Commentary on the Old Testament Volume 2-4, Biblical commentary 3 · Psalms · Psalm 119
PSAL. CXIX.
THis Psalme, although it hath no Title, yet is by all men held to be Davids: It differs from all others in this, that it is far larger then any, set forth by a distinction into two and twenty parts, according io the number of the Hebrew Letters; and each part beginneth in every Verse with the same letter, whereby the part is noted, and hath just eight verses. So that if any man shall go about to make any other generall division of it, he shall but crosse the Spirit of God, from which, as the Contents, so the division came. The order in which it is set forth, sheweth it above all others, to be a most excellent Psalme, and therefore worthy of our most serious consideration. Psal. 111. 112. are also singular, for the order of penning by the letters of the Hebrew Alphabet, but whereas in them every halfe verse only goeth upon a letter, here eight verses together, in every part, go upon a letter; wherein certainly the Prophet David would never have been so exact, but for the superexcellency of this Psalme above others; as being far more full in setting forth the way to true blessednesse, prayers to be guided in this way, the pleasure which the faithfull take herein, their sorrow for the neglect of it, the light and understanding and comfort that is herein, the benefit of afflictions to keep us in this way, and the evill case of those that digresse herefrom; together with the boldnesse and courage of them that walke in this way, even before the greatest in this World. It is all August.plaine, saith Augustine, and seemeth easie to be understood; but because it is so extraordinary framed, he conceiveth some things more mysticall … lye hid herein; and therefore when he expounded all the rest of the Psalmes, he was ha…d…y drawn by much intreaty at length to write upon this, and so he made two and thirty Sermons upon it. Basil goeth by stations, of which he maketh Basil. Hieron.three: and Jerom three Homilies, noting in generall, that Lawes are here spoken of, setting forth those giv…n by Moses; Precepts, the ten Commandements; Testimonies, things to be done, about which Heaven and Earth and men are called for Testes; yea and God himselfe, and his holy Angels: Iustifications, the love of God and of our Neighbour, rooting out the tares of hatred and envy; Wayes, the Writings of the Prophets and Apostles, shewing how we ought to walke; …udgments, the punishments of the wicked, and rewards of the righteous. But of the difference between those, enough hath been said before, upon Psal. 19. For the reason of the Alphabeticall order held in this Psalme, it is most probably thus set forth, that it might be the more easily gotten by heart, and remembred, as being very useful for us al. But to come to the parts of the Psalm, called foreign
They containe every one a short prayer, together with some pious Doctrine for instruction, or consolation, or some complaint or profession of love to Gods Lawes, and of a right Christian resolution; except the part called foreign, which stands wholy in profession. The first called foreign beginneth with Doctrine for instruction foreignand consolation, and endeth with prayer. Part 2. beginneth with foreigndoctrine and prayer, and proceedeth with professions of piety. Part 3. beginneth with prayer, and intermingling the like profession of piety, proceeds in prayer and profession of resolution, and most pious affections; some curing of trangressors being interlaced, Verse 21. Part 4. is altogether petitory, being mingled foreignwith pious professions. Part 5. is most like to the fourth. Part 6. beginneth as the two former, and concludeeh with poofessions of Christian resolutions. Part 7. beginneth with prayer, and endeth with professions of divers sorts. foreignPart eight beginneth with profession, proceeds in prayer, then in profession, and ends in prayer. Part 9. hath singularly a profession of good gotten by affliction. Part 10. differeth not much from it. Part 11. beginneth with a profession of hope, proceedeth to complaint and prayer against his Enemies, concluding with prayer. Part 12. beginneth with instruction, proceedeth to profession and prayer. Part 13. consisteth wholy of professions, chiefly of the good accruing to him, by delighting in the word. Part 14. beginneth with profession, resolution, and complaint, and proceedeth in prayer, and then proceedeth to resolution again, and a most pious profession. Part. 5. beginneth with profession, proceedeth foreignin prayer, and sheweth the evill end of the wicked. Part 16. consisteth most of foreignprayer, and endeth with pious professions. Part 17. beginneth with instruction, proceeds in prayer, and endeth with profession of godly sorrow. Part 18. is wholy doctrinall, touching Gods word till the end; which is a prayer. Part 19. is foreignwholy petitory, something being added in fine, to move the Lord. Part 20 is mixt of Prayers, Professions, and Instructions. Part 21. is a profession of resolution, joy in the word, of praising God frequently, concluding with instruction and profession. Part 22. is mixt of prayers and professions. But now let us come foreignto the particulars, which need explication.
