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PSALM CXIX

The various excellencies and important uses of the law or revelation of God.

NOTES ON PSALM CXIX

This is another of the alphabetical or acrostic Psalms. It is divided into twenty-two parts, answering to the number of letters in the Hebrew alphabet. Every part is divided into eight verses; and each verse begins with that letter of the alphabet which forms the title of the part, e.g.: The eight first verses have a aleph prefixed, the second eight b beth, each of the eight verses beginning with that letter; and so of the rest. All connection, as might be naturally expected, is sacrificed to this artificial and methodical arrangement.

It is not easy to give any general Analysis of this Psalm; it is enough to say that it treats in general on the privileges and happiness of those who observe the law of the Lord. That law is exhibited by various names and epithets tending to show its various excellences. Earnest prayers are offered to God for wisdom to understand it, and for grace to observe it faithfully. These particulars may be collected from the whole composition, and appear less or more in every part.

The words which express that revelation which God had then given to men, or some particular characteristic of it, are generally reckoned to be the ten following: 1. Testimonies; 2. Commandments, 3. Precepts; 4. Word; 5.

Law; 6. Ways; 7. Truth; 8. Judgments; 9. Righteousness; 10. Statutes. To these some add the following: 1. Faithfulness, 2. Judgment; 3. Name; but these are not used in the sense of the other ten words. I believe it is almost universally asserted that in every verse of this Psalm one or other of those ten words is used, except in ver. 122; but on a closer inspection we shall find that none of them is used in the above sense in the 84th, 90th, 121st, 122nd, and 132nd. See the notes on these verses.

To save myself unnecessary repetition, and the reader time and trouble, I shall here, once for all, explain the above words, which the reader will do well to keep in remembrance.

1. The Law, hrwt TORAH, from hry yarah, to direct, guide, teach, make straight, or even, point forward; because it gutdes, directs, and instructs in the way of righteousness; makes our path straight, shows what is even and right, and points us onward to peace, truth, and happiness. It is even our school master to bring us to Christ, that we may be justified through faith; and by it is the knowledge of sin.

II. STATUTES, �yqj CHUKKIM, from qj chak, to mark, trace out, describe, and ordain; because they mark out our way describe the line of conduct we are to pursue and order or ordain what we are to observe.

III. PRECEPTS, �ydwqp PIKKUDIM, from dqp pakad, to take notice or care of a thing, to attend, have respect to, to appoint, to visit; because they take notice of our way, have respect to the whole of our life and conversation, superintend, overlook, and visit us in all the concerns and duties of life.

IV. COMMANDMENTS, twxm MITSVOTH, from hwx tassah to command, order, ordain; because they show us what we should do, and what we should leave undone, and exact our obedience.

V. TESTIMONIES, twd[ EDOTH, from d[ ad, denoting beyond, farther, all along, to bear witness, or testimony. The rites and ceremonies of the law; because they point out matters beyond themselves, being types and representations of the good things that were to come.

VI. JUDGMENTS, �yfp�m MISHPATIM, from fp� shaphat, to judge, determine, regulate, order, and discern, because they judge concerning our words and works; show the roses by which they should be regulated; and cause us to discern what is right and wrong, and decide accordingly.

VII. TRuth, hnwma EMUNAH, from ma aman, to make steady, constant, to settle, trust, believe. The law that is established steady, confirmed, and ordered in all things, and sure; which should be believed on the authority of God, and trusted to as an infallible testimony from Him who cannot lie nor deceive.

VIII. WORD, rbd dabar, from the same root, to discourse, utter one's sentiments, speak consecutively and intelligibly; in which it appears to differ from llm malal, to utter articulate sounds. Any prophecy or immediate communication from heaven, as well as the whole body of Divine revelation, is emphatically called hwhy rbd debar Yehovah, the word of Jehovah. On the same ground we call the whole Old and New Testament THE WORD OF THE LORD, as we term the volume in which they are contained THE BIBLE-THE BOOK. In his revelation God speaks to man; shows him, in a clear, concise, intelligible, and rational way, his interest, his duty, his privileges; and, in a word, the reasonable service that he requires of him.

IX. WAY, �rd DEBECH, from the same root, to proceed, go on, walk, tread. The way in which God goes in order to instruct and save man; the way in which man must tread in order to be safe, holy, and happy. God's manner of acting or proceeding in providence and grace; and the way that man should take in order to answer the end of his creation and redemption.

X. RIGHTEOUSNESS, hqdx TSEDAKAH from qdx tsadak, to do justice, to give full weight. That which teaches a man to give to all their due; to give GOD his due, MAN his due, and HIMSELF his due; for every man has duties to God, his neighbour, and himself, to perform. This word is applied to God's judgments, testimonies, and commandments; they are all righteous, give to all their due, and require what is due from every one.

The three words, which some add here, are, 1. FAITHFULNESS, hnwma EMUNAH: but see this under No. VII., nor does it appear in ver. 90, where it occurs, to be used as a characteristic of God's law, but rather his exact fulfillment of his promises to man.

The second is JUDGMENT, fp�m mishpat. See this under No. VI.: it occurs in ver. 84 and c21: "When wilt thou execute judgment," &c.; but is not used in those places as one of the ten words.

The third is NAME, �� shem, see ver. cx22: but this is no characteristic of God's law; it refers here simply to himself. Those that love thy NAME is the same as those that love THEE. Bishop Nicholson inserts promises among the ten words: but this occurs no where in the Psalm.

