Psalms 119:161–120:7

David here lets us know, 1. How he was discouraged in his duty by the fear of man: Princes persecuted him. They looked upon him as a traitor and an enemy to the government, and under that notion sought his life, and bade him go serve other gods, Sa1 26:19. It has been the common lot of the best men to be persecuted; and the case is the worse if princes be the persecutors, for they have not only the sword in their hand, and therefore can do the more hurt, but they have the law on their side, and can do it with reputation and a colour of justice. It is sad that the power which magistrates have from God, and should use for him, should ever be employed against him. But marvel not at the matter, Ecc 5:8. It was a comfort to David that when princes persecuted him he could truly say it was without cause, he never gave them any provocation. 2. How he was kept to his duty, notwithstanding, by the fear of God: "They would make me stand in awe of them and their word, and do as they bid me; but my heart stands in awe of thy word, and I am resolved to please God, and keep in with him, whoever is displeased and falls out with me." Every gracious soul stands in awe of the word of God, of the authority of its precepts and the terror of its threatenings; and to those that do so nothing appears, in the power and wrath of man, at all formidable. We ought to obey God rather than men, and to make sure of God's favour, though we throw ourselves under the frowns of all the world, Luk 12:4, Luk 12:5. The heart that stands in awe of God's word is armed against the temptations that arise from persecution.

Psalm 119:161-168 161. s Princes have persecuted me without a cause; yet my heart hath beer, afraid at thy word 162. s I have rejoiced at thy word as one who hath found great spoil. 163. s I have hated and abhorred deceit; but I have loved thy law. 164. s Seven times a day have I praised thee, because of thy righteous judgments. [32] 165. s Great peace have them that love thy law, and there will be no stumbling-block for them. [33] 166. s Jehovah I have waited for thy salvation and have done thy commandments. 167. s My soul hath kept thy testimonies, and I have loved them exceeding. 168. s I have kept thy commandments and thy testimonies; for all my ways are before thee. 161 Princes have persecuted me without a cause. [34] Here the Psalmist, informs us that sore and grievous as his temptation had been, he was restrained by the fear of God from desiring to attempt anything unworthy of the character of a godly man. We are prone to fall into despair when princes who are armed with power to overwhelm us are hostile to and molest us. The evil is also aggravated from the consideration that it is the very persons who ought to be as bucklers to defend us, who employ their strength in hurting us. Yea, when the afflicted are stricken by those in high places, they in a manner think that the hand of God is against them. There was also this peculiarity in the case of the Prophet, that he had to encounter the grandees of the chosen people -- men whom God had placed in such honor-able stations, to the end they might be the pillars of the Church. Some give, more restricted exposition, which is, that David followed the exhortation of Christ in Matthew 10:28, "Fear not them who kill the body, but are not able to kill the soul, but rather fear him who is able to destroy both soul and body in hell;" a sentiment which although it had not as yet been uttered by Christ's mouth, ought nevertheless to have been fixed in the hearts of all the godly. The sense, then, in their opinion is, that the Prophet had not been turned aside from the fear of God by any of the threatening or terrors of his enemies. But his commendation of his own constancy is to be understood in a more extended sense than this. The exhortation of Isaiah is well known, "Neither fear ye their fear, nor be afraid; sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." (Isaiah 8:12,13) The Prophet in that place shows in general what the weapons are, with which the faithful being armed will succeed in vanquishing all the assaults of the world -- he shows that they will do so, provided they not only stand in awe of God, but also rest assured that he will always be the guardian of their welfare, so that they may cast all their cares upon him. Thus it will come to pass that, resting contented with his protection, they will not turn aside to practice whatever may be sinful to secure their safety. In like manner the Prophet, in the passage before us, affirms that although being oppressed by the wrongful violence of princes, he presented a sad spectacle, yet he did not succumb, but considered what was lawful for him to do, and did not attempt to rival their wicked practices, by repelling craft with craft and violence with violence. In this text, as is evident from the connection, to be afraid at God's word, is to restrain one's self and to attempt nothing which is unlawful. I have already said that the adverb chnm, hinnam, without a cause, is added for the sake of amplification; for the temptation was so much the harder from the fact, that the tyrants, without cause and merely to gratify their own wicked inclination, assaulted an innocent individual. Men of a good disposition and of a noble mind, it is well known, are more easily excited to anger when the object assaulted is one who has done wrong to nobody. It was therefore a signal proof of self-control for the Prophet to bridle himself by the word of God, that he might not vie with others in evil doing, or, overcome with temptation, go out of the place which had been assigned him in the social body. Let us then learn to remain peaceable, although princes tyrannically abuse the power which God has committed to them, lest by creating insurrection we break in upon the peace and order of society. 162. I have rejoiced at thy word as one who hath found great spoil No gain, it is well known, brings greater joy than that which conquerors acquire from the spoil of their enemies; for to the gain there is added the glory of triumph; and when profit comes on a sudden, the delight experienced is from that circumstance the greater. This is the reason why David compares the knowledge he had obtained of heavenly doctrine with spoils rather than with other riches; for by these words he intimates that his greatest joy was derived from the word of God, to which no gain however desirable could at all approach. From this was learn that he was contented with the word of God as a thing in which was all his delight, and in which he found solid felicity; which could not be, but, in the way of his first withdrawing his heart from all depraved desires. Nor is it wonderful to find David placing the whole sum of a happy life in the word of God, in which he well knew the treasure of eternal life to be included and offered to him by means of free adoption. 163. I have hated and abhorred deceit. In this verse he declares more distinctly what I have adverted to a little before, that he was cleansed from corrupt affections that he might bestow upon the law of God such honor and estimation as it deserved. Having elsewhere met with almost the same sentence, I shall but briefly touch upon the reason why the Prophet affirms that he hated deceit before he speaks of his love and devotedness to the law. As hypocrisy is in the hearts of all men by nature, and as we are naturally prone to vanity and deceitfulness, we ought diligently to labor to purge our hearts, that the love of the law may reign in them. Now if the beginning of a good life and the first point of righteousness is to hate and abhor deceit, it follows that nothing is more excellent than integrity; for unless that virtue hold the chief place, all the other virtues speedily disappear. Nor is abhorring superfluously added to hating, the design being to teach us that it is not enough to hate falsehood with a common hatred, but that God's children must hate it with a deadly hatred. Now if the love of the law and the hatred of falsehood are inseparably conjoined, it is a plain inference that all who are not taught in the school of God are infected with deceit and hypocrisy. 164. Seven times a day have I praised thee. By the adverb seven times, the Prophet means that he was continually or very often engaged in celebrating the praises of God; just as it is said in Proverbs 24:16, "A just man falleth seven times," when he often falls into divers temptations. [35] The phrase the judgments of God being in many places taken for the punishments which God inflicts upon sinners, and also sometimes applied in general to the providence by which he governs the world, some understand the Prophet as praising God because he affords such manifest proofs of his justice both in punishing the wicked and in the whole government of the world. But I rather agree with others who refer the phrase to the divine law; not that I dislike the former interpretation, but because in this psalm the great topic upon which the Psalmist chiefly insists is the commendation of God's law. The amount then is, that when David was assiduously occupied in meditating upon the law of God, he found it distinguished by so great perfection of righteousness and wisdom, that from time to time he burst forth into the exercise of praise and thanksgiving. This diligence in praising God shows that David not only spoke reverently and honourably of the divine law, but that he accounted it an inestimable boon conferred upon the human race. It was not simply admiration which constrained him to this commendation, but a principle of gratitude; for he saw that nothing more excellent could be bestowed upon men than their being renewed to a blessed and an endless life by the incorruptible seed of heavenly truth. Yet scarcely one in a hundred of those to whom God offers this treasure puts himself to the trouble of giving God thanks for it even in an ordinary manner. On the contrary, there reigns such vile ingratitude everywhere in the world, that some scornfully reject divine truth, and others despise or slight it, while others rail and gnash their teeth against it if they find anything in it which does not please them. 165. Great peace have they who love thy law. If we take the word peace for a prosperous or happy condition of life -- a sense in which the Hebrews often employ it -- the word rendered stumbling-block, to correspond with it, will be used for adversity; as if it had been said, that those who love God's law shall continually prosper and retain their position, although the whole world should fall into ruins. But a different interpretation will be equally appropriate, namely, that they have great peace, because, being persuaded that both their persons and their life are acceptable to God, they calmly repose themselves on a good conscience. This tranquil state of conscience, this serenity of mind, is justly reckoned the chief point of a happy life, that is to say it is so, when it proceeds from God's being reconciled to us, and from his fatherly favor shining in our hearts. The Prophet justly teaches that we attain this peace from the love of the law; for whoever would make it to depend upon anything else, will be from time to time trembling at every little blast. If this sense is adopted, the word stumbling-block, in the second clause, will signify all the troubles and disquietudes of mind with which all who lean not upon God's word are miserably distressed and tormented, and with which they are driven about either by their own depraved passions, or by the caprice of other men. But in whatever way understand these two words, peace and stumbling-block, the design of the Prophet will remain the same, which is to show, that those who are not devoted to God are miserable; for although they may applaud themselves for a time, yet they will meet with many stumbling-blocks to drive them suddenly out of their course. From the term love, we gather that this peace is not acquired by a slavish observance of the law, but proceeds from faith; for the law has no sweetness to attract us to it, unless it exhibit to us God in the character of a father, and tranquilize our minds by the assurance of eternal salvation. So far from enjoying peace, all worldly men and despisers of God are justly punished by their own depravity and obdurate rebellion; for each of them is his own executioner, and the more fiercely they rage against the word of God, the sorer are they tormented, until they bring upon themselves utter destruction. The godly, it is true, are also tormented or distressed, but this inward consolation wipes away all their sorrow, or, raising them up, enables them to surmount all stumbling-blocks, or so relieves them, that they faint not. 166 O Jehovah! I have waited for thy salvation. It is not without cause that the Prophet often repeats this sentence, which is in all men's mouths, there being nothing easier than to ascribe to God the praise and office of saving, while yet there is hardly to be met with in the world a single example of steadfast hope, when men come to wrestle with temptations for any length of time. From the order of the words we learn, that if a man would keep himself in the fear of God, and the love of the law, it is necessary for him, above all things, [36] to seek for salvation in God. If faith in God's grace be removed from our minds, or patience shaken off, we will be carried away hither and thither, and will cease any longer to cultivate godliness. The chief virtue of the …

Here is, 1. The pleasure David took in the word of God. He rejoiced at it, rejoiced that God had made such a discovery of his mind, that Israel was blessed with that light when other nations sat in darkness, that he was himself let into the understanding of it and had had experience of the power of it. He took a pleasure in reading it, hearing it, and meditating on it, and every thing he met with in it was agreeable to him. He had just now said that his heart stood in awe of his word, and yet here he declares that he rejoiced in it. The more reverence we have for the word of God the more joy we shall find in it. 2. The degree of that pleasure - as one that finds great spoil. This supposes a victory over the enemy. It is through much opposition that a soul comes to this, to rejoice in God's word. But, besides the pleasure and honour of a conquest, there is great advantage gained by the plunder of the field, which adds much to the joy. By the word of God we become more than conquerors, that is, unspeakable gainers.