Blessed is the man that is undefiled in the way, that walketh in the Law of Vers. 1.the Lord. Because we all desire blessednesse, it is here shewed, which way we must go in to attain it; viz. in the Law of God; for that is the way unto it, if we keep and defile not our selves, by sinning against it. The covetous man, saith Augustine, by fraud, injustice, and oppression, seeks riches, and in being rich, to be blessed, and rejoyceth when he is rich, as if now he August.were blessed. So likewise the revengfull, and the lustfull; but they are all deceived, reaping for blessing a curse: but to lead a life undefiled, is undoubtedly the way to everlasting blessednesse.
Thy word have I hid in my heart, that I might not sin against thee. Having hitherto spoken of blessednesse, and the meanes to attain it, now he sheweth Vers. 11.how these meanes must be used, to keep us pure and undefiled; we must hide the word in our hearts, by continually meditating upon it, and not read or heare it only. Jerome saith, this is done, when we cast not Pearls before Swine, but hide them from them.
Deale bountifully with thy Servant, that I may live and keep thy word. Hebr. and Vulg. Retribute, or reward: not that he had any way deserved Vers. 17.it, but he craveth it as a Gift, which he should account most highly of, to have grace to live according to Gods Law; it being indeed no life, but a death, to live otherwise.
Princes did sit and speake against me. This Jerome takes to be spoken in Vers. 23. Hieron.the person of the Church under the Gospell, when the Princes of the Earth spake cruelly against the faithfull, and did cruell Executions upon them; but they were nothing moved to shrink from the truth, whereunto they were called: Howsoever it is propounded to our invitation, to be constant in our Christian profession; although we be impugned, not only by the common sort of people, but even by the greatest.
I have declared my wayes and thou heardst me, teach me thy Statutes. How Vers. 26.is this spoken? Is there any thing of which God is ignorant, and hath need to have it declared unto him? He meaneth not then any such thing, but that he confessed his evill wayes, and sinnes, praying for pardon, and God heard him; and now he prayeth to be taught the way of his Statutes, so effectually, that he might walk therein.
Remove from me the way of lying. That is, keep me from erronrs, in matters Vers. 29.concerning religion, and graciously give me thy Law. That is, in respect of the right understanding thereof, whereby I may be alwayes kept in the truth. To this effect Calvin: and it is confirmed further, Verse 30. I have Calvin.chosen the way of truth: But he bringeth two other Expositions of the last clause, and rejects them.
First, Make thy Law gratefull unto me, that I may love it.
Secondly, Impart unto me that grace, which in thy Law is promised to the faithfull: For the first is best.
Establish thy word unto thy Servant, who is addicted to thy feare. This is to be Vers. 38.noted, that David prayeth not for any thing, but for that, touching which Note. he had the word; neither ought we to do otherwise: and it is to be reproved in those that in praying let themselves loose, to aske whatsoever their own phantasies carry they to, although they have here no ground for it.
Take away the reproach which I feare, for thy judgments are good. Some, Vers. 39. Calvin.saith Calvin, understand this in respect of God, before wose Tribunall we must all stand: as if it were meant, Let me finde grace with thee, to have none of my iniquities imputed to me, for which I shall beare reproach at the last day, and then I will not feare the reproaches of men in this life; which he doth not dislike: but before this he bringeth another, viz. Because there are many, who out of malice pry into my doings, to see if it may be, how they may take me tripping; keep me so upright, that they may be able to espy nothing in me, for which to reproach me, or suffer them not to traduce me, in that which I do well, as they are ready to do. The first related seemeth to me to be best, neither doth the next differ much from it; but he cannot mean according to the last, because he professed Verse 38. to feare God, meaning doubtlesse as in our Meter, That feares nothing but thee. That he feared nothing else, as also Psal. 56. and that the courage of Gods Saints, who are indued in so great a measure with his Spirit, is such that they feare no unjust calumnies of men; appeareth by the saying of Paul, I passe not for being judged by you, or by mans judgment. For the next 1 Cor. 4. 4.words, thy judgments are good; These serve further to confirm the same: Acquit me thou from reproach, whose Judgments only I hold worth the regarding, and then I shall not be moved at the unjust reproaches of men, whose Judgments are evill like themselves, and therefore vain, and to be by all that feare contemned.