We might, and with much more propriety, add a fourth, hrma IMRAH, from rma amar, to branch out, spread, or diffuse itself, as the branches of a tree, and which is often used for a word spoken, a speech. This often occurs in the Psalm: and we regularly translate it word, and put no difference or distinction between it and rbd dabar, No. VIII.: but it is not exactly the sane; rbd dabar may apply more properly to history, relation, description and such like; while, �trma imrathecha, thy word, may mean an immediate oracle, delivered solemnly from God to his prophet for the instruction of men. But the two words appear often indifferently used; and it would not be easy to ascertain the different shades of meaning between these two roots.

Having thus far introduced the Psalm to the reader's attention, I should probably speak at large of the elegance of its composition, and the importance and utility of its matter. Like all other portions of Divine revelation, it is elegant, important, and useful; and while I admire the fecundity of the psalmist's genius, the unabating flow of his poetic vein, his numerous synonyms, and his copia verborum, by which he is enabled to expand, diversify, and illustrate the same idea; presenting it to his reader in all possible points of view, so as to render it pleasing, instructive, and impressive; I cannot rob the rest of the book of its just praise by setting this, as many have done, above all the pieces it contains. It is by far the largest, the most artificial, and most diversified; yet, in proportion to its length, it contains the fewest ideas of any Psalm in the Book.

Several of the ancients, particularly the Greek fathers, have considered it as an abridgement of David's life; in which he expresses all the states through which he had passed; the trials, persecutions, succours, and encouragements he had received. The Latin fathers perceive in it all the morality of the Gospel, and rules for a man's conduct in every situation of life. Cassiodourus asserts that it contains the sentiments of the prophets, apostles, martyrs, and all the saints. In the introduction to the Book of Psalms I have conjectured that many of them were composed from notes taken at different times, and in widely different circumstances; hence the different states described in the same Psalm, which could not have been at one and the same time the experience of the same person. It is most likely that this Psalm was composed in this way, and this, as well as its acrostical arrangement, will account for its general want of connection.

Though the most judicious interpreters assign it to the times of the Babylonish captivity; yet there are so many things in it descriptive of David's state, experience, and affairs, that I am led to think it might have come from his pen; or if composed at or under the captivity, was formed out of his notes and memoranda.

I shall now make short remarks on the principal subjects in each part; and, at the end of each, endeavour by the Analysts to show the connection which the eight verses of each have among themselves, and the use which the reader should make of them. In all the Versions except the Chaldee this Psalms is numbered 118.

LETTER a ALEph. - First Division

Verse 1. Blessed are the undefiled in the way ] �rd ymymt yr�a ashrey temimey darech, "O the blessedness of the perfect ones in the way." This Psalm begins something like the first, where see the notes. By the perfect, which is the proper meaning of the original word, we are to undertsand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.

Verse 3. They also do no iniquity ] They avoid all idolatry, injustice, and wrong; and they walk in God's ways, not in those ways to which an evil heart might entice them, nor those in which the thoughtless and the profligate tread.

Verse 4. Thy precepts diligently. ] dam meod, "superlatively, to the uttermost." God has never given a commandment, the observance of which he knew to be impossible. And to whatsoever he has commanded he requires obedience; and his grace is sufficient for us. We must not trifle with God.

Verse 5. O that my ways were directed ] "I wish that my way may be confirmed to keep thy statutes." Without thee I can do nothing; my soul is unstable and fickle; and it will continue weak and uncertain till thou strengthen and establish it.

Verse 6. Then shall I not be ashamed ] Every act of transgression in the wicked man tends to harden his heart; and render it callous. If a man who fears God is so unhappy as to fall into sin, his conscience reproaches him, and he is ashamed before God and man. This is a full proof that God's Spirit has not utterly departed from him, and that he may repent, believe and be healed.

Unto all thy commandments. ] God requires universal obedience, and all things are possible to him whom Christ strengthens; and all things are possible to him that believes. Allow that any of God's commandments may be transgressed, and we shall soon have the whole decalogue set aside.

Verse 8. O forsake me not utterly. ] dam d[ ad meod, "to utter dereliction;" never leave me to my own strength, nor to my own heart!

ANALYSIS OF LETTER ALEph. - FIRST DIVISION I. In this first octonary the prophet commends to us the law of God, and persuades us to practice it by two arguments: 1. Happiness, ver. 1, 2. 2.

The excellence of the Lawgiver, ver. 4.

II. He shows his affection to this law, desiring grace to keep it, ver. 5.

On which he knew there would follow two effects: 1. Peace of conscience: "He should not be ashamed," &c.

2. Thankfulness to God for his teaching, ver. 7.

"Blessed are they who are undefiled in the way," &c.

"Blessed are they who keep his testimonies," &c.

"They also do no iniquity," &c.

I. The first argument used by the prophet to persuade men to obedience is blessedness. He that would be happy must be obedient; and his obedience, if true, may be thus discerned: - 1. "He must be undefiled in the way." Keep himself from sin.

2. "He must walk in the law of the Lord," &c. Which is the rule of our faith, life, and worship.

3. "He must keep his testimonies." Search them out in God's word.

4. "He must seek him with a whole heart." With sincerity search his law to the utmost, bow what it bids, and what it forbids, in order to know the mind of the Lawgiver.

5. "They also do no iniquity." They work no iniquity with 1. Purpose of heart; 2. Delight; 3. With perseverance; 4. Nor at all, when the heart is fully sanctified unto God; Christ dwelling in it by faith.