Love and hatred are the leading affections of the soul; if those be fixed aright, the rest move accordingly. Here we have them fixed aright in David. 1. He had a rooted antipathy to sin; he could not endure to think of it: I hate and abhor lying, which may be taken for all sin, inasmuch as by it we deal treacherously and perfidiously with God and put a cheat upon ourselves. Hypocrisy is lying; false doctrine is lying; breach of faith is lying. Lying, in commerce or conversation, is a sin which every good man hates and abhors, hates and doubly hates, because of the seven things which the Lord hates one is a lying tongue and another is a false witness that speaks lies, Pro 6:16. Every man hates to have a lie told him; but we should more hate telling a lie because by the former we only receive an affront from men, by the latter we give an affront to God. 2. He had a rooted affection to the word of God: Thy law do I love. And therefore he abhorred lying, for lying is contrary to the whole law of God; and the reason why he loved the law of God was because of the truth of it. The more we see of the amiable beauty of truth the more we shall see of the detestable deformity of a lie.

David, in this psalm, is full of complaints, yet those did neither jostle out his praises nor put him out of tune for them; whatever condition a child of God is in he does not want matter for praise and therefore should not want a heart. See here, 1. How often David praised God - Seven times a day, that is, very frequently, not only every day, but often every day. Many think that once a week will serve, or once or twice a day, but David would praise God seven times a day at least. Praising God is a duty which we should very much abound in. We must praise God at every meal, praise him upon all occasions, in every thing give thanks. We should praise God seven times a day, for the subject can never be exhausted and our affections should never be tired. See Psa 119:62. 2. What he praised God for - because of thy righteous judgments. We must praise God for his precepts, which are all just and good, for his promises and threatenings and the performance of both in his providence. We are to praise God even for our afflictions, if through grace we get good by them.

Here is an account of the happiness of good men, who are governed by a principle of love to the word of God, who make it their rule and are ruled by it. 2. They are easy, and have a holy serenity; none enjoy themselves more than they do: Great peace have those that love thy law, abundant satisfaction in doing their duty and pleasure in reflecting upon it. The work of righteousness is peace (Isa 32:17), such peace as the world can neither give nor take away. They may be in great troubles without and yet enjoy great peace within, sat lucis intus - abundance of internal light. Those that love the world have great vexation, for it does not answer their expectation; those that love God's word have great peace, for it outdoes their expectation, and in it they have sure footing. 2. They are safe, and have a holy security: Nothing shall offend them; nothing shall be a scandal, snare, or stumbling-block, to them, to entangle them either in guilt or grief. No event of providence shall be either an invincible temptation or an intolerable affliction to them, but their love to the word of God shall enable them both to hold fast their integrity and to preserve their tranquility. They will make the best of that which is, and not quarrel with any thing that God does. Nothing shall offend or hurt them, for every thing shall work for good to them, and therefore shall please them, and they shall reconcile themselves to it. Those in whom this holy love reigns will not be apt to perplex themselves with needless scruples, nor to take offence at their brethren, Co1 13:6, Co1 13:7.

Here is the whole duty of man; for we are taught, 1. To keep our eye upon God's favour as our end: "Lord, I have hoped for thy salvation, not only temporal but eternal salvation. I have hoped for that as my happiness and laid up my treasure in it; I have hoped for it as thine, as a happiness of thy preparing, thy promising, and which consists in being with thee. Hope of this has raised me above the world, and borne me up under all my burdens in it." 2. To keep our eye upon God's word as our rule: I have done thy commandments, that is, I have made conscience of conforming myself to thy will in every thing. Observe here how God has joined these two together, and let no man put them asunder. We cannot, upon good grounds, hope for God's salvation, unless we set ourselves to do his commandments, Rev 22:14. But those that sincerely endeavour to do his commandments ought to keep up a good hope of the salvation; and that hope will both engage and enlarge the heart in doing the commandments. The more lively the hope is the more lively the obedience will be.

David's conscience here witnesses for him, I. That his practices were good. 1. He loved God's testimonies, he loved them exceedingly. Our love to the word of God must be a superlative love (we must love it better than the wealth and pleasure of this world), and it must be a victorious love, such as will subdue and mortify our lusts and extirpate carnal affections. 2. He kept them, his soul kept them. Bodily exercise profits little in religion; we must make heart-work of it or we make nothing of it. The soul must be sanctified and renewed, and delivered into the mould of the word; the soul must be employed in glorifying God, for he will be worshipped in the spirit. We must keep both the precepts and the testimonies, the commands of God by our obedience to them and his promises by our reliance on them. II. That he was governed herein by a good principle: "Therefore I have kept thy precepts, because by faith I have seen thy eye always upon me; all my ways are before thee; thou knowest every step I take and strictly observest all I say and do. Thou dost see and accept all that I say and do well; thou dost see and art displeased with all I say and do amiss." Note, The consideration of this, that God's eye is upon us at all times, should make us very careful in every thing to keep his commandments, Gen 17:1.

Here we have, I. A general petition for audience repeated: Let my cry come near before thee; and again, Let my supplication come before thee. He calls his prayer his cry, which denotes the fervency and vehemence of it, and his supplication, which denotes the humility of it. We must come to God as beggars come to our doors for an alms. He is concerned that his prayer might come before God, might come near before him, that is, that he might have grace and strength by faith and fervency to lift up his prayers, that no guilt might interpose to shut out his prayers and to separate between him and God, and that God would graciously receive his prayers and take notice of them. His prayer that his supplication might come before God implied a deep sense of his unworthiness, and a holy fear that his prayer should come short or miscarry, as not fit to come before God; nor would any of out prayers have had access to God if Jesus Christ had not approached to him as an advocate for us. II. Two particular requests, which he is thus earnest to present: - 1. That God, by his grace, would give him wisdom to conduct himself well under his troubles: Give me understanding; he means that wisdom of the prudent which is to understand his way; "Give me to know thee and myself, and my duty to thee." 2. That God, by his providence, would rescue him out of his troubles: Deliver me, that is, with the temptation make a way to escape, Co1 10:13. III. The same general plea to enforce these requests - according to thy word. This directs and limits his desires: "Lord, give me such an understanding as thou hast promised and such a deliverance as thou hast promised; I ask for no other." It also encourages his faith and expectation: "Lord, that which I pray for is what thou hast promised, and wilt not thou be as good as thy word?"

Here is, 1. A great favour which David expects from God, that he will teach him his statutes. This he had often prayed for in this psalm, and urged his petition for it with various arguments; and now that he is drawing towards the close of the psalm he speaks of it as taken for granted. Those that are humbly earnest with God for his grace, and resolve with Jacob that they will not let him go unless he bless them with spiritual blessings, may be humbly confident that they shall at length obtain what they are so importunate for. The God of Israel will grant them those things which they request of him. 2. The grateful sense he promises to have of that favour: My lips shall utter praise when thou hast taught me. (1.) Then he shall have cause to praise God. Those that are taught of God have a great deal of reason to be thankful, for this is the foundation of all these spiritual blessings, which are the best blessings, and the earnest of eternal blessings. (2.) Then he shall know how to praise God, and have a heart to do it. All that are taught of God are taught this lesson; when God opens the understanding, opens the heart, and so opens the lips, it is that the mouth may show forth his praise. We have learned nothing to purpose if we have not learned to praise God. (3.) Therefore he is thus importunate for divine instructions, that he might praise God. Those that pray for God's grace must aim at God's glory, Eph 1:12.

Observe here, 1. The good knowledge David had of the word of God; he knew it so well that he was ready to own, with the utmost satisfaction, that all God's commandments are not only righteous, but righteousness itself, the rule and standard of righteousness. 2. The good use he resolved to make of that knowledge: My tongue shall speak of thy word, not only utter praise for it to the glory of God, but discourse of it for the instruction and edification of others, as that which he himself was full of (for out of the abundance of the heart the mouth will speak) and as that which he desired others also might be filled with. The more we see of the righteousness of God's commandments the more industrious we should be to bring others acquainted with them, that they may be ruled by them. We should always make the word of God the governor of our discourse, so as never to transgress it by sinful speaking or sinful silence; and we should often make it the subject-matter of our discourse, that it may feed many and minister grace to the hearers.

Here, 1. David prays that divine grace would work for him: Let thy hand help me. He finds his own hands are not sufficient for him, nor can any creature lend him a helping hand to any purpose; therefore he looks up to God in hopes that the hand that had made him would help him; for, if the Lord do not help us, whence can any creature help us? All our help must be expected from God's hand, from his power and his bounty. 2. He pleads what divine grace had already wrought in him as a pledge of further mercy, being a qualification for it. Three things he pleads: - (1.) That he had made religion his serious and deliberate choice: "I have chosen thy precepts. I took them for my rule, not because I knew no other, but because, upon trial, I knew no better." Those are good, and do good indeed, who are good and do good, not by chance, but from choice; and those who have thus chosen God's precepts may depend upon God's helping hand in all their services and under all their sufferings. (2.) That his heart was upon heaven: I have longed for thy salvation. David, when he had got to the throne, met with enough in the world to court his stay, and to make him say, "It is good to be here;" but still he was looking further, and longing for something better in another world. There is an eternal salvation which all the saints are longing for, and therefore pray that God's hand would help them forward in their way to it. (3.) That he took pleasure in doing his duty: "Thy law is my delight. Not only I delight in it, but it is my delight, the greatest delight I have in this world." Those that are cheerful in their obedience may in faith beg help of God to carry them on in their obedience; and those that expect God's salvation must take delight in his law and their hopes must increase their delight.

David's heart is still upon praising God; and therefore, 1. He prays that God would give him time to praise him: "Let my soul live, and it shall praise thee, that is, let my life be prolonged, that I may live to thy glory." The reason why a good man desires to live is that he may praise God in the land of the living, and do something to his honour. Not, "Let me live and serve my country, live and provide for my family;" but, "Let me live that, in doing this, I may praise God here in this world of conflict and opposition." When we die we hope to go to a better world to praise him, and that is more agreeable for us, though here there is more need of us. And therefore one would not desire to live any longer than we may do God some service here. Let my soul live, that is, let me be sanctified and comforted, for sanctification and comfort are the life of the soul, and then it shall praise thee. Our souls must be employed in praising God, and we must pray for grace and peace that we may be fitted to praise God. 2. He prays that God would give him strength to praise him: "Let thy judgments help me; let all ordinances and all providences" (both are God's judgments) "further me in glorifying God; let them be the matter of my praise and let them help to fit me for that work."

Here is, 1. A penitent confession: I have gone astray, or wander up and down, like a lost sheep. As unconverted sinners are like lost sheep (Luk 15:4), so weak unsteady saints are like lost sheep, Mat 18:12, Mat 18:13. We are apt to wander like sheep, and very unapt, when we have gone astray, to find the way again. By going astray we lose the comfort of the green pastures and expose ourselves to a thousand mischiefs. 2. A believing petition: Seek thy servant, as the good shepherd seeks a wandering sheep to bring it back again, Eze 34:12. "Lord, seek me, as I used to seek my sheep when they went astray;" for David had been himself a tender shepherd. "Lord, own me for one of thine; for, though I am a stray sheep, I have thy mark; concern thyself for me, send after me by the word, and conscience, and providences; bring me back by thy grace." Seek me, that is, find me; for God never seeks in vain. Turn me, and I shall be turned. 3. An obedient plea: "Though I have gone astray, yet I have not wickedly departed, I do not forget thy commandments." Thus he concludes the psalm with a penitent sense of his own sin and believing dependence on God's grace. With these a devout Christian will conclude his duties, will conclude his life; he will live and die repenting and praying. Observe here, (1.) It is the character of good people that they do not forget God's commandments, being well pleased with their convictions and well settled in their resolutions. (2.) Even those who, through grace, are mindful of their duty, cannot but own that they have in many instances wandered from it. (3.) Those that have wandered from their duty, if they continue mindful of it, may with a humble confidence commit themselves to the care of God's grace.

