COMMENTARY
ON
THE BOOK OF PSALMS

BY JOHN CALVIN


TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED
WITH THE AUTHOR'S FRENCH VERSION,
BY THE REV. JAMES ANDERSON


VOLUME FIFTH


CHRISTIAN CLASSICS ETHEREAL LIBRARY
GRAND RAPIDS, MI
http://www.ccel.org

VOLUME FIFTH
TRANSLATOR'S PREFACE.
In bringing to a close his labors on Calvin's Commentary On The Psalms, the Editor begs leave to state, that in addition to the General Index, and the Indices Of Texts Of Scripture, and of Hebrew Words, originally contemplated, it has been deemed highly desirable to give at the end of the Commentary a Translation; or Calvin's Version Of The, Psalms arranged in parallelisms, together with a Table Of Those Passages In The Psalms Which Are Quoted In The New Testament, and a Table Of The Particular Subjects Of Each Psalm, according to Calvin's interpretation. These additions, it is hoped, will be considered as improvements. From the extent to which they have increased the size of this Volume, it has been found necessary to omit the Appendix of Additional Criticisms to which reference is made in some of the footnotes throughout the work.
To exhibit the Psalms arranged in the metrical order, was an idea which appears never to have suggested itself to the mind of Calvin. In his time, indeed, and long after it, the peculiar character of Hebrew Poetry was not understood. It was not till a recent period that any steady light was; thrown on the laws of its composition. A vast amount of learning had indeed been expended on the subject, and a variety of hypotheses had been suggested by successive writers to unravel a question so intricate and mysterious; but no satisfactory result was attained until it was investigated by the learned Bishop Lowth, to whose genius and erudition we are indebted for the discovery of this long lost secret. He has proved, with a clearness and force of evidence which has now commanded universal assent, that Hebrew Poetry bears no resemblance in its structure to the Poetry of Greece and