6. They walk in his way, which the wicked do not: but the righteous have taken it for their path through life; and should they at any time swerve from it, they come back by repentance and confession to God.

The prophet's second argument to persuade to obedience is the authority of the Lawgiver. All disobedience proceeds either from contempt of God's laws, or rebellion against them: but David brings to our mind the authority of the Lawgiver, from a consideration of who he is who commands our obedience as his servants: "Thou hast commanded that we keep,' &c.

1. Thou, who knowest when we err, and wilt punish us.

2. Hast commanded-absolutely enjoined.

3. That we keep, &c. - they cannot be dispensed with.

4. Diligently, &c. Not negligently or lazily, or Satan will take advantage of us.

II. The blessedness promised to the keepers of God's law moved the prophet to send forth this ardent prayer, "O that my ways," &c.

1. David was a great king, and yet desires to be obedient.

2. He answers God's command by a prayer, to be enabled to perform it by his grace.

3. "O that my ways," &c. My counsels, actions, &c., were conformable to the straitness and regularity of thy law.

4. He knew he could not be too closely united to God, and therefore he prays to be directed.

Which prayer he knew God would hear; and that the effect would be quietness of soul, and boldness at a throne of grace.

1. "Then shall I not be confounded," &c. If his heart were right with God, he should not fly from him, as did Adam: that was the effect of disobedience.

2. If God directed his ways to the keeping of his commandments, he should find no amazement in his conscience, but holy boldness.

And this effect will produce another fruit, a thankful heart.

1. "I will praise thee." Give thee thanks for they grace and assistance.

2. "With uprightness of heart." Not with his tongue only, but with an honest and upright heart.

3. But this could not be done till God had taught him: "I will praise thee when I shall have learned," &c. Not to know them only with my understanding, but to make them the rule of my life, which cannot be but by the influence of the Spirit of GOD.

And what follows upon this will be a firm purpose of heart to be obedient to God's laws.

1. "I will keep thy statutes." So am I fully resolved and decreed with myself. And it is a great help to godliness to resolve to live a godly life; for how shall that be performed which is not purposed.

2. And yet this purpose or conclusion he makes in God's strength; and therefore constantly prays: "O forsake me not utterly." Without thy aid I can do nothing: but if at any time in thy just judgment thou desert me, that I may know and feel my own weakness, and learn the better to fly to thee, let it not be an utter desertion. Forsake me not, neither too much nor too long.

LETTER: B BETH-SECOND DIVISION

Verse 9. A young man cleanse his way ] jra orach, which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offense, his secret pollutions: and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God.

1. He is to consider that his way is impure; and how abominable this must make him appear in the sight of God.

2. He must examine it according to God's word, and carefully hear what God has said concerning him and it.

3. He must take heed to it, rm�l lishmor, to keep guard, and preserve his way-his general course of life, from all defilement.

Verse 10. With my whole heart have I sought thee ] 4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly. 5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.

6. He must take care to keep in the path of duty, of abstinence and self-denial; not permitting either his eye, his hand, or his heart to wander from the commandments of his Maker.

Verse 11. Thy word have I hid in my heart ] 7. He must treasure up those portions of God's word in his mind and heart which speak against uncleanness of every kind; and that recommend purity, chastity, and holiness. The word of Christ should dwell richly in him. If God's word be only in his Bible, and not also in his heart, he may soon and easily be surprised into his besetting sin.

Verse 12. Blessed art thou ] 8. He must acknowledge the mercy of God, in so far preserving him from all the consequences of his sin. 9. He should beg of him to become his teacher that his heart and conscience might be instructed in the spirituality of his statutes.

Verse 13. With my lips have I declared ] 10. He should declare to his own heart, and to all his companions in iniquity, God's judgments against himself and them; that if his longsuffering merely have not made a proper impression on their hearts, they may tremble at his approaching judgments.

Verse 14. I have rejoiced ] 11. He must consider it his chief happiness to be found in the path of obedience, giving his whole heart and strength to God; and when enabled to do it, he should rejoice more in it than if he had gained thousands of gold and silver. O how great is the treasure of a tender and approving conscience!

Verse 15. I will meditate ] 12. He should encourage self- examination and reflection; and meditate frequently on God's words, works, and ways-and especially on his gracious dealings towards him. 13. He should keep his eye upon God's steps; setting the example of his saviour before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.

Verse 16. I will delight myself ] The word is very emphatical: [�[t�a eshtaasha, I will skip about and jump for joy. 14. He must exult in God's word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation. 15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.

ANALYSIS OF LETTER BETH. - SECOND DIVISION In the first part the psalmist, having commended God's law, from its Author- God, and its end-happiness, shows us in the second part the efficacy and utility of it to a holy life, without which there can be no happiness. And in order to show this effect, he chooses the most unlikely subject.

I. A young man, in whom the law of the members is most strong; he wants experience; he is headstrong, and generally under the government, not of reason nor religion, but of his own passions.

II. The psalmist shows that, to cleanse the way of such, he must "take heed to them," watch over them, and "remember his Creator in the days of his youth." As a man must become holy in order to be happy, he shows how this holiness is to be attained, and adduces his own experience.

1. Seek God with thy "whole heart." Be truly sensible of your wants.

2. Keep and remember what God says: "Thy words have I hidden," &c.

3. Reduce all this to practice: "That I might not sin against thee." 4. Bless God for what he has given: "Blessed art thou," &c.

5. Ask more: "Teach me thy statutes." 6. Be ready to communicate his knowledge to others: "With my lips have I declared." 7. Let it have a due effect on thy own heart: "I have rejoiced," &c.