Psalm 119:169-174 169. t Let my cry come near b, to thy presence, O Jehovah! Give me understanding according to thy word. 170. t Let my prayer come into thy presence: deliver me according to thy word. 171. t My lips shall speak praise, when thou shalt have taught me thy statutes. 172. t My tongue shall speak of thy word; for all thy commandments are righteousness. 173. t Let thy hand be to succor me; for I have chosen thy commandments. 174. t I have longed for thy salvation, O Jehovah and thy law has been my delight. 175. t Let my soul live, and let it praise thee; and let thy judgments succor me. 176. t I have wandered like a lost sheep: seek thy servant, for I have not forgotten thy statutes. 169. Let my cry come [38] near into thy presence. The Psalmist repeats the same sentiment which has already come under our notice -- that his chief desire, and what he, most of all pressed after, regarding everything else as of secondary importance, was to make progress in the study of the divine law. By the word cry he denotes earnestness. I am anxious, as if he had said, above all things, and am chiefly inflamed with this desire, (even as it is just and reasonable,) that the light of understanding by which we excel the lower animals, and approach very near to God, may be preferred by me to all earthly advantages. The expression, according to thy word, may be understood in two ways. It may denote that David besought God to impart to him understanding according to his promise; or, as some explain it, it may intimate that he desired to have his mind framed according to the rule of God's word, so that he might not be wise otherwise than according to the doctrine of the law. This last sense would not be inappropriate, did not these words in the following verse, Deliver me according to thy word, present an objection to such an interpretation. Having no doubt that these two sentences have a corresponding meaning -- though at first sight it is more specious to understand David as praying to be made wise according to the rule of the law -- I rather incline to the other sense, That he beseeches God to endue him with understanding, in fulfillment of his promise. And whilst God liberally promises all blessings to his people, to enlighten them by his Spirit, that they may excel in true and sound wisdom, is justly entitled to be ranked among the chief of his promises. This doctrine is profitable to us in many ways. In the first place we are taught that nothing is more to be desired than to have God guiding us by his light, that we may not be like brute beasts. In the second place we are taught that this is the peculiar gift of the Holy Spirit; for it would have been in vain for David to have besought. God to bestow upon him that which he had naturally in himself, or which he might have attained by his own painstaking. In the third place, what I have said concerning the promise is to be attended to, to the end the faithful may not hesitate to offer themselves to God to be enlightened by Him, who declares that he will be the guide of the blind, and who refuses not to be a master and teacher of little ones and of the humble. 170. Let my prayer come into thy presence. After having made supplication that the gift of right understanding might be imparted to him, the Psalmist now implores God for deliverance, by which he acknowledges that he was continually involved in multiplied dangers from which he found it impossible to escape, unless God stretched forth his hand from heaven to his aid. We know, indeed, that whenever any distress was pressing hard behind him, he called upon God for succor; but as he does not here specify any particular distress, I have no doubt that, in commending his life in general terms to the protection of God, he thought again and again how he was shut up on every side by innumerable deaths, from which he could not escape if God did not prove his continual deliverer. But this is an inestimable comfort to us, that God assures us that in all dangers he will be ready and prepared to help us. 171. My lips shall speak praise. David now shows in another way than in the preceding verse, how high a privilege he accounted it to be admitted by God among the number of His disciples, and to profit aright in His school, by declaring that, if so privileged, he will hasten forward to render thanks to him with fluent tongue. The word nv, naba, which he employs, is a metaphor taken from the bubbling up of fountains, and accordingly it signifies not simply to speak, but to pour forth speech copiously. As therefore he a little before showed the earnestness of his desire by praying, so now he affirms that his rejoicing will bear testimony that he desires nothing more than to be thoroughly imbued with heavenly truth. He again confirms the doctrine, That the way by which we become truly wise is, first by submitting ourselves to the Word of God, and not following our own imaginations; and, secondly, by God's opening our understanding and subduing it to the obedience of his will. He here joins together both these truths -- namely, that when God has set before us His law, from which we are to learn what, ever is profitable for our welfare, He, at the same time, teaches us inwardly. It were not enough to have our ears stricken with the outward sound, did not God illuminate our minds by the Spirit of understanding, and correct our obduracy by the Spirit of docility. As the labor of teachers is to no purpose until virtue and efficacy has been given to it, so it is also to be noticed that such as are truly taught of God, are not led away from the law and the Scriptures by secret revelations, like some fanatics, who think that they linger still at their A B C, unless disdainfully trampling under foot the Word of God, they fly away after their own foolish fancies. 172. My tongue shall speak of thy word. Here the Psalmist says, that when he shall have profited in God's law he will also employ himself in teaching it to others. This order is undoubtedly to be observed, That divine truth take root in our hearts before we engage in the work of teaching it to others. Yet every man, according to the measure of his faith, ought to communicate to his brethren what he has received, that the doctrine, whose use and fruit God would have to be displayed for the common edification of the Church, may not be buried. There is added the reason which ought to stir up all the godly to declare the law of God -- namely, because by this means righteousness is spread abroad through the whole world. When the Prophet honors the commandments of God with the title of righteousness, he does not simply express his approbation of them, but he indirectly shows, that, until this rule bear sway in governing mankind, the whole world is one scene of sad and horrible confusion. Yet, let my readers judge whether the word answer or witness, which the Hebrew verb nh, anah, properly signifies, is not more suitable in this place than speak; bringing out this sense -- "My tongue shall bear witness or answer to thy word; because the true knowledge of righteousness is to be sought only in the word;" but in that case, it will be necessary to supply the letter l, lamed, in the word 'mrtk, imrathecha, that it may read -- to thy word. 173. Let thy hand be to succor me. As he had devoted himself to the doctrine of the law, David requests that the hand of God may be stretched forth for his aid. Farther, by these words he declares, that those who yield themselves to God to be governed by His word have continually need of His help. The more sincerely any individual studies to be a good man, so much the more numerous are the ways in which Satan troubles him, and so much the more are the enemies multiplied who molest him on all sides. But when God sees those who once embraced the truth of his word remaining steadfast in their resolution, he is so much the more inclined to aid them. By the word choose in the second clause, the Psalmist has expressed that nothing had hindered him from devoting himself to the law of God. No man will apply this mind to the love of the law without a great struggle, since the thoughts of every man are drawn away to a variety of objects, by the depraved affections of the flesh. This choosing then spoken of shows that it is not through ignorance or an inconsiderate zeal that the children of God desire above all things heavenly doctrine; but as they partake of the flexibility or pliancy of mind common to men, and feel the various impulses of the flesh, they purposely subdue their minds to the obedience of God. 174. I have longed for thy salvation, O Jehovah! Although all men desire to be in happy circumstances, and no man avowedly repudiates God's favor; yet so confused and uncertain are the ideas which they entertain of that in which a life of happiness or propriety consists, that very few are to be found directing their aspirations to God. Some are carried away by their own ambition, some are wholly possessed with avarice, and others burn with lust, all imagining, that the farther they recede from God, everything will prosper so much the better with them. In short, in proportion as each man is desirous to be safe, in the same proportion does he provoke the anger of God, by seeking the means of his safety in all directions. The construction in the Hebrew text denotes steadfastness, or constancy of desire; for literally it is, that He Had longed for the salvation of God, and not that he only at the present time began to long for it. He next expresses the manner in which we are patiently to long for salvation; which is, by seeking consolation and relief in all our calamities from the word of God; for whoever does not comfort himself by a reliance on the grace promised in the word, will quail at the slightest assault made upon him. The Prophet then wisely kept his thoughts close upon the divine word, that he might not be turned away from hoping for the salvation of God. 175. Let my soul live and let it praise thee. As the verbs are in the future tense, shall live, shall praise, this sentence may be expounded thus: Lord, when thou shalt have bestowed life upon me, I will endeavor, by celebrating thy praises, to show that I am not ungrateful. If this sense is approved, the sentence will be a kind of rejoicing, in which the Prophet, depending upon the divine promises, confidently proclaims, that his life will continue in safety. And, certainly, although our life is hidden under the shadow of death, we may, nevertheless, boast that it is safe, because God is its faithful guardian; and this assured confidence proceeds from his quickening grace, which is offered to us in his word. Yet, as the majority of Commentators translate these words in the optative mood, let us follow the more generally received interpretation, which is, that David in asking to have his life prolonged, shows, at the same time, that the end for which he desired to live was, that he might exercise himself in singing the praises of God, even as it is said in Psalm 115:18, "We who shall remain in life shall praise Jehovah." In the second clause it would be harsh to understand the word judgments of the commandments, to which it does not properly belong to give help. It seems then, that the Prophet, perceiving himself liable to numberless calamities -- even as the faithful, by reason of the unbridled license of the wicked, dwell in this world as sheep among wolves, -- calls upon God to protect him in the way of restraining, by his secret providence, the wicked from doing him harm. It is a very profitable doctrine, when things in the world are in a state of great confusion, and when our safety is in danger amidst so many and varied storms, to lift up our eyes to the judgments of God, and to seek a remedy in them. As, however, in this Psalm the word judgments is commonly referred to God's commandments, we may also fitly interpret it of them in this place, so that the Prophet …

SCHIN. ( Ps 119:161-168 ). 161-165. (Compare 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.

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.

168. all my ways are before thee —I wish to order my ways as before Thee, rather than in reference to man ( Ge 19:1 ; Ps 73:23 ). All men's ways are under God's eye ( Pr 5:21 ); the godly alone realize the fact, and live accordingly.

TAU. ( Ps 119:169-176 ). 169, 170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second ( Ps 90:11-17 ). On the terms "cry" and "supplication" (compare Ps 6:9 ; 17:1 ).

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.

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.

159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: “Princes have persecuted me without a cause: and my heart hath stood in awe of Thee” (ver. 161). For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s”? Matt. xxii. 21. Matt. xvii. 24–26. Luke iii. 14. Comes (count or earl), a title of honour in the Imperial Court. See on Ps. xci. and on Ps. civ. Also Rom. xiii. 1, 7, 8. 1 Tim. ii. 1, 2. [See A.N.F. vol. p. viii. 682.—C.] Matt. x. 28.

160. Then follows, “I am as glad of Thy word as one that findeth great spoils” (ver. 162). By the same words he conquered, of which he stood in awe. For spoils are stripped from the conquered; as he was overcome and despoiled of whom it is said in the Gospel, “except he first bind the strong man.” Matt. xii. 29.

161. “As for iniquity, I hate and abhor it; but Thy law have I loved” (ver. 163). That awe, therefore, of His word did not create hatred of those words, but maintained his love unimpaired. For the words of God are no other than the law of God. Far be it therefore that love perish through fear, where fear is chaste. Thus fathers are at once feared and loved by affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven, Matt. vi. 9. Ps. xlv. 2. Heb. xii. 6.

162. Such was, assuredly, the conduct of the Psalmist, who saith, “Seven times a day do I praise Thee, because of Thy righteous judgments” (ver. 164). The words “seven times a day,” signify “evermore.” For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added; Gen. ii. 2. Prov. xxiv. 16. 1 Pet. iv. 17.