Then shall I have where with to answer him that reproacheth me. Hebrew, And I shall answer the word reproaching me: That is, such as cast out reproachfull Vers. 42.and contemptuous words against me, for trusting in thy word, as I did foolishly herein; for if they be once fulfilled to me, as Verse 41. and I be saved from my dangers; it will appeare, that I trusted not in thy word in vain: as it followeth in the next words. And the next words Verse 43. tend further to shew the same, And take not the word of truth out of my mouth, Vers. 43.for I have hoped in thy Judgments: For this is not taken away when it cometh to passe, according to that which he out of his trust in God said, I will Vers. 45.walk at liberty, for I seek thy Precepts; Hebrew, In latitude, or a large and broad way, where I shall not be streightned or intangled; not knowing which way to get out, as is the manner of them, or it falleth out to then often times, that go in their own wayes, in all subtlety and fraud. But David contrariwise, making the word his rule, had a large and open way before him, and never fell into such incoveniences; and if it at any time he did, God was ready soon to help him out again: and the same shall be the case of all that walke likewise. For although such may be streightned, yet they 2 Cor. 4. 8.shall not be forsaken by him, that can bring them out of their streights again, as the Apostle Paul found it in his own experience. Thus Calvin, and Note. others very well; but withall, here is also an intimation of the free condition of them that live regularly, and of the servile condition of the wicked, to whom not Gods word, but their own will is a Law.
I will stretch out, or lift up my hands to thy Commandements. A metaphoricall expression of an earnest desire to them, saith Calvin: or because work Vers. 48.is to be done with the hands; and to this end they must be lifted up, he thus speaketh: as if he had said, I will not only talk of doing the works of thy Law, but lift up, and put to my hands also, actually putting in practise what I say.
Remember thy word unto thy Servant, upon which thou hast caused me to hope. What the promise of God to David was, we all know: viz. that he Vers. 49.should be King; for hoping in which, he was by many derided, Verse 51.
This I had, because I kept thy Precepts. The word, this, here hath reference Vers. 56.to Verse 50. Thy word hath quickned me: Which is most probably meant of some deliverance, which he had as he hoped: yet Calvin thinks also, that it may have reference to all the benefits by the Lord conferred upon him.
The bands of the wicked have robbed me, yet do I keep thy word. The Vers. 61.word foreign here rendred bands, signifieth both cords, companies, and sorrowes; but it is best to take it for companies; who, he saith, robbed or spoyled him of his Kingdome and Estate, when he was made to flee before Absalom; yet nothing could work so upon him, as to make him to go from the course of piety, wherein he had begun: so that this seemeth to be spoken of that which was done to him by Absalom, and those that conspired with him, against him. A notable example for us to follow, by no sufferings to Note. be made to quaile in our piety.
At midnight will I rise to give thanks. This is spoken to expresse, how earnestly he was set upon praising God; because rising up at midnight, to go about Vers. 62. Calvin.any thing, argueth, that the minde is most eagerly set upon it; and because things done in the dark of the night, are not seen by other men, it is brought as an argument of his sincerity, and that he did not thus, as seeking praise of men, but most secretly. Basil takes it as an expression of his Basil.perseverance in Gods praises, not only in the day, but in the night: as Paul and Silas sung Psalmes at midnight.
The Earth is full of thy mercies, teach me thy Statutes. That is, thou shewest mercy to all both good and bad, making the Sun to shine, and raine Vers. 64.to fall upon them, all the Earth over; O let me thy Servant finde such mercy, as to be taught thy Statutes.
Their hearts are as fat as Grease, but I delight in thy Law. This is the same with that, Isa. 6. 9. Make fat the heart of this people, that they may hear, Vers. 70.and not understand, &c. Hereby the spirituall Judgment that is upon the wicked is shewed, who though they heare the Law, regard it not; because their hearts are taken up with worldly things, and they are hereby satisfied as with fatnesse; as joying in nothing else, and counting the comforts of the word poor hartlesse things, without substance.
They that feare thee will be glad, when they see me, because I have hoped in Vers. 74.thy word. That is, when they see me delivered according to my hope, and set up as thou hast promised; for when the righteous rise, there is joy to all godly persons; and from such examples, hopes are cherished in them, that they also shall in Gods good time be delivered from their troubles.