8. Meditate frequently upon them: "I will meditate," &c.

9. Deeply reflect on them: "I will have respect," &c. As food undigested will not nourish the body, so the word of God not considered with deep meditation and reflection will not feed the soul.

10. Having pursued the above course, he should continue in it, and then his happiness would be secured: "I will not forget thy word. I will (in consequence) delight myself in thy statutes." LETTER G GIMEL. - THIRD DIVISION

Verse 17. Deal bountifully ] lmg gemol, reward thy servant. Let him have the return of his faith and prayers, that the Divine life may be preserved in his soul! Then he will keep thy word. From lmg gamal, to reward, &c., comes the name of g gimel, the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist's art and ingenuity.

Verse 18. Open thou mine eyes ] yny[ lg gal eynai, reveal my eyes, illuminate my understanding, take away the veil that is on my heart, and then shall I see wonders in thy law. The Holy Scriptures are plain enough; but the heart of man is darkened by sin. The Bible does not so much need a comment, as the soul does the light of the Holy Spirit. Were it not for the darkness of the human intellect, the things relative to salvation would be easily apprehended.

Verse 19. I am a stranger in the earth ] In the land. Being obliged to wander about from place to place, I am like a stranger even in my own country. If it refer to the captives in Babylon, it may mean that they felt themselves there as in a state of exile; for, although they had been seventy years in it, they still felt it as a strange land, because they considered Palestine their home.

Verse 20. My soul breaketh ] We have a similar expression: It broke my heart, That is heart-breaking, She died of a broken heart. It expresses excessive longing, grievous disappointment, hopeless love, accumulated sorrow. By this we may see the hungering and thirsting which the psalmist had after righteousness, often mingled with much despondency.

Verse 21. Thou hast rebuked the proud ] This was done often in the case of David; and was true also in reference to the Babylonians, who held the Israelites in subjection, and whose kings were among the proudest of human beings. Instead of �ydz zedim, the proud, some MSS. read �yrz zarim, strangers, and one reads �ywg goyim, the heathen; and so the Syriac.

Verse 22. Remove from me reproach and contempt ] Of these the captives in Babylon had a more than ordinary load.

Verse 23. Princes also did sit ] It is very likely that the nobles of Babylon did often, by wicked misrepresentations, render the minds of the kings of the empire evil affected towards the Jews.

Verse 24. Thy testimonies also are-my counsellors. ] ytx[ y�na anshey atsathi, "the men of my counsel." I sit with them; and I consider every testimony thou hast given as a particular counsellor; one whose advice I especially need.

The Analysis will farther explain the particular uses of this part.

ANALYSIS OF LETTER GIMEL. - THIRD DIVISION In this division the psalmist: - I. Reckons up the impediments he may meet with in endeavouring to keep God's law.

II. Prays God to remove them.

First impediment. A dead soul and a dull heart; and therefore he prays for grace that he may live and keep God's word.

Second impediment. Blindness of understandiny: "Open my eyes, that I may see wonders in thy law." The wonderful equity, wisdom, and profit of it.

Third impediment. His wayfaring and uncertain situation: I am a "stranger upon the earth;" therefore, "hide not thy commandments from me." Should I be frequently destitute of thy ordinances, leave me not without thy Spirit's teaching.

Fourth impediment. His infirmity and imperfection: "My soul breaks," &c. I wish to be at all times, what I am sometimes, full of desire, fervour, zeal, prayer, and faith. Then shall I be what I should be, when my heart is steady in seeking thy salvation.

Fifth impediment. Pride of heart. This he saw in others, and was afraid that it might take place in himself; and he knew if it did, he should wander from the commandment, and come under a curse.

Sixth impediment. The reproach and contempt he met with in consequence of his endeavours to live a godly life. Against this he prays as a grievous temptation: "Remove from me reproach and contempt." Seventh impediment. The rulers of the people plotted against his life; they even met in council about it: "Princes did also sit and speak against me." It is difficult to bear reproach even for Christ's sake; though it should be a matter of glorying: but he must be strong in the faith, who can stand against keen raillery, and state persecution.

But what effect had all this upon the psalmist? 1. He cleaved to God's testimonies, and conscientiously observed them.

2. He made them his counsellors-drew all his wisdom from them; and he was amply rewarded, for they became his delight. Every man profits who is faithful to his God.

LETTER D DALETH. - FOURTH DIVISION

Verse 25. My soul cleaveth unto the dust ] It would be best to translate y�pn naphshi, my life; and then cleaving to the dust may imply an apprehension of approaching death; and this agrees best with the petition.

Quicken thou me ] ynyj chaiyeni, "make me alive." Keep me from going down into the dust.

Verse 26. I have declared my ways ] ytrps sipparti, "I have numbered my ways," I have searched them out; I have investigated them. And that he had earnestly prayed for pardon of what was wrong in them, is evident; for he adds, "Thou heardest me."

Verse 28. My soul melteth ] Pld dalaph sigifies to distil, to drop as tears from the eye. As my distresses cause the tears to distil from my eyes, so the overwhelming load of my afflictions causes my life to ebb and leak out.

Verse 29. The way of lying ] The propensity to falsity and prevarication, whatsoever is contrary to truth. Remove me from its solicitations, and remove it from me. "Grant me thy law graciously;" give it to me as a rule of moral conduct; but give it to me graciously through the gospel, and then it will not be the letter that killeth, but will be sanctified to me, so as to become to me holy, just, and GOOD.