163. “Great is the peace,” he saith, “that they have who love Thy law: and there is no offence to them” (ver. 165). Doth this mean that the law itself is not an offence to them that love it, or that there is no offence from any source unto them that love the law? But both senses are rightly understood. For he who loveth the law of God, honoureth in it even what he doth not understand; and what seemeth to him to sound absurd, he judgeth rather that he doth not understand, and that there is some great meaning hidden: thus the law of God is not an offence to him…

164. “I have waited,” he saith, “for Thy saving health, O Lord, and have loved Thy commandments” (ver. 166). For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God? If therefore they who loved God’s commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God’s commandments look for Christ, that “when Christ, our life, shall appear, we” may then “appear with Him in glory.” Col. iii. 4.

165. “My soul hath kept Thy testimonies, and I have loved them exceedingly:” or, as some copies read, “hath loved them,” understanding, “my soul” (ver. 167). The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profiteth nothing, even to be burnt with flames without charity, 1 Cor. xiii. 3.

in Thy sight.” He saith therefore, “I have kept Thy commandments and Thy testimonies; because all my ways are in Thy sight” (ver. 168). As much as to say, Hadst Thou turned away Thy face from me, I should have been confounded, nor could I keep Thy commandments and testimonies. “I have kept them,” then, because “all my ways are in Thy sight.” With a look favouring and aiding man, he meant it to be understood that God seeth his ways: according to the prayer, “O hide not Thou Thy face from me.” Ps. xxvii. 9. Tau.

166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. “Let my prayer come near in Thy sight, O Lord” (ver. 169): for, “The Lord is nigh unto them that are of a contrite heart.” Ps. xxxiv. 18. Ps. xxxii. 8.

167. “Let my request come before Thy presence, O Lord: deliver me, according to Thy word” (ver. 170). He repeateth what he hath asked. For his former words, “Let my prayer come near in Thy presence, O Lord:” are like unto what he saith, “Let my request come before Thy presence, O Lord:” and the words, “Give me understanding according to Thy word,” agree with these, “Deliver me according to Thy word.” For by receiving understanding he is delivered, who of himself through want of understanding is deceived.

168. “My lips shall burst forth praise: when Thou hast taught me Thy righteousnesses” (ver. 171). We know how God teacheth those who are docile unto God. For every one who hath heard from the Father and hath learned, comes unto Him “who justifieth the ungodly:” John vi. 45; Rom. iv. 5. 1 Cor. i. 31.

169. But as he hath now learned, and praised God his Teacher, he next wisheth to teach. “Yea, my tongue shall declare Thy word: for all Thy commandments are righteousness” (ver. 172). When he saith that he will declare these things, he becometh a minister of the word. For though God teach within, nevertheless “faith cometh from hearing: and how do they hear without a preacher?” Rom. x. 17, 14. 1 Cor. iii. 7.

170. “Let Thy hand be stretched forth (fiat, be made) to save me, for I have chosen Thy commandments” (ver. 173). That I might not fear, and that not only might my heart hold fast, but my tongue also utter Thy words: “I have chosen Thy commandments,” and have stifled fear with love. Let Thy hand therefore be stretched forth, to save me from another’s hand. Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for “vain is the safety of man” Ps. lx. 11. 171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing: Ps. ii. 1. 1 Pet. iv. 17. 172. At last he openeth himself completely, and showeth what person was speaking throughout the whole Psalm. “I have gone astray,” he saith, “like a sheep that is lost: O seek [He says: “Some copies have not “seek,” but “quicken.” For there is a difference only of one syllable between the corresponding Greek words ζῆσον and ζήτησον: whence the Greek copies themselves derive the variation.”—C.] Matt. xviii. 12, 13.

gather them together, love them, it is still sought, and by means of the blood of its Shepherd shed and sprinkled abroad, it is found in all nations. [He adds: “As far as I have been able, as far as I have been aided by the Lord, I have treated throughout, and expounded, this great Psalm,—a task which more able and learned expositors have performed or will perform better; nevertheless, my services were not to be withheld from it on that account, when my brethren earnestly required it of me, to whom I owed this office. That I have said nothing of the Hebrew alphabet, in which every eight verses are ranged under a particular letter, and the whole Psalm arranged in this manner, let no one wonder, since I found nothing that related especially to the Psalm: for it is not the only one which hath these letters. Let those who cannot find it in the Latin and Greek versions, since it is not adopted there, know that every set of eight verses in the Hebrew copies beginneth with that letter which is prefixed to them; as is indicated to us by those who are acquainted with the Hebrew tongue. This is done with much more care than our writers have shown in their Latin or Punic compositions of Psalms which they style abecedarii. For they do not begin all the verses down to the close of a period, but the first only with the same letter which they prefix to it.” It was the counsel of the learned general editor to drop this Psalm entirely. For the sake of preserving the symmetry of the work, I have retained as much as I could.—C.]

SCHIN.--The Twenty-first Part. SCHIN. Princes have persecuted me without a cause,.... These were either the princes of the Philistines at the court of Achish; or the princes of Israel, who joined in the conspiracy with Absalom; or the princes in Saul's court, as Kimchi observes; who insinuated that David had evil designs against the king, drove him from abiding in the Lord's inheritance, and pursued him from place to place, as a partridge on the mountains, 1 Samuel 29:4; and all which was without any cause or reason on his part; and which, as it was an aggravation of the sin of his persecutors, so it was an alleviation of his affliction: in this he was, a type of Christ, against whom the kings of the earth set themselves, and the rulers took counsel together; Herod, Pontius Pilate, and others, the princes of this world, who crucified the Lord of glory, and hated him without a cause; who was holy and harmless, and never did any injury to any man's person or property, Psalm 2:2; but my heart standeth in awe of thy word: not in awe of the princes, but of the word of God; he had a greater regard to that than to them: when they in effect said, "go, serve other gods", 1 Samuel 26:19; he remembered what the word of God says, "thou shall have no other gods before me", Exodus 20:3; and this was a means of preserving him from sinning. Kimchi thinks some respect is had to the word of God by Nathan the prophet, "I will raise up evil against thee out of thine house", &c. 2 Samuel 12:11; and he was afraid, on account of this word, lest he should fall into the hands of the princes: but it seems not to be an excruciating tormenting fear that is here meant; but a high regard for, and a holy reverence of the word of God, or a reverential affection for it; such as is consistent with the highest joy on account of it, as follows.

I rejoice at thy word, as one that findeth great spoil. At having it, which is a distinguishing blessing; all are not favoured with it; and is an inestimable treasure, a field in which a treasure lies; which those that find rejoice at, and especially at the understanding of it, as Kimchi notes: for such only delight in it who spiritually understand it, or have an application of it to them; find it, and eat it, and then it is the joy and rejoicing of their hearts. The doctrines of it are matter of great joy, particularly which concern the grace of God, the person of Christ, and peace, pardon, righteousness, and salvation by him; and each of its promises, which are exceeding great and precious; and, when opened and applied in a time of need, occasion great joy; such as is expressed at finding a great spoil, when much substance comes into the hands of the conqueror, as well as victory. The word is a part of the believer's spiritual armour, by which he overcomes his enemies; as well as it acquaints him with the conquest Christ has obtained over them, and made him a sharer in; and directs him to unsearchable riches, to things more valuable than thousands of gold and silver; so that he has great reason to rejoice at it in such a manner indeed! see Isaiah 9:2.

I hate and abhor lying,.... The sin of lying in common conversation, which owes its rise to Satan, the father of lies; is common to human nature, though very dishonourable to it; exceeding unbecoming a professor of religion; and was greatly hated by David, as it ought to be by all good men, Psalm 101:7. Or "falsehood" (k); false doctrine; everything contrary to the truth of the word of God, with all false worship, superstition, and idolatry; and this may the rather be thought to be designed, since the law or doctrine of God is opposed to it in the next clause; but thy law do I love; because holy, just, and true; he being a regenerate man, and having it written on his heart, he loved both the precepts of the law and the doctrines of the Gospel: or, "thy doctrine"; the doctrine concerning God, his mind and will, his grace and love; see Psalm 119:97. (k) "falsitatem", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.

Seven times a day do I praise thee,.... That is, very often in a day; not a day passed over his head but he praised the Lord, and often in the day; so the phrase "seven times" is used, Psalm 12:6. Praise is comely for the saints, delightful and well pleasing to God, being offered up in faith and through Christ; and should be frequent, since our mercies, temporal and spiritual, are daily renewed; and therefore we should always, in everything, for everything, and at all seasons, give thanks to God, Ephesians 5:20, 1 Thessalonians 5:18; because of thy righteous judgments: either upon his enemies, the persecuting princes, as Aben Ezra; so saints may and should, and will praise the Lord, for his righteous judgments on the enemies of his church and people, because not only of their deliverance from them, but because of the honour of his justice, and the glory of his name; see Revelation 18:20; or because of the word of God, the precepts, ordinances, and doctrines of it, which are all righteous; for his knowledge of them, and for the benefit and comfort received from them; see Psalm 119:7.

Great peace have they which love thy law,.... The Targum adds, "in this world.'' Great prosperity, especially prosperity of soul, inward peace, peace of conscience, peace in Christ, and from him, flowing from his blood, righteousness, and sacrifice, and a view of interest therein; which is usually enjoyed in a way of believing, and frequently had in the ways, worship, and ordinances of God. Such as love the law of God, his word, precepts, and doctrines, have a large share of it; a peace so great, that it passes the understanding of unregenerate men, and cannot be fully expressed by the saints themselves; there is none to the wicked, it is peculiar to them that love the Lord, and what belong to him: the Arabic and Ethiopic versions render it, "which love thy name"; and nothing shall offend them; the Targum is, "in the world to come.'' Nothing shall disturb their minds, and break their peace; nothing from without, though sin, temptations, and desertions do; not outward afflictions, the reproaches and persecutions of wicked men, nor the reproof of good men; nor what God does to them in a providential way: though in the world they have tribulation, in Christ they have peace, which the world can neither give nor take away. "There is no stumbling block unto them" (l), as it may be rendered; nothing that shall cause them to be offended and depart out of the good ways of God, which is the case of carnal formal professors, Matthew 13:21; such stumble not at the word, as others do, at any of the doctrines of it; and the true light shining in them, and the word without being a light unto them, there is no occasion of stumbling in them; they see their way, and what lies in it, and so avoid that at which they might stumble, 1 John 2:10. Moreover, such do not easily either give or take offence; they are possessed of that charity or love, which is not suspicious or easily provoked; and they endeavour to give no offence to any, but live without it, in the midst of a perverse generation, 1 Corinthians 13:5, Philippians 2:15. (l) "non est ipsis offendiculum", Cocceius, Gejerus, Michaelis.

Lord, I have hoped for thy salvation,.... Either temporal salvation and deliverance from enemies, and from afflictions, which God had promised, and therefore he had reason to hope for; or spiritual and eternal salvation, resolved on in the mind of God, provided in covenant, promised to be wrought out by Christ, and which since has been accomplished; and therefore there is a sufficient foundation to hope for it; and done thy commandments: this was not the cause, ground, and foundation of his hope; for then it would not have been like an anchor, sure and steadfast, but as the hope of the hypocrite, which is as the spider's web; but this was the effect of his hope; because he had a good hope of salvation, therefore he was studiously concerned to do the commandments of God; his hope prompted him to it, and encouraged him in it; see 1 John 3:2. Kimchi's note here is a good one; "and done thy commandments", not for hope of reward; but I have done them as thy commandments are with me and I know that I shall have salvation, and I have hoped for it.

My soul hath kept thy testimonies,.... The word of God, which he kept cordially and heartily; and in his heart, laid it up there; and with his whole soul observed the doctrines and kept the precepts of it; and I love them exceedingly; and kept them from a principle of love, and not with mercenary and selfish views; and this love was exceeding great, not cold nor lukewarm, but ardent and fervent, love in the superlative degree.