I am become like a Bottle in the smoake, yet do I not forget thy word. A Vers. 83.Bottle in the smoak is made very dry in time by the heat thereof, as coming from the fire, although not very great. Hereby then he meaneth, that through long continuance of troubles, he was in danger of having all spirituall moisture dryed up in him, wherein the life of piety lyeth; but yet be continued constant in his piety still: For grace is set forth often by water, that never faileth in the most drying times. A notable example for our imitation, even when our afflictions continue without end. It may also be referred to the Body, being smoak-wrung, as it were, and withered by long Note. continued suffering, the beauty thereof being quite gone, and it becometh black, as men often use to be before Death.
Thy word is settled in Heaven for ever. This as Basil saith, is spoken in respect Vers. 89. Basil.of the Angels constant keeping of it there; for they in doing Gods will, are propounded as a pattern to us, when we are taught to pray, Thy will be done in Earth as it is in Heaven. Calvin will have it understood of Calvin.the word, as the ground of our salvation, and of Heaven, as opposed to Earth and earthly things, which are fading and transitory; as if the meaning were, the word of promise is as durable as Heaven it self, which is everlasting; and therefore to be built upon, and no doubt ever to be made of it: and this is further confirmed, Verse 90. Thy faithfulnesse is to all Generations: Vers. 90.Which sheweth, that by Gods word, is meant his word of promise; and Verse 91. They continue to this day, for they all are thy Servants, do further justifie this sense; the Heavens continue and serve Gods providence, of serve him in shewing his glory: as Psal. 19:
I have seen an end of all perfection, but thy Commandement is exceeding Vers. 96.broad. Hereby he further confirmes that which was said, Verse 89, 90. and that by comparing the durance of Gods word with worldly things: for look upon any thing here, that is most perfect, a man of strongest constitution, a State most exactly settled, a building perfected most strongly, &c. Yet every of these hath an end, but of Gods word there shall never be any end.
Thou, through thy Commandements, hast made me wiser then my Enemies, Vers. 98.&c. Here he both sheweth the fruit of meditating continually in the Law, and that this is not attained by mans industry, but of Gods donation: For he makes wise by this meanes, and Kings especially, who are to teach others, and to be so wise, that they may not be circumvented by their Enemies. But Verse 101. he sheweth, that this wisdome lyeth in refraining from all evill wayes; in which who so walketh, is a foole and not wise, what understanding soever he seemeth to have; as is said, Jer. 4. 2.
I have sworn and will perform it, that I will keep thy righteous judgments. Verse. 106.It may be questioned here, considering mans weaknesse and inability to keep the Law, whether David did well to binde himselfe thus by Oath? But Calvin answers well; that as he was by Gods grace and Spirit, moved to Calvin.make this Oath, so by the same Spirit he knew, that he should be able to perform it, at the least so as to be accepted by him, that accepts of the performances of his Servants, according to the measure of grace given unto them. And by such Vowes and Oathes we should binde our selves, that we may be the more stirred up in our godly care.
Thy Statutes are my Heritage for ever. As if he had said, Let others make Vers. 111.account of House and Land, as a during Inheritance to them and their Heires, not esteeming any thing in comparison thereof; the word of God shall yet be more to me, and as long as I have that in my heart, and so assurance of Gods favour, let them take other Inheritances in this World that will, this alone shall suffice me; and what minde I am in now, I will continue in the same for ever. And of David should we learn to undervalue Note. all things in respect of the word, and grace wrought hereby, accounting worldly things but adventitious, and true happinesse to lye only in this; them transitory, but this a setled Inheritance, of which we can never be deprived by any Enemies: for them that do thus, God is an hiding place and shield, and his word such a sure Anchor of hope, that the most boisterous Vers. 114.windes cannot drive them from this Haven.
Thou hast troaden down all that erre from thy Statutes, for their deceit is a Vers. 118.lye. They that live in sin think by unjust and wicked meanes to raise themselves, but their subtleties used to this end should produce none other effect to them, but treading under foot, and being made full low, and so their craftinesle, through which they promised great matters to themselves, shall prove nothing but a lye; for when they thinke to prove as Gold, they shall be but as drosse, as Verse 119. so base and contemptible, and finally separated from the righteous, amongst whom they are now mixt, as drosle Vers. 119.with Gold, and then when the fining pot comes, it is purged out and cast away, and the righteous shine most gloriously, which shall be chiely at the last day, Matth. 13. and Chapter 25.