Verse 30. I have chosen the way of truth ] And that I may continue in its "remove from me the way of lying." See above.

Verse 31. I have stuck ] ytqbd dabakti, I have cleaved to, been glued to, them: the same word as in ver. 25. My soul cleaves as much to thy testimonies, as my life has cleaved to the dust.

O Lord, put me not to shame. ] Let my sins and follies be blotted out by thy mercy; and so hide and cover them that they shall never appear, either in this or the coming world, to my shame and confusion! How many need to be importunate with God in this prayer!

Verse 32. I will run ] The particle yk , which we translate when, should be translated because: Because thou shalt enlarge, or dilate, my heart; make plain my path by cleansing me from my impurity, and taking the hinderances out of my way. I will then run without dread of stumbling, and every day make sensible progress.

ANALYSIS OF LETTER DALETH. - FOURTH DIVISION The psalmist: - I. Sets down the state of an imperfect man.

II. Confesses it.

III. Asks grace and mercy.

IV. Professes what in consequence he would do.

I. 1. "My soul cleaveth unto the dust:" His affections cleaved to things below, instead of being set on things above.

2. "Quicken thou me:" Give me a life according to thy law. By cleaving to the earth, he was earthly; by cleaving to the flesh, he was carnal; but by living according to the spiritual law, he was to become one spirit with God.

II. He confesses his imperfections.

1. "I have declared my ways." I acknowledge all my wanderings, sins, follies, and unfaithflllness, I have hidden nothing from thee.

2. Thou didst hear me; forgavest me out of thy mere mercy.

3. Do the like now: "Teach me thy statutes." These two things should be sought together: mercy to pardon, and grace to assist and renew.

III. He proceeds in this prayer.

1. "Make me to understand:" Where the mind is darkened, the heart cannot be well ordered.

2. He that asks good things from God should ask them for a good end: "Make me to understand; so shall I talk," &c.

3. He would show God's wondrous works: I shall talk of thy wondrous law, - thy wondrous Gospel, - thy wondrous mercy in saving sinners, - the wondrous means thou usest, &c.

IV. He returns to his confession, and states what he purposes to do.

1. "My soul melts:" I am full of trouble and distress.

2. "Strengthen thou me:" Give me the grace thou hast promised.

3. "Remove from me the way of lying:" Give me power to avoid all sin.

4. "Grant me thy law graciously:" Print the matter of it in my heart, and abolish my corruption.

5. He chooses the truth.

6. He adheres to it.

7. He will continue in it.

8. Yea, and with greater diligence than ever. To make up for lost time, he will now run: and, while running, keep in God's way. Some run, but they run out of it.

LETTER H HE. - FIFTH DIVISION

Verse 33. Teach me, O Lord, the way of thy statutes ] To understand the spiritual reference of all the statutes, &c, under the law, required a teaching which could only come from God.

I shall keep it unto the end. ] Here is a good thing asked for a good end.

He wishes for heavenly teaching; not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.

Verse 34. With my whole heart. ] I will not trifle with my God, I will not divide my affections with the world; God shall have all.

Verse 36. Not to covetousness. ] Let me have no inordinate love for gain of any kind, nor for any thing that may grieve thy Spirit, or induce me to seek my happiness here below.

Verse 37. From beholding vanity ] An idol, worldly pleasure, beauty, finery; any thing that is vain, empty, or transitory. Let me not behold it; let me not dwell upon it. Let me remember Achan: he saw, - he coveted, - he took, - he hid his theft, and was slain for his sin.

Verse 38. Stablish thy word ] Fulfil the promises thou hast made to me.

Verse 39. Turn away my reproach, which I fear ] This may be understood of the reproach which a man may meet with in consequence of living a godly life, for such a life was never fashionable in any time or country. But I have found the following note on the passage: "I have done a secret evil; my soul is sorry for it: if it become public, it will be a heavy reproach to me. O God, turn it away, and let it never meet the eye of man!" - Anon.

Verse 40. Behold, I have longed ] Thou searchest the heart; thou knowest that I have long desired thy salvation; thou seest that this desire still remains. Behold it! it is thy work; and through thy mercy I breathe after thy mercy.

Quicken me ] I am dying; O give me the spirit of life in Christ Jesus!

ANALYSIS OF LETTER HE. - FIFTH DIVISION In this part, which is wholly precatory, the psalmist prays: - I. That God would illuminate his mind.

II. That he would remove all those hinderances which might prevent him from doing his duty.

I. 1. The first petition is for illumination: "Teach me;" point me out what I am to learn and how I am to learn it.

2. The second is, "Give me understanding." Let me comprehend, that I may profit by this teaching.

3. The end for which he asks, - that he "may keep the law." He specifies the manner: 1. He will be no temporizer; he will keep it "to the end." 2. He will be no hypocrite; he will keep it "with his whole heart." 1. He prays for power: "Make me to go." Without thy Spirit's help I can do nothing: I do not know the way without thy teaching; I cannot walk in it without thy help.

2. He wishes to go in the path; the way in which all God's followers have walked.

3. It is a path, not a public road; a path where no beast goes, and men seldom.

4. He gives a reason why his petition should be granted: "Therein do I delight." II. He prays to have all impediments removed.

1. "Incline my heart." Bind it down to a willing obedience.

2. "Not to covetousness." Keep me from the love of money, the world, the creature.

3. He prays against the desire of the eye: "Turn away mine eyes." Let the eye of my body be turned away from vanity; the eye of my mind turned away to thee.