I have kept thy precepts and thy testimonies,.... Both the preceptive and doctrinal part of the word, he preserved and observed both; this is repeated for the certainty of it, and to show his great affection to them; for all my ways are before thee; this is either an appeal to God for the truth of what he had said, who saw and knew all the ways in which he walked, and which he had endeavoured should be conformable to the word of God; or it is a reason why he kept the precepts and testimonies of the Lord, because he knew his eyes were upon him; the omniscience of God had an influence over him, and caused him to be more attentive to the word, as the rule of his actions; see Psalm 139:1.

TAU.--The Twenty-second and last Part. TAU. Let my cry come near before thee, O Lord,.... Not "my praise", as the Syriac version; but "my prayer", put up in great distress, and with great vehemence and importunity; see Psalm 119:145; and when it is desired it might "come near before" the Lord, it does not so much suppose distance of place between the petitioner and the petitioned as earth is from heaven, as Aben Ezra observes, as distance of state and condition; the petitioner being a creature, and a sinful creature, and whose sins had separated between God and him: and now the only way of access is by Christ; prayer can only pass to God through him, who is the only Mediator between God and man; by whom persons and services are brought near unto, him with acceptance. The sum of this request is, that his prayer might not be rejected and shut out; but that it might be admitted, might come up before God, and into his ears, and be regarded by him, and accepted with him; give me understanding according to thy word; meaning not natural, but spiritual understanding; not that he was without any, as natural men are, whose understandings are darkened; for he had a large share of understanding of spiritual things; but he wanted more, he desired to know more of himself, of his wants and weaknesses; to know more of God in Christ, and of Christ, his person, offices, and grace; to know more of the doctrines of the word, and of the duties of religion; and particularly that he might have a better understanding of the business of prayer, and might know both what to pray for, and how to pray as he ought; all which is a gift from God: and he desires in all to be directed "according to the word" of God, the means of enlightening the understanding, and of increasing spiritual knowledge; or else he means the promise of God, that he would give him more knowledge and understanding; that he might be taught of God, and follow on to know him, and increase in every branch of spiritual knowledge.

Let my supplication come before thee,.... The same with his "cry" in Psalm 119:169; only expressed by another word, signifying a petition for grace and favour, in an humble and submissive manner; which it is entreated might be received and accepted, as before; deliver me according to thy word; of promise, such as that in Psalm 50:15; meaning from all troubles and afflictions; out of the hands of all his enemies, and from the power of sin, Satan, and the world; and from all fears of wrath, ruin, and destruction. Kimchi observes, that this is not to be understood of a deliverance of the body from distress, but of the soul from the stumbling block of sin.

My lips shall utter praise,.... Like water flowing from a fountain, as the word (m) signifies. The heart of a good man is like a fountain of water, abounding: with good things, and his mouth is a well of life; out of the abundance of grace and good things in his heart his mouth speaks, John 4:14; and particularly his heart is filled with praise and thankfulness for the many blessings of providence and grace enjoyed; his lips show it forth; it comes flowing from him freely and readily, without force and compulsion, largely and plentifully, constantly and continually, and with great vehemence and strength, as streams from a fountain; when thou hast taught me thy statutes: which is what the psalmist often prays for in this psalm; and signifies he should be very thankful to God for, and should sincerely praise him, could he obtain this favour; see Psalm 119:7. (m) "profundent", Vatablus, Musculus; "ebullient", Piscator, Gejerus; "scaturiunt", Cocceius; "scaturient", Michaelis.

My tongue shall speak of thy word,.... Of the word of God in general; of the truth of it, which he knew by certain experience; of the purity of it, tending to promote holiness of heart and life; of the power and efficacy of it, enlightening his mind, and working effectually in him; of the profit of it, to his learning, to his instruction, comfort, and refreshment; of the preciousness of it, being of more worth than thousands of gold and silver; and of the pleasantness of it, being sweeter than the honey or honeycomb, and more to be esteemed than one's necessary food; and of the promises of it in particular, of the worth and value of them, of their suitableness and use, and of the faithful fulfilment of them; and of the doctrines of the word, especially those which relate to the grace of God, and salvation by the Messiah; and also of the precepts of the word, as follows: for all thy commandments are righteousness; not only righteous, but righteousness itself, being strictly just and equitable in the highest sense; and not only some of them, but all of them; see Psalm 119:128. Aben Ezra's paraphrase of the words is, "I will teach the children of men thy word, that they may know that thy commandments are righteousness;'' which is not amiss: and to the same sense is Kimchi's note, who observes, that author of the Masorah interprets it of praise; as if he had said, My tongue shall praise thy word, because all of it is righteousness.

Let thine hand help me,.... Let thine hand of power help me against mine enemies, and deliver me from them; and let thine hand of providence and grace communicate to me, and supply me with and help me to everything needful for me, for body and soul; for time and eternity, all grace here, and glory hereafter; let thy right hand help me on in my way, hold and uphold me, keep and preserve me safe to heaven and happiness; for I have chosen thy precepts; not only the good part, which shall not be taken away, and the way of truth, Psalm 119:30; but even the commandments of God, which he preferred to the commandments of men, and choose rather to obey the one than the other; having a most ardent affection for them, an high esteem of them, and a strong attachment to them; see Psalm 119:127.

I have longed for thy salvation, O Lord,.... For temporal salvation and deliverance from enemies; and for spiritual and eternal salvation by the Messiah; and for the Messiah himself, the author of it: Kimchi interprets it of the salvation of the soul in the world to come; see Psalm 119:81; and thy law is my delight; or "delights" (n); his exceeding great delight, as being pure and perfect, holy, just, and good; a transcript of the divine nature, a revelation of the divine will; as in the hands of Christ, his surety and Saviour, who had engaged to fulfil it for him; and as written in his heart; and as delivered from the curse and condemnation of it, through the suretyship engagements of Christ. (n) "deliciae meae", Montanus, Tigurine version.

Let my soul live, and it shall praise thee,.... The psalmist desires the continuance of his natural life, not for his own personal advantage, nor for the sake of his family, nor with any worldly, sinister, and selfish views; but for the glory of God, and for the sake of praising him: or his desire is, that his soul might be lively and comfortable; or that he might be in a lively and cheerful frame of spirit, and so be in fit and proper circumstances to praise the Lord; for it is the living man in both senses, natural and spiritual, that is capable of praising the Lord, Isaiah 38:19; and let thy judgments help me; that is, to praise him: meaning either judgments on his enemies, as Aben Ezra; which furnish out matter and occasion of praise and thanksgiving; see Revelation 15:3; or the word of God, the doctrines and precepts of it; see Psalm 119:164.

I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do (o). A sheep he was, a sheep of Christ, given him by the Father; known by him, and that knew him; knew his voice, and followed him; a sheep of his hand, and of his pasture; one of the lost sheep of the house of Israel, who had been lost in Adam, though recovered by grace; and had gone astray before conversion, but now returned to the Shepherd and Bishop of souls; and since conversion had gone astray from the Shepherd and fold, from the word and precepts of it, through inadvertence, the prevalence of corruption, the snares of the world, and the temptations of Satan; which he both deprecates and owns, Psalm 119:10; though it may be understood, as it is by many interpreters, of his being forced, by the persecutions of his enemies, to wander from the courts of God, and from place to place: seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows: for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution. (o) So Aristotle observes, Hist. Animal. l. 9. c. 3. the same word that is used for feeding sheep is also translated "wander", Numbers 14.33. so "errant" is used by Virgil for feeding with security, Bucolic. Eclog. 2, Vid. Servium in ib.

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 ).

173, 174. (Compare Ps 119:77 , 81 , 92 ). I have chosen —in preference to all other objects of delight.

175. Save me that I may praise Thee. thy judgments —as in Ps 119:149 , 156 .

Here is, I. Deliverance from a false tongue obtained by prayer. David records his own experience of this. 1. He was brought into distress, into great distress, by lying lips and a deceitful tongue. There were those that sought his ruin, and had almost effected it, by lying. (1.) By telling lies to him. They flattered him with professions and protestations of friendships, and promises of kindness and service to him, that they might the more securely and without suspicion carry on their designs against him, and might have an opportunity, by betraying his counsels, to do him a mischief. They smiled in his face and kissed him, even when they were aiming to smite him under the fifth rib. The most dangerous enemies, and those which it is most hard to guard against, are such as carry on their malicious designs under the colour of friendship. The Lord deliver every good man from such lying lips. (2.) By telling lies of him. They forged false accusations against him and laid to his charge things that he knew not. This has often been the lot not only of the innocent, but of the excellent ones, of the earth, who have been greatly distressed by lying lips, and have not only had their names blackened and made odious by calumnies in conversation, but their lives, and all that is dear to them in this world, endangered by false-witness-bearing in judgment. David was herein a type of Christ, who was distressed by lying lips and deceitful tongues. 2. In this distress he had recourse to God by faithful and fervent prayer: I cried unto the Lord. Having no fence against false tongues, he appealed to him who has all men's hearts in his hand, who has power over the consciences of bad men, and can, when he pleases, bridle their tongues. His prayer was, "Deliver my soul, O Lord! from lying lips, that my enemies may not by these cursed methods work my ruin." He that had prayed so earnestly to be kept from lying (Psa 119:29) and hated it so heartily in himself (Psa 119:163) might with the more confidence pray to be kept from being belied by others, and from the ill consequences of it. 3. He obtained a gracious answer to this prayer. God heard him; so that his enemies, though they carried their designs very far, were baffled at last, and could not prevail to do him the mischief they intended. The God of truth is, and will be, the protector of his people from lying lips, Psa 37:6. II. The doom of a false tongue foretold by faith, Psa 120:3, Psa 120:4. As God will preserve his people from this mischievous generation, so he will reckon with their enemies, Psa 12:3, Psa 12:7. The threatening is addressed to the sinner himself, for the awakening of his conscience, if he have any left: "Consider what shall be given unto thee, and what shall be done unto thee, by the righteous Judge of heaven and earth, thou false tongue." Surely sinners durst not do as they do if they knew, and would be persuaded to think, what will be in the end thereof. Let liars consider what shall be given to them: Sharp arrows of the Almighty, with coals of juniper, that is, they will fall and lie for ever under the wrath of God, and will be made miserable by the tokens of his displeasure, which will fly swiftly like arrows, and will strike the sinner ere he is aware and when he sees not who hurts him. This is threatened against liars, Psa 64:7. God shall shoot at them with an arrow; suddenly shall they be wounded. They set God at a distance from them, but from afar his arrows can reach them. They are sharp arrows, and arrows of the mighty, the Almighty; for they will pierce through the strongest armour and strike deep into the hardest heart. The terrors of the Lord are his arrows (Job 6:4), and his wrath is compared to burning coals of juniper, which do not flame or crackle, like thorns under a pot, but have a vehement heat, and keep fire very long (some say, a year round) even when they seem to be gone out. This is the portion of the false tongue; for all that love and make a lie shall have their portion in the lake that burns eternally, Rev 22:15.

