27, 31;
confirm this view, "opening (that is, explaining) and alleging," &c.
unto the simple--those needing or desiring it (compare Ps 19:7).
132. Look . . . upon me--opposed to hiding or averting the face
Ps 25:15; 86:6; 102:17).
as thou usest to do--or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.
133. Order my steps--Make firm, so that there be no halting
any iniquity-- Ps 119:34 favors HENGSTENBERG, "any iniquitous man," any "oppressor." But the parallel first clause in this (Ps 119:33) favors English Version (Ps 19:13). His hope of deliverance from external oppression of man (Ps 119:34) is founded on his deliverance from the internal "dominion of iniquity," in answer to his prayer (Ps 119:33).
TZADDI. (Ps 119:137-144).
137-139. God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
140. very pure--literally, "refined," shown pure by trial.
141. The pious, however despised of men, are distinguished in God's sight by a regard for His law.
142-144. The principles of God's government are permanent and reliable,
and in the deepest distress His people find them a theme of delightful
meditation and a source of reviving power
(Ps 119:17, 116).
law is the truth--It therefore cannot deceive as to its promises.
everlasting-- (Ps 111:3), though to outward appearance seeming dead.
KOPH. (Ps 119:145-152).
145-149. An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
147. prevented--literally, "came before," anticipated not only the dawn, but even the usual periods of the night; when the night watches, which might be expected to find me asleep, come, they find me awake (Ps 63:6; 77:4; La 2:19). Such is the earnestness of the desire and love for God's truth.
149. quicken me--revive my heart according to those principles of justice, founded on Thine own nature, and revealed in Thy law, which specially set forth Thy mercy to the humble as well as justice to the wicked (compare Ps 119:30).
150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
160. God has been ever faithful, and the principles of His
government will ever continue worthy of confidence.
from the beginning--that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." HENGSTENBERG translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [LUTHER].
SCHIN. (Ps 119:161-168).
Ps 119:46, 86).
awe--reverential, not slavish fear, which could not coexist with love (Ps 119:163; 1Jo 4:8). Instead of fearing his persecutors, he fears God's Word alone (Lu 12:4, 5). The Jews inscribe in the first page of the great Bible (Ge 28:17), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"
162. (Compare Mt 13:44, 45). Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favor, but rejoice in the possession of this "pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation.
163. lying--that is, as in Ps 119:29, unfaithfulness to the covenant of God with His people; apostasy.
165. nothing shall offend them--or, "cause them to offend" (compare Margin).
166-168. As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
171, 172. shall utter--or, "pour out praise" (compare Ps 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.
172. My tongue shall speak of thy word--literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknowledgment, corresponding to the perfections of Him whom we praise.
173, 174. (Compare
Ps 119:77, 81, 92).
I have chosen--in preference to all other objects of delight.
176. Though a wanderer from God, the truly pious ever desires to be
drawn back to Him; and, though for a time negligent of duty, he never
forgets the commandments by which it is taught.
lost--therefore utterly helpless as to recovering itself (Jer 50:6; Lu 15:4). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. Ps 119:175, 176 seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion--prayer and praise.