4. Let me find the benefit of this turning: "Stablish thy word," - make good thy word; give me grace to stand.

5. For which he gives this reason: "I am thy servant, and am devoted to thy fear." 6. He is afraid of the consequences if he be not faithful: "Turn away my reproach." Let it not be said, at the day of judgment, "I was hungry, and you gave me no meat," &c.

7. He knows if God condemns it must be justly: "For thy judgments are good." Man may condemn where thou approvest; he may approve where thou condemnest. Thy judgments alone are good.

8. He concludes, desiring the Lord to look on the state of his heart: "Behold!" 1. Is not my heart right before thee? 2. If so, quicken me; make me alive, and keep me alive! Without the latter, the former will answer no end.

LETTER W VAU. - SIXTH DIVISION

Verse 41. Let thy mercies come ] Let me speedily see the accomplishment of all my prayers! Let me have thy salvation- such a deliverance as it becomes thy greatness and goodness to impart. Let it be according to thy word-thy exceeding great and precious promises.

Verse 42. So shall I have wherewith to answer ] Many say, "My hope in thy mercy is vain;" but when thou fulfillest thy promises to me, then shall I answer to the confusion of their infidelity.

Verse 43. Take not the word of truth ] Grant that the assurances which thy prophets have given to the people of approaching deliverance may not fall to the ground; let it appear that they have spoken thy mind, and that thou hast fulfilled their word.

Verse 45. I will walk at liberty ] When freed from the present bondage, we shall rejoice in obedience to thy testimonies; we shall delight to keep all thy ordinances.

Verse 46. I will speak-before kings ] Dr. Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion; but we have already seen that it is most likely that the Psalm was compiled under the Babylonish captivity. But the words may with more propriety be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the books of Daniel, Ezra, and Nehemiah.

Verse 47. Thy commandments, which I have loved. ] O shame to Christians who feel so little affection to the Gospel of Christ, when we see such cordial, conscientious, and inviolate attachment in a Jew to the laws and ordinances of Moses, that did not afford a thousandth part of the privileges!

Verse 48. My hands also will I lift up ] I will present every victim and sacrifice which the law requires. I will make prayer and supplication before thee, lifting up holy hands without wrath and doubting.

ANALYSIS OF LETTER VAU. - SIXTH DIVISION The psalmist prays for mercy, and promises to show his thankfulness two ways: - I. By a bold confession of God's law.

II. By holy obedience to it.

The whole section consists of two petitions and six promises.

I. i. First petition. "Let thy mercies come also unto me-even thy salvation." He joins these two, mercy and salvation, as cause and effect; for God's mercy can alone bring salvation.

This being granted, he vows to be thankful and courageous.

1. He vows to confess God's law, and answer any adversary who may say, "It is vain for him to hope in the Lord," by showing that God has fulfilled his word.

2. That he will put his trust in God, because he is omnipotent and merciful.

II. The second petition is, "Take not the word of truth utterly out of my mouth." For which he gives a reason: "I have hoped in thy judgments." 1. "Take not thy word," in which I boast and glory before my adversaries.

2. "Take not the word out of my mouth," so that I dare not speak nor openly profess it.

3. "Take it not away utterly." If for my unfaithfulness thou shouldst shut my mouth for a time, restore thy favour to me, that I may again make confession unto salvation.

4. For which he gives this reason: "I have hoped," &c. I trust in thy fidelity and justice, that thou wilt accomplish, in promises and threatenings, whatsoever thou hast engaged to perform.

II. Now he shows his thankfulness by determining to make confession of God's mercy in a holy life; serving God.

1. With a free heart: "I will walk at liberty;" sin shall have no dominion over me.

2. With a loosened tongue: "I will speak of thy testimonies also before kings." It is a difficult thing to speak to great men concerning their salvation; it requires great boldness, and equal humility. Rudeness, under the guise of zeal, spoils every good.

3. With hearty affection: "I will delight myself." He who can delight in his duty has made considerable progress in piety.

4. With corresponding practice: "My hands will I lift up." My life shall declare that I have not received the grace of God in vain.

5. With a considerate mind: "I will meditate in thy statutes." My understanding shall frequently examine them, approve of them, and turn them over to a heart full of fervent affection.

6. This was a work to which he was accustomed: "I have loved thy commandments and statutes." Love feels no loads, and habit is a second nature.

LETTER Z ZAIN. - SEVENTH DIVISION

Verse 49. Remember the word ] Thou hast promised to redeem us from our captivity; on that word we have built our hope. Remember that thou hast thus promised, and see that we thus hope.

Verse 50. This is nay comfort ] While enduring our harsh captivity, we anticipated our enlargement; and thy word of promise was the means of keeping our souls alive.

Verse 51. The proud have had me ] We have been treated, not only with oppressive cruelty, but also with contempt, because we still professed to trust in thee, the living God, who because of our transgressions hadst been greatly displeased with us; jet we have not declined from thy law.

Verse 52. I remembered thy judgments of old ] The word judgments is here taken for providential dealing; and indeed kind treatment; that which God showed to the Heb. in bearing with and blessing them. And it was the recollection of these judgments that caused him to comfort himself.

Verse 53. Horror hath taken hold upon me ] The word hp[lz zilaphah, which we render horror, is thought to signify the pestilential burning wind called by the Arabs simoom. Here it strongly marks the idea that the psalmist had of the destructive nature of sin; it is pestilential; it is corrupting, mortal.

Verse 54. Thy statutes have been my songs ] During our captivity all our consolation was derived from singing thy praises, and chanting among our fellow-captives portions of thy law, and the precepts it contains.