Psalm 120:1-4 1. I cried [46] to Jehovah in my distress, and he answered me. 2. O Jehovah! deliver my soul from the lips [47] of falsehood, and from the tongue of deceit. [48] 3. What shall the tongue of deceit [49] give thee, and what shall avail thee? 4. The arrows of a strong man sharpened, with coals of junipers. 1. I cried to Jehovah in my distress. The name of the author of the Psalm is not expressed, but the style of it throughout presents David to our view. Although, therefore, I cannot positively affirm, yet I am rather inclined to think that it was composed by him. Nor will it be improper, in my judgment, to explain it as if his name had been mentioned in the inscription. This, then, being granted, I would observe that although David, when in this verse he affirms that the Lord had heard him, gives thanks to him, yet his chief purpose was to set forth, in the form of complaint, how wickedly and cruelly Saul's flatterers employed all their ingenuity and power to accomplish his destruction. He, however, sets out with an expression of his gratitude to God, telling us that he had not called upon Him in vain; and he does this, that by his own example he might encourage others, especially when oppressed with adversity, to confidence in prayer. Men, it is true, have need of God's help every moment; but there is not a more suitable season for seeking him than when some great danger is immediately menacing us. It is therefore worthy of notice, that he was heard when, constrained and shut up by tribulation, he betook himself to the protection of God. 2. O Jehovah! deliver my soul from the lip of falsehood. David now points out the kind of his affliction, declaring that he was loaded with false accusations. In charging his enemies with lying and falsehood, he asserts his own innocence of the crimes which they slanderously imputed to him. His complaint therefore amounts to this, that as he was conscious of having committed no fault, he was assaulted by the wicked contrary to all law, human and divine, and that they brought him into hatred without his having given them any occasion for such injurious treatment. Deceitful tongues assault good and simple people in two ways' they either circumvent them by wiles and snares, or wound their reputation by calumnies. It is of the second way that the Prophet here complains. Now if David, who was endued with such eminent virtue, and free from every mark of disgrace, and far removed from every wicked action, was yet assailed with contumely, is it to be wondered at if the children of God in the present day labor under false accusations, and that when they have endeavored to conduct themselves uprightly they are yet in reported of? As they have the devil for their enemy, it is indeed impossible for them to escape being loaded with his lies. Yea, we see that slanderous tongues did not spare even the Son of God -- a consideration which should induce us to bear the more patiently our condition, when the wicked traduce us undeservedly; since it is certain that we have here described the common lot of the whole Church. 3. What shall the tongue of deceit give thee? [50] The Prophet aggravates the malice of his enemies by asserting that they were so wickedly inclined as to be driven to evil speaking when they saw no prospect of deriving any advantage from such a course of conduct. He however seems to express more than this, -- he seems farther to intimate, that after they have poured forth all the venom of their calumnies, their attempts will nevertheless be vain and ineffectual. As God is the maintainer of the innocence of his servants, David, inspired with hope from this truth, rises up against them with heroic courage, as if about to triumph over the whole crowd of his calumniators, [51] reproaching them for doing nothing else than betraying an impotent passion for evil speaking, which God at length would cause to recoil upon their own heads. It is a consideration well fitted to assuage the grief of all the godly, when their good name is unrighteously wounded by calumniators, that such malicious characters will gain nothing thereby in the end, because God will disappoint their expectation. 4. The arrows of a strong man sharpened, with coals of juniper. Here the Psalmist amplifies in another way the malice of such as distress the simple and innocent by their calumnies, affirming that they throw out their injurious reports just like a man who should draw an arrow, and with it pierce through the body of his neighbor; and that their calumnies were like coals of juniper, [52] which penetrate more effectually, and burn more intensely the substances with which they come in contact than the coals of any other kind of wood. The amount is, that the tongues of these slanderers were inflamed with the burning heat of fire, and, as it were, dipped in deadly poison; and that such persons were the less excusable, from the fact that, without deriving any advantage from it, they were impelled by an unbridled passion to inflict upon others deadly mischief. As the Prophet records nothing here which he did not experience in his own person, it may be inferred that if it behoved him and men of a similar character to be assailed by their enemies with lies, which were to them as arrows to pierce them, or coals to burn them, we need not be surprised at seeing the most eminent servants of God exercised with similar assaults. Footnotes: [46] "qr'ty, I have called constantly, attentively, and anxiously, not with violent external gesture, or elevation of voice, but with strong inward emotion " -- Phillips. [47] "Des leures." -- Fr. "From the lips." But in the Hebrew text it is in the singular," from a lip of falsehood," that is, "from a false lip." [48] "lsvn rmyh, the deceitful tongue. We have here two norms, both of which are in the absolute state, so that we must suppose the latter to be put emphatically for an abjective, the force of the expression being the same as that of lsvn rmyh, tongue of deceit, i.e., deceitful tongue, a more frequent construction. So also we have spht sqr, lip of falsehood, for false lip, in the first member of this verse. The literal rendering of the words lsvn rmyh, is tongue, (which is) deceit itself." -- Phillips. [49] "La langue pleine de fraude." -- Fr. "The tongue full of deceit." [50] The Psalmist here addresses himself in particular to his traducers. [51] "Comme s'il avoit desia le triomphe contre toute la bande de scs ennemis." -- Fr. "As if he had already triumphed over the whole host of his enemies." [52] The Hebrew word rtm, rothem, here rendered "juniper," occurs also in I Kings 19:4, 5, and Job 30:4, in both which places it is translated in our English Bible by "juniper-tree." It would appear that this shrub was remarkable for the intense flame with which it burned, and for the length of time during which its embers retained their heat. Several critics, however, think that the Hebrew rothem means the genista or Spanish broom; and in support of this opinion it is said that the genista is much used as fuel by the Arabs, among whom the Psalmist describes himself as then living; and that, as Geierus asserts, it" sparkles, burns, and crackles more vehemently than any other wood." (See Parkhurst on rtm.) It is somewhat difficult to decide in this matter. As more than thirty different trees are mentioned in the Bible, and as we are but imperfectly acquainted with the natural history of these remote countries, it is no wonder though we find it impossible to identify all these trees. It may be observed that Calvin in his translation brings out that beautiful gradation of sense, terminating in a point of severity, for which the Hebrew text is remarkable, but which does not appear in our English version. Slanderous words are first compared to "arrows," secondly, to "arrows discharged from the bow by a strong man," and in proportion to the strength of a man will be the force with which his weapon strikes; next to "sharp arrows;" and lastly, to "coals of juniper," or some wood used in those days celebrated for burning fiercely and long, (for the particle m, im translated with, is sometimes one of similitude, as in Psalm 106:6, "We have sinned like as our fathers,") intimating not only that malignant slanders deeply penetrate, but that they inflame and burn for a long time. Hence the Apostle James (James 3:5, 6) compares the tongue of slander to a fire enkindled from hell, and inflaming the course of nature. Some interpreters think that this verse is not to be understood as a description of calumny, but rather as the punishment which God will inflict on the calumniator. They therefore regard it as an answer to the question in the preceding verse, "What shall be given unto thee," etc.; observing that calumny and falsehood being frequently represented by the images of arrows and fire, the same images suitably express the requital which awaits them at the hand of God -- the swift and terrible retributive vengeance of the Almighty, which will overtake all who practice falsehood and slander. See Psalm 57:4; Psalm 64:3, 7, 9; and Job 20:26. "Sharp arrows of the Mighty One, with coals of juniper," await them. This opinion is adopted by Street, Mant, Morison, Paxton, Fry, French and Skinner. Calvin's exposition is embraced by Walford and Phillips. The former, to elicit this meaning the more clearly, uses a supplement: "Sharp arrows of a warrior, And burning coals of juniper, thou resemblest." He, however, in a footnote requests the reader "to observe, that this is given as what seems to be the most probable interpretation of the passage, though it cannot be regarded as absolutely certain."

The psalmist here complains of the bad neighbourhood into which he was driven; and some apply the two foregoing verses to this: "What shall the deceitful tongue give, what shall it do to those that lie open to it? What shall a man get by living among such malicious deceitful men? Nothing but sharp arrows and coals of juniper," all the mischiefs of a false and spiteful tongue, Psa 57:4. Woe is me, says David, that I am forced to dwell among such, that I sojourn in Mesech and Kedar. Not that David dwelt in the country of Mesech or Kedar; we never find him so far off from his own native country; but he dwelt among rude and barbarous people, like the inhabitants of Mesech and Kedar: as, when we would describe an ill neighbourhood, we say, We dwell among Turks and heathens. This made him cry out, Woe is me! 1. He was forced to live at a distance from the ordinances of God. While he was in banishment, he looked upon himself as a sojourner, never at home but when he was near God's altars; and he cries out, "Woe is me that my sojourning is prolonged, that I cannot get home to my resting-place, but am still kept at a distance!" So some read it. Note, A good man cannot think himself at home while he is banished from God's ordinances and has not them within reach. And it is a great grief to all that love God to be without the means of grace and of communion with God: when they are under a force of that kind they cannot but cry out, as David here, Woe to me! 2. He was forced to live among wicked people, who were, upon many accounts, troublesome to him. He dwell in the tents of Kedar, where the shepherds were probably in an ill name for being litigious, like the herdsmen of Abraham and Lot. It is a very grievous burden to a good man to be cast into, and kept in, the company of those whom he hopes to be for ever separated from (like Lot in Sodom; Pe2 2:8); to dwell long with such is grievous indeed, for they are thorns, vexing, and scratching, and tearing, and they will show the old enmity that is in the seed of the serpent against the seed of the woman. Those that David dwelt with were such as not only hated him, but hated peace, and proclaimed war with it, who might write on their weapons of war not Sic sequimur pacem - Thus we aim at peace, but Sic persequimur - Thus we persecute. Perhaps Saul's court was the Mesech and Kedar in which David dwelt, and Saul was the man he meant that hated peace, whom David studied to oblige and could not, but the more service he did him the more exasperated he was against him. See here, (1.) The character of a very good man in David, who could truly say, though he was a man of war, I am for peace; for living peaceably with all men and unpeaceably with none. I peace (so it is in the original); "I love peace and pursue peace; my disposition is to peace and my delight is in it. I pray for peace and strive for peace, will do any thing, submit to any thing, part with any thing, in reason, for peace. I am for peace, and have made it to appear that I am so." The wisdom that is from above is first pure, then peaceable. (2.) The character of the worst of bad men in David's enemies, who would pick quarrels with those that were most peaceably disposed: "When I speak they are for war; and the more forward for war the more they find me inclined to peace." He spoke with all the respect and kindness that could be, proposed methods of accommodation, spoke reason, spoke love; but they would not so much as hear him patiently, but cried out, "To arms! to arms!" so fierce and implacable were they, and so bent to mischief. Such were Christ's enemies: for his love they were his adversaries, and for his good words, and good works, they stoned him. If we meet with such enemies, we must not think it strange, nor love peace the less for our seeking it in vain. Be not overcome of evil, no, not of such evil as this, but, even when thus tried, still try to overcome evil with good.