My flesh trembled for feare of thee. It may seem strang, when he promiseth Vers. 120.unto himselfe all good from God, in respect of his sincere love to his word, that now he should speak of so great terrour laying hold upon him. But it is to be understood, that considence and feare, joy and trembling, are Psal. 2.mixt together in the best, yea the Lord, by striking feare first into them, maketh way for this assurance and joy.
Be surety for thy Servant for good. The word foreign rendred, be Surety, Vers. 122.signifieth also, dulcify, or delight thy Servant in good; that is, make him joyfull and comfortable in following that which is good: which to me seemeth the best sense; yet most are for being surety, as if he had said, sith thou knowest my heart when I promise to doe good, and eschew evill, undertake, I pray thee, for me, that I shall do so; as I have promised and sworn; for then I know, that I shall be inabled without fail: but only here is no word signifying, for thy Servant, but Calvin will have For understood.Calvin. Vers. 126.
It is time for the Lord to work, for they have destroyed thy Law: Having pleaded for mercy, V. 23, 24, 25. now he seeketh to move the Lord to do for him as he prayed, because wicked men through his delaying to appear in the cause of his Servant vilipended his word, and cast his Law behinde their backs, thus making it of none effect, whilst they walked audaciously on in their evill wayes. To this effect Basil, it is time for the Lord to arise and Basil.help the afflicted, because the wicked seeing them lye still in misery, after such hopes as they have had of deliverance, who walk most exactly according to Gods Law, think that there is no benefit cometh by keeping it, and therefore live as if there were none, or as if it were now quite destroyed: But Calvin, by Doing here, understands executing judgments upon the Calvin.Wicked, which doth not so well cohere with the premises. Thus, said David, the wicked did to the Law, yet he, notwithstanding his hope, thus deferred, Note. abated not one jot in his estimation of the Law; but prized it above Gold; yea, he was put on the more to count it precious, because the Wicked slighted it; teaching us hereby to be so far from being drawn from that which is good, because the greater sort impugne it, and walk contrary, as even for this cause to esteem the more highly of it, as David sheweth here that he did, in saying. Therefore, &c.
I opened my mouth and panted, for I loved thy precepts: or, I opened my mouth Vers. 131.and sighed: The word signifieth Respiravi, I sent out and drew in my breath, as one that hath been in the pursuit of somewhat, which he desireth most earnestly: so he meaneth, that he laboured to keep Gods Law, even as a man that runneth to that wherein he greatly delighteth even runs himself out of Breath: and so should our delight in the word carry us unto it, Note. whereas contrariwise most men go not with so little hast about any thing, as hereunto.
Iam small and despised, yet I forget not thy precepts: He speaketh thus of Vers. 141.himself, because he was under so great afflictions, whereby he was long kept poor, and in a despicable Estate, as we may see by the reproach laid by Nabal upon him, 1 Sam. 25. yet he still had Gods precepts in his mind, and walked accordingly. A notable example, to the shame of them that will Note. serve and praise God in their prosperity, and when they are increased; but let affliction, or want come, and then they have little heart to do it.
Mine eyes prevent the night watches, that I might meditate in thy word: Vers. 148.Verse 147. and in this Verse, he sheweth what his continuall practise of piety was, not sparing himself herefrom in the very night: for there he saith, I cryed before the dawning of the day, here, I prevented the watches of the night; if he slept, awaking again before midnight to meditate in the word. Some there are, saith Calvin, that have Disserere, for meditate; but in the night was no time to speak or discourse, in the hearing of others, touching the Law.
Seven times a day will I praise thee: That is, oftentimes, for so the word Vers. 164.seven is used, Levit. 26. 18. Prov. 24. 16. 1 Sam. 2. 5.
Great peace shall they have that love thy Law, That is, Peace of conscience Vers. 165.to God ward, Rom. 5. 1. for otherwise David found not this so in his own experience, and Christ coming, came to send a Sword.
I have done thy Commandements: If it shall seem strange that David Vers. 166.should thus justifie himself, when by the works of the Law no man living shall be justified, it is to be understood, as he explaines himself, Verse 167. that he meant, that in his heart he kept them, as Paul. Rom. 7. 22. In my mind I serve the Law of God.
I have longed for thy Salvation, and thy Law is my delight: All men desire salvation, but because they seek it not the right way, they shall miss of Vers. 174.it in the end: wherefore the right way unto it, is here set down, viz. To delight in the Law of God, and not in any sin; we are his workmanship created unto good works, which he hath prepared that we should walke therein.Eph. 2. 10.