Verse 55. I have remembered thy name ] Thou art Jehovah; and as our God thou hast made thyself known unto us. In the deepest night of our affliction this has consoled me.

Verse 56. This I had, because I kept thy precepts. ] Though thou didst leave us under the power of our enemies, yet thou hast not left us without the consolations of thy Spirit.

ANALYSIS OF LETTER ZAIN. - SEVENTH DIVISION In this part the psalmist: - I. Prays.

II. Shows his trust in God, notwithstanding his discouragements.

III. Commends the word of God, by showing what blessed effects it had produced in him.

I. 1. He prays: "Remember;" accomplish and perfect thy promise. God's promises are made to prayer and faith; if men do not exert these, God will not fulfill the others.

2. "Made to thy servant:" The promises are made to the obedient. It is in vain to desire God to remember his promises made to us, if we make no conscience to perform our promises made to him.

3. "Wherein thou hast caused me to put my trust:" This is a forcible argument to induce God to fulfll his promises. They are thy promises; thou hast made them to us; and thou hast caused us to hope, because made by thee, that they shall be fulfilled.

II. He shows that the hope he had in God made him steady, even in afflictions.

1. "This is my comfort in affliction:" That is, God's word and promise.

2. "Thy word hath quickened me;" brought me life, strength, and courage.

3. He mentions his afflictions. 1. The proud have had me in derision. 2.

Yet I have not declined from thy law. 3. For in my afflictions I remembered thy judgments; his casting down the proud and exalting the humble. And, 4. From these considerations he derived comfort.

III. His knowledge of God's purity and judgments caused him to commiserate the state of the wicked.

1. "Horror hath taken hold upon me:" For those who trampled under foot God's word, and persecuted the righteous, he grieved; not because of the evil they did him, but of the evil they did themselves.

He describes those men.

2. They forsook God's laws. Probably apostate Israelites.

3. He was not without consolation, though much afflicted and harassed.

He took delight in God's law, and made his songs of it.

4. And this was a source of joy to him both day and night.

5. He concludes with this acclamation: "This I had;" I had this spirit, this power, this comfort, "because I kept thy precepts." While I suffered for God, I was enabled to rejoice in God. As I made him my portion, so he has been my praise.

LETTER X CHETH. - EIGHTH DIVISION

Verse 57. Thou art my portion, O Lord ] From the fifty- seventh to the sixtieth verse may be seen the progress of the work of grace on the human heart, from the first dawn of heavenly light till the soul is filled with the fullness of God. But as I consider this Psalm as notes selected from diaries of past experience, formed at different times; and that the author has been obliged, for the support of his acrostic plan, to interchange circumstances, putting that sometimes behind which in the order of grace comes before; because, to put it in its right place, the letters would not accord with the alphabetical arrangement; I shall therefore follow what I conceive to be its order in the connection of grace, and not in the order in which the words are here laid down.

Verse 59. FIRST. - I thought on my ways ] ytb�j chashabti, I deeply pondered them; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.

SECONDLY. - And turned my feet unto thy testimonies. ] Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God's word for his directory, and set out fairly in the way of life and salvation.

Verse 60. THIRDLY. - I made haste, and delayed not ] He did this with the utmost speed; and did not trifle with his convictions, nor seek to drown the voice of conscience.

The original word, which we translate delayed not, is amazingly emphatical. ythmhmth alw velo hithmahmahti, I did not stand what-what-whating; or, as we used to express the same sentiment, shilly-shallying with myself: I was determined, and so set out. The Hebrew word, as well as the English, strongly marks indecision of mind, positive action being suspended, because the mind is so unfixed as not to be able to make a choice.

Verse 58. FOURTHLY. - Being determined in his heart, he tells us, I entreated thy favour with my whole heart. He found he had sinned; that he needed mercy; that he had no time to lose; that he must be importunate; and therefore he sought that mercy with all his soul.

FIFTHLY. - Feeling that he deserved nothing but wrath, that he had no right to any good, he cries for mercy in the way that God had promised to convey it: "Be merciful unto me!" And to this he is encouraged only by the promise of God; and therefore prays, "Be merciful unto me ACCORDING to thy WORD."

Verse 57. SIXTHLY. - To keep himself firm in his present resolutions, he binds himself unto the Lord. "I have said that I would keep thy words." Thy vows are upon me, and I must not add to my guilt by breaking them.

SEVENTHLY. - He did not seek in vain; God reveals himself in the fullness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.

Verse 61. The bands of the wicked have robbed me ] ylbj chebley, the cables, cords, or snares of the wicked. They have hunted us like wild beasts; many they have taken for prey, and many they have destroyed.

Verse 62. At midnight I will rise ] We are so overpowered with a sense of thy goodness, that in season and out of season we will return thee thanks.

Verse 63. I am a companion ] This was the natural consequence of his own conversion; he abandoned the workers of iniquity, and associated with them that feared the Lord.

Verse 64. The earth is full of thy mercy ] What an astonishing operation has the grace of God! In the midst of want, poverty, affliction, and bondage, it makes those who possess it happy! When Christ dwells in the heart by faith, we have nothing but goodness around us. Others may complain; but to us even the earth appears full of the mercy of the Lord.

ANALYSIS OF LETTER CHETH. - EIGHTH DIVISION In this part we have: - I. The assertion of the psalmist, that God was his portion; and his resolution upon it to keep God's law.