Psalm 120:5-7 5. Alas for me! that I have been a sojourner [53] in Mesech, and have dwelt among the tents of Kedar. 6. My soul hath long dwelt with him who hateth peace. 7. I am for peace; and when I speak they are for war. [54] 5. Alas for me! that I have been a sojourner in Mesech. David complains that he was doomed to linger for a long time among a perverse people; his condition resembling that of some wretched individual who is compelled to live till he grows old in sorrowful exile. The Mesechites and Kedarenes, as is well known, were Eastern tribes; the former of which derived their original from Japhet, as Moses informs us in Genesis 10:2; and the latter from a son of Ishmael. (Genesis 25:13.) To take the latter for a people of Italy, who were anciently called Hetrurians, is altogether absurd, and without the least color of probability, Some would have the word Mesech to be an appellative noun; and because ms mashak, signifies to draw, to protract, they think that the Prophet bewails his protracted banishment, of the termination of which he saw no prospect. [55] But as immediately after he adds Kedar, by which term the Ishmaelites are unquestionably intended, I have no doubt that Mesech is to be understood of the Arabians who were their neighbors. If any one is of opinion that the Mesechites obtained this name from their dexterity in shooting with the bow, I will make no objections, provided it is admitted that the Prophet -- as if he had been confined within a country of robbers -- expresses the irksomeness of an uncomfortable and an annoying place of residence. Although he names the Arabians, yet under the terms employed he speaks metaphorically of his own countrymen, just as he elsewhere applies the appellation of Gentiles to the corrupt and degenerate Jews. [56] But here, with the view of putting still more dishonor upon his enemies, he has purposely selected the name by which to designate them from some of the savage and barbarous nations whose horrible cruelty was well known to the Jews. From these words we are taught, that scarcely a more distressing evil can befall the people of God, than for them to be placed in circumstances which, notwithstanding their living a holy and an inoffensive life, they yet cannot escape the calumnies of venomous tongues. It is to be observed, that although David was living in his own country, he yet was a stranger in it, nothing being more grievous to him than to be in the company of wicked men. Hence we learn that no sin is more detestable to God, by whose Spirit David spake, than the false accusations which shamefully deface the beauty of God's Church, and lay it waste, causing it to differ little from the dens of robbers, or other places rendered infamous from the barbarous cruelty of which they are the scene. Now if the place where the uprightness of good men is overwhelmed by the criminations of lying lips is to the children of God converted into a region of miserable exile, how could they have pleasure, or rather, how could they fail to feel the bitterest sorrow, in abiding in a part of the world where the sacred name of God is shamefully profaned by horrible blasphemies, and his truth obscured by detestable lies? David exclaims, Alas for me! because, dwelling among false brethren and a bastard race of Abraham, he was wrongfully molested and tormented by them, although he had behaved himself towards them in good conscience. [57] Since, then, at the present day, in the Church of Rome, religion is dishonored by all manner of disgraceful imputations, faith torn in pieces, light turned into darkness, and the majesty of God exposed to the grossest mockeries, it will certainly be impossible for those who have any feeling of true piety within them to lie in the midst of such pollutions without great anguish of spirit. 6. My soul [58] hath long dwelt with him who hateth peace. The Psalmist now shows, without figure, and, so to speak, points with the finger to those [59] whom he had before indirectly marked out by the terms Mesech and kedar, namely, the perfidious Israelites, who had degenerated from the holy fathers, and who rather wore the mask of Israelites than were the true seed of Israel. [60] He calls them haters of peace, [61] because they wilfully, and with deliberate malice, set themselves to make war upon the good and unoffending. To the same purpose he adds immediately after, that his heart was strongly inclined to seek after peace, or rather, that he was wholly devoted to it, and had tried every means in order to win their favor, but that the implacable cruelty of their disposition invariably impelled them to do him mischief. When he says, I peace, it is an abrupt, yet not an obscure expression, implying that he had not done them any injury or wrong which could give occasion for their hatred there having been always peace on his part. He even proceeds farther, asserting, that when he saw them inflamed with resentment against him, he endcavourcd to pacify them, and to bring them to a good understanding; for to speak, is here equivalent to offering conditions of peace in an amicable spirit, or to treating of reconciliation. From this it is still more apparent, how savage and brutal was the pride of David's enemies, since they disdained even to speak with him -- to speak with a man who had deserved well at their hands, and who had never in any respect injured them. We are taught by his example, that it is not enough for the faithful to abstain from hurting others: they must, moreover, study to allure them by gentleness, and to bend them to good will. Should their moderation and kindness be rejected, let them wait in patience, until God at length show himself from heaven as their protector. Let us, however, remember, that if God does not immediately stretch forth his hand in our behalf, it is our duty to bear the wearisomeness occasioned by delay, like David, whom we find in this Psalm giving, thanks to God for his deliverance, while, at the same time, as if worn out with the weariness of waiting for it, he bewails the long oppression to which he had been subjected by his enemies. Footnotes: [53] "C'est, en exile;" --"That is, in exile." -- Fr-. Marg. [54] Literally it is, "I peace; and when I speak, they for war." [55] This is the sense in which the word is rendered in most of the ancient versions. Thus the Septuagint has he paroikia mru emakrunthe, "my sojourning is protracted;" and it is followed by the Syriac, Vulgate, and Arabic versions. Aquila has proseluteusa en makrusmo I was a stranger for a long time;" and Symmachus, paroikon parilkusa "I have protracted sojourning." Bishop Patrick and Dr. Hammond, following these authorities, render msk, mesech, adverbially. But though this is a meaning which the word will bear, yet as Calvin observes, there is little room for doubting that it is here a proper name. The parallelism which enables us in many instances to determine the accurate interpretation of a word in Hebrew poetry when other helps entirely fail, decidedly favors this interpretation. The term corresponding to msk mesech, in the next hemistich, is qrr kedar; and as it is universally admitted that this is the name of a place, it cannot be justly questioned that such is also the case with respect to msk mesech. To render it otherwise is destructive of the poetical structure of the passage. "If," says Phillips, "the adverbial sense be intended, then the expression should not have been grty msk, but something analogous to rvt sknh in the next verse. Many localities have been mentioned for the geography of Mesech, as Tuscany, Cappadocia, Armenia, etc., which proves that the particular district called by this name is uncertain." It is however obvious that some barbarous and brutal tribes of Arabs are intended. [56] A similar mode of speaking is not uncommon in our own day. Thus we are accustomed to call gross and ignorant people Turks and Hottentots. [57] "D'autant que dcmeurant entre des faux freres et une race bastardc d'Abraham, a tort il est par eux molest4 et tourment( cornroe ainsi soit th'envers eux il se porte en bonne conscience." -- Fr. [58] My soul, for I. [59] "Et (par maniere de dire) monstre au doigt ceux," etc -- Fr. [60] "Aseavoir les Israelites desloyaux qui avoyent forligne' des saincts Peres, et qui estoyent plustost des masques d'Israclites, que non pas une vraye semence d'Israel." -- Fr. [61] In describing those among whom he was now living as haters of peace, and, in the next verse, as bent on war, the inspired writer probably still alludes to the Arab tribes he had specified in the 5th verse, who have, from their origin to the present hour, been eminently characterized by their hatred of peace and propensity to war. Dr. Shaw thus writes concerning these barbarous tribes as they are to be found in our own day, and their character and habits were the same at the time when this Psalm was written: "The Arabs are naturally thievish and treacherous; and it sometimes happens, that those very persons are overtaken and pillaged in the morning who were entertained the night before with all the instances of friendship and hospitality. Neither are they to be accused for plundering strangers only, and attacking almost every person whom they find unarmed and defenceless, but for those many implacable and hereditary animosities which continually subsist among them: literally fulfilling the prophecy to Hagar, that Ishmael should be a wild man; his hand should be against every man, and every man's hand against him.'" Footnotes: [42] This opinion was held by Rabbi David Kimchi; and he asserts that the Psalms, entitled Songs of Ascents or Steps, were so entitled because the Levites sang one of them upon each of the fifteen steps, which, says he, separated the court of the women from that of the men in Solomon's Temple. This Calvin justly characterizes as a "silly conjecture;" and such an explanation is now generally rejected. Jebb, after stating several of the attempted solutions of the title of these Psalms, observes -- "On these notions it is unnecessary to dwell, and still less upon that Jewish fable mentioned by Rabbi David, that these Psalms were sung on ascending the fifteen steps, which were imagined to lead from one of the outer courts of the Temple to that of the Levites. No trace in history, or authentic tradition, can be found of these steps, which owe their construction solely to the accommodating fancy of the Rabbins, who, as usual, imagined facts, in order to support their preconceived theories." -- Jebb's Literal Translation of the Psalms, with Dissertations, volume 2. It is an additional objection to this Rabbinical conceit, that David, whose name several of these Psalms bear -- and others of which have evident reference to his time and circumstances -- lived in the time of the tabernacle, which had no steps. [43] The Syriac version calls them "Songs of Ascent out of Babylon;" and such is the interpretation of several modern critics, among whom is Calmet, who has given an able analysis of what has been written on this title in his Dissertation sur les quinze Psaumes Gradue After stating numerous explanations, and characterizing many of them as "vaines et frivoles conjectures," he adopts it as the most probable supposition, that they were sung during the journey of the returning captives from Babylon to Jerusalem. [44] This is the opinion of Aben Ezra. [45] While Calvin leans to this as the most probable explanation, he has before admitted that it is only a conjecture; and after all that has been said since his time on the subject, it is still involved in obscurity, and perhaps it is now impossible to arrive at a satisfactory conclusion. The Psalms, however, which bear this title, have a striking resemblance to each other, and are different in style from the other divine Poems in this book. They are all very short, and in several of them there is a gradation of meaning, and a degree of point towa…

Ps 120:1-7 . This is the first of fifteen Psalms ( Psalms 120 -134) entitled "A Song of Degrees" ( Ps 121:1 —literally, "A song for the degrees"), or ascents. It seems most probable they were designed for the use of the people when going up (compare 1Ki 12:27 , 28 ) to Jerusalem on the festival occasions ( De 16:16 ), three times a year. David appears as the author of four, Solomon of one ( Ps 127:1 ), and the other ten are anonymous, probably composed after the captivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose punishment he anticipates, and then repeats his complaint.

4. Sharp arrows of the mighty —destructive inflictions. coals of juniper —which retain heat long. This verse may be read as a description of the wicked, but better as their punishment, in reply to the question of Ps 120:3 .

6, 7. While those who surrounded him were maliciously hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised joys of God's worship.

3. “Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue” (ver. 2). What is a deceitful tongue? A treacherous tongue, one that hath the semblance of counsel, and the bane of real mischief. Such are those who say, And wilt thou do this, that nobody doth? Wilt thou be the only Christian?…Some deter by dissuasion, others discourage yet more by their praise. For since such is the life that hath for some time been diffused over the world, so great is the authority of Christ, that not even a pagan ventureth to blame Christ. [Noteworthy.—C.] [The stratagem of those who glorify Jesus as a man, to deny His true character as Christ.—C.]

4. And thy Lord saith unto thee, “What shall be given thee, or what shall be set before thee, against the deceitful tongue?” (ver. 3). What shall be given thee, that is, as a weapon to oppose to the deceitful tongue, to guard thyself against the deceitful tongue? “Or what shall be set before thee?” He asketh to try thee: for He will answer His own question. For He answers following up his own inquiry, “even sharp arrows of the Mighty One, with coals that desolate, or that lay waste” (ver. 4). They that desolate, or that lay waste (for it is variously written in different copies), are the same, because by laying waste, as ye may observe, they easily lead unto desolation. What are these coals? First, beloved brethren, understand what are arrows. The “sharp arrows of the Mighty One,” are the words of God…What then are the “coals that lay waste?” It is not enough to plead with words against a deceitful tongue and unrighteous lips: it is not enough to plead with words; we must plead with examples also…The word coals, then, is used to express the examples of many sinners converted to the Lord. Thou hearest men wonder, and say, I knew that man, how addicted he was to drinking, what a villain, what a lover of the circus, or of the amphitheatre, what a cheat: now how he serveth God, how innocent he hath become! Wonder not; he is a live coal. Thou rejoicest that he is alive, whom thou wast mourning as dead. But when thou praisest the living, if thou knowest how to praise, apply him to the dead, that he may be inflamed; whosoever is still slow to follow God, apply to him the coal which was extinguished, and have the arrow of God’s word, and the coal that layeth waste, that thou mayest meet the deceitful tongue and the lying lips.

5. “Alas, that my sojourning is become far off!” (ver. 5). It hath departed far from Thee: my pilgrimage hath become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offences. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goeth abroad, he liveth among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changeth his country, and this foreign sojourn is sometimes good for him; in travelling he findeth faithful friends, whom he could not find in his own country. He had enemies, so that he was driven from his country; and when he travelled, he found what he had not in his country. Such is not that country Jerusalem, where all are good: whoever travelleth away from thence, is among the evil; nor can he depart from the wicked, save when he shall return to the company of Angels, so as to be where he was before he travelled. There all are righteous and holy, who enjoy the word of God without reading, without letters: for what is written to us through pages, [See p. 512, note 4, supra.—C.] 6. But what he saith, “My pilgrimage hath been made distant,” are the words of those, that is, of the Church herself, who toileth on this earth. It is her voice, which crieth out from the ends of the earth in another Psalm, saying, “From the ends of the earth have I cried unto Thee. Ps. lxi. 2. Gal. iv. 22, etc. Gen. xxv. 13. Gal. iv. 29.

7. “My soul hath wandered much” (ver. 6). Lest thou shouldest understand bodily wandering, he hath said that the soul wandered. The body wandereth in places, the soul wandereth in its affections. If thou love the earth, thou wanderest from God: if thou lovest God, thou risest unto God. Let us be exercised in the love of God, and of our neighbour, that we may return unto charity. If we fall towards the earth, we wither and decay. But one descended unto this one who had fallen, in order that he might arise. Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because “my soul hath wandered much.” He wandereth there where he ascendeth. He wandereth not in the body, he riseth not in the body. But wherein doth he ascend? “The ascent,” he saith, “is in the heart.” Ps. lxxxiv. 5.

8. “With them that hated peace, I was peaceful” (ver. 7). But howsoever ye may hear, most beloved brethren, ye will not be able to prove how truly ye sing, unless ye have begun to do that which ye sing. How much soever I say this, in whatsoever ways I may expound it, in whatsoever words I may turn it, it entereth not into the heart of him in whom its operation is not. Begin to act, and see what we speak. Then tears flow forth at each word, then the Psalm is sung, and the heart doeth what is sung in the Psalm…Who are they who hate peace? They who tear asunder unity. For had they not hated peace, they would have abode in unity. But they separated themselves, forsooth on this account, that they might be righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church saith, Unity must not be lost, the Church of God must not be cut off. [Unity on Nicene Constitutions, not those of the Decretals. Augustin himself, to maintain unity, refused communion with the See of Rome, and died in that position.—C.] Eph. ii. 14.

In my distress I cried unto the Lord,.... Being at a distance from his own country, or, however, from the house of God; persecuted by men, under the lash of their tongues; reproached, abused, and belied by them: in this his case and circumstances, he betook himself by prayer to the Lord, and importuned help and deliverance of him, knowing that none could help him as he; see Psalm 18:6; and he heard me; answered him, and delivered him. The petition he put up follows, which shows his case, and his particular distress.

Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. Not from such lips, and such a tongue of his own, which David abhorred; though every good man desires to be kept from speaking lies and deceit; nor from the company of those who have such lips and tongues, which he was determined should not dwell with him; but from the malignity of them, from being hurt in his character and reputation by them; God can restrain them, and prevent the ill influence of them when he pleases, Psalm 31:20. Such were the lips and tongues of Doeg the Edomite, Psalm 52:2, and of Saul's courtiers, who insinuated to him that David sought his hurt, 1 Samuel 24:9; and of the Scribes and Pharisees, that flattered Christ to his face, and reproached him to the people; and of Judas, that betrayed him with "Hail, master", Matthew 26:49; and of the false witnesses suborned against him; and of false teachers, deceitful workers, that lie in wait to deceive, and, by their good words and fair speeches, do deceive the hearts of the simple; and of antichrist and his followers, who, as they are given up to believe a lie, speak lies in hypocrisy; and of Satan the father of lies, and who is the old serpent, the devil, that deceives the whole world: and to be delivered from the bad effects of such lips and tongues is very desirable.

What shall be given unto thee?.... Or, "what shall it give unto thee?" (s) That is, what shall the deceitful tongue give unto thee, O my soul? or to thee, to anyone that hears and reads this psalm? It is capable of giving thee a deal of trouble, of doing thee a deal of mischief; and of injuring thy character, and hurting thy peace and comfort, if permitted; or what shall be done unto thee, thou false tongue? or, "what shall the false tongue add unto thee?" (t) it shall increase thy sorrows and distress: or rather, what gain, profit, and advantage, shall the deceitful tongue get to itself by its lies and deceit? none at all; it may do harm to others, but gets no good to itself; see Isaiah 28:15; Or, "what shall he (God) give unto thee?" (u) or, "what shall he add unto thee, thou false tongue?" so Jarchi. What punishment will not he inflict upon thee, who hates lying lips? what plagues will not he add unto thee, who knows all the deceit that is in thee, and spoken by thee? The answer is as follows: (s) "quid dabit tibi", Pagninus, Montanus, Musculus, Gejerus; so Junius & Tremellius, Piscator. (t) "et quid addet tibi", Montanus, Castalio; so Junius & Tremellius, Piscator, Cocceius. (u) "Quid inferat tibi (Deus) aut quem rem adhibeat tibi, O lingua dolosa?" Tigurine version.

Sharp arrows of the mighty, with coals of juniper. Some think these words describe lying lips, and a false tongue; which are like arrows, sharp ones, sent out from a bow drawn with a mighty hand, which come with great force, suddenly and swiftly, and do much mischief; see Psalm 11:2; and to "coals of juniper", very distressing and tormenting; the tongue being a fire, set on fire of hell, and sets on fire the course of nature; and throws out devouring words, which consume like fire, James 3:6. But rather the punishment of an evil tongue from the Lord is intended, whose sore judgments are often compared to arrows, Deuteronomy 32:23; because they come from above, and bring swift and sudden destruction with them; and are very sharp in the hearts of his enemies; are very severe and cutting, and come with power irresistible, being the arrows of the Almighty, Job 6:4; see Jeremiah 50:9; and these may be compared to "coals of juniper", which are very vehement and strong, and very lasting and durable. Jerom (w) and Isidore (x) say they will last a whole year; and the Midrash on the place reports of two men, who had prepared food with them, and at the end of a year returned and found them burning, and warmed their feet at them. These fitly express the lake of fire and brimstone, the portion of liars; whose fire is very strong, and flames devouring, being kindled by the breath of the Lord of hosts, like a stream of brimstone: and the fire of hell is everlasting; its burnings are everlasting burnings; a worm that dieth not, a fire that is not quenched; the smoke of the torments of which ascend for ever and ever, Isaiah 30:23. The Targum speaks of these arrows as lightnings from above, and of the coals of juniper as kindled in hell below; and they are interpreted of hell in the Talmud (y). (w) Ad Fabiolam de 42. Mans. tom. 3. fol. 15. I.((x) Origin. l. 17. c. 7. Schindler. col. 1776. (y) T. Bab. Eracin, c. 3. fol. 15. 2.

Woe is me, that I sojourn in Mesech,.... Meshech was a son of Japheth, Genesis 10:2; whose posterity are thought by some to be the Muscovites (z) and Scythians, a barbarous sort of people: Mesech is frequently mentioned with Tubal and his brother, and with Gog and Magog, Ezekiel 38:2; the Targum here calls them Asiatics. Rather the Cappadocians, according to Josephus (a); and Strabo (b) makes mention of a city of theirs, called Mazaca: and the rather, since they are mentioned with the Kedarenes, or Arabian Scenites, and were nearer to the land of Judea than the former; that I dwell in the tents of Kedar; Kedar was a son of Ishmael, Genesis 25:13; whose posterity were Arabians, as the Targum here renders it; and Suidas (c) says, they dwelt not far from Babylon, when he wrote; they lived a pastoral life, and dwelt in tents: Pliny (d) makes mention of Arabs, called Cedrei; and also of Scenite Arabs, from the tents they dwelt in, which they could remove from place to place for the sake of pasturage. And among these David dwelt, when in the wilderness of Paran, 1 Samuel 25:1; though some think David never dwelt among any of those people, but among such who were like unto them for ignorance, idolatry, and barbarity. Some render the words, "woe is me, that I sojourn so long, dwelling as in the tents of Kedar" (e); as when he was among the Philistines and Moabites; nay, even he may compare his own people to those, many of whom it was as disagreeable dwelling with as with these: and we find Isaiah, Jeremiah, and Ezekiel, speaking of them in their times in like manner, and making the same complaints, Isaiah 6:5. And very grieving and distressing it is to good men to have their abode among wicked men; as well as it is infectious and dangerous: to hear their profane and blasphemous talk, to see their wicked and filthy actions, and to observe their abominable conversation, is very vexatious, and gives great uneasiness, as it did to righteous Lot, 2 Peter 2:7. The first clause is rendered by the Septuagint, Vulgate Latin, and all the Oriental versions, "woe is me, that my sojourning is prolonged"; to which the next words agree, Psalm 120:6. (z) Davide de Pomis, Lexic. fol. 86. 1. 3. (a) Antiqu. l. 1. c. 6. (b) Geograph. l. 12. p. 370. Rufi Fest. Breviar. Vid Suidam in voce (c) In voce (d) Nat. Hist. l. 5. c. 11. (e) Weemse's of the Ceremonial Law, c. 3. p. 8.

My soul hath long dwelt with him that hateth peace. The God of peace, against whom their carnal minds are enmity itself; Christ, the Prince of peace, the Man, the Peace, who has made peace by the blood of his cross, whom the world hates; the sons of peace, the quiet in the land, against whom the wicked devise evil things; the Gospel of peace, which the natural man abhors as foolishness; the way of peace, pardon, and salvation by Christ, which carnal men know not, and do not approve of; and the ordinances of the Gospel, which are paths of peace. In short, some are of such restless, quarrelsome, and contentious spirits, that they hate peace with any; are like the troubled sea, that cannot rest; and cannot sleep, unless they do mischief to their fellow creatures: it is very uncomfortable living, especially living long with such. The Targum is, "my soul hath long dwelt with Edom, hating peace;'' that is, with the Romans or Christians, who are intended; for the Jews understand this psalm of their present captivity.

I am for peace,.... Am wholly peace; a man of peace, as Aben Ezra; of a peaceable disposition, devoted to peace; love it, seek and pursue it, as every good man does, who is called to it, and in whose heart it rules: such follow peace with all men, and the things which make for it; and, as much as in them lies, endeavour to live peaceably with all; but when I speak, they are for war; make a motion for peace, and propose the terms of it, they declare against it, and for war: or when he spoke of the things of God, and of his experience of them, of the word of God, and of the truths of it, and of what he believed, Psalm 116:10; and especially when he gave good counsel and advice to them, and reproved them for their sins, they could not bear it; but hated him for it, and proclaimed war against him; and could not behave peaceably to him in any degree, but became his avowed, sworn, and implacable enemies. The Targum is, "when I prayed;'' either prayed to God, that they did not like; or prayed for peace with them, that they would not grant; but became more imbittered against him.

2, 3. Slander and deceit charged on his foes implies his innocence. tongue —as in Ps 52:2 , 4 .

5. A residence in these remote lands pictures his miserable condition.