II. His prayer for grace to enable him to do it.

III. His profession of duty and a holy life.

IV. His concluding acclamation and prayer.

I. "Thou art my portion:" Let others choose as they please, thou art sufficient for me; I ask no more.

1. And on this I resolve to be thy obedient servant: "I have said, that I would keep thy words." 2. But thou knowest I am unable without thy grace to do this, therefore I must entreat thy favour: "Be merciful unto me." There are three helps to a godly life, all which we meet here, viz.: - 1. Determination. This makes a man begin well: "I have said." 2. Supplication. This makes a man continue well: "I entreated." 3. Consideration. This makes a man, when he errs, come back to the way again.

II. He was ready to co-operate with grace: "I have thought on my ways." If we be not workers with God, vain are our prayers. Two things are required of us: 1. A version from evil. 2. Conversion to good. Both must meet together.

1. Aversion from evil: "I thought on my ways." But he did not rest here.

2. Conversion to good: "I turned my feet unto thy testimonies." III. And his sincerity is shown many ways: - 1. By his readiness and zeal: "I made haste and delayed not." 2. By his courage and constancy. Though he was plundered, for his adherence to God, by the bands of the wicked, yet he did not forget God's law.

3. By his fervour about it. He was always employed in the work; and would rather take something from his natural rest, than not gratify his hunger and thirst after righteousness: "At midnight I will rise to give thanks." 4. By selecting his company. "He who walks with the lame will learn to limp:" therefore avoiding the society of the wicked, he seeks the company of them that fear the Lord and keep his precepts.

IV. He concludes with an acclamation and prayer.

1. "The earth, O Lord, is full of thy mercy." There is not a creature that is not a partaker of thy goodness; let me have my portion in it.

2. "Teach me thy statutes." That is, continue to instruct me. I need constant teaching, line upon line, and precept upon precept. Teach thou, and I will learn; and as I learn from thy teaching, I will practice by thy grace.

LETTER J TETH. - NINTH DIVISION

Verse 65. Thou hast dealt well with thy servant ] Whatsoever thy word has promised, thou hast fulfilled. Every servant of God can testify that God has done him nothing but good, and therefore he can speak good of his name.

Verse 66. Teach me good judgment and knowledge ] yndml y[dw �[f bwf tob taam vedaath lammnedeni. Teach me (to have) a good taste and discernment. Let me see and know the importance of Divine things, and give me a relish for them.

Verse 67. Before I was afflicted I went astray ] Many have been humbled under affliction, and taught to know themselves and humble themselves before God, that probably without this could never have been saved; after this, they have been serious and faithful. Affliction sanctified is a great blessing; unsanctified, it is an additional curse.

Verse 68. Thou art good ] And because thou art good, thou doest good; and because thou delightest to do good, teach me thy statutes.

Verse 69. The proud have forged a lie ] The poor captives in Babylon had their conduct and motives continually misrepresented, and themselves belied and calumniated.

Verse 70. Their heart is as fat as grease ] They are egregiously stupid, they have fed themselves without fear; they are become flesh-brutalized, and given over to vile affections, and have no kind of spiritual relish: but I delight in thy law-I have, through thy goodness, a spiritual feeling and a spiritual appetite.

Verse 71. It is good for me that I have been afflicted ] See on ver. 67.

Verse 72. The law of thy mouth is better ] Who can say this? Who prefers the law of his God, the Christ that bought him, and the heaven to which he hopes to go, when he can live no longer upon earth, to thousands of gold and silver? Yea, how many are there who, like Judas, sell their saviour even for thirty pieces of silver? Hear this, ye lovers of the world and of money! As the letter f teth begins but few words, not forty, in the Hebrew language, there is less variety under this division than under any of the preceding.

ANALYSIS OF LETTER TETH. - NINTH DIVISION The psalmist, having been afflicted, shows: - I. How graciously God dealt with him, in bringing him profitably through it.

II. Prays for a right judgment and knowledge.

III. Expresses his love to God's law, and the value he set upon it.

I. The psalmist gives thanks for mercy granted in affliction.

1. "Thou hast dealt graciously with thy servant." Graciously in afflicting him, and graciously in relieving him.

2. And this thou hast done "according to thy word." Thou hast fulfilled thy promise.

II. He prays to be taught of God: - 1. "Teach me good judgment." Many judge badly; for they think that affliction is a sign of God's displeasure. Let me have that good judgment that receives it as a fatherly correction from thee.

2. He asks for science and knowledge. A spiritual perception, and taste for heavenly things.

3. For this he gives his reason: "I have believed thy commandments." If we believe not God, we cannot profit by his word.

4. There is something remarkable in the manner of asking: 1. A good or sound judgment. 2. Knowledge; for without a sound judgment, knowledge is of no use.

III. He acknowledges that God's chastisements had done him good.

1."Before I was afflicted." Prosperity is often the mother or error.

2. "Now I have kept thy word." Schola crucis, schola lucis, "The school of the cross is the school of light." 3. He acknowledges that the good God had done him good. To have a right notion of God is a great blessing.

IV. Much of the psalmist's addiction proceeded from wicked men. These he describes: - 1. They were proud. Pride is the mother of rebellion, both against God and man.

2. They were liars. Evil speaking and calumny are the first weapons of persecutors.

3. They forged these lies; they invented them. There was none ready to their hand, so they framed some to serve their purpose.

4. The psalmist opposes them with humility and truth: "I will keep thy precepts." 5. He shows more particularly their moral character: "Their heart was as fat as grease;" they were stupid, brutish, hoggish. Their god was their belly. 1. Because they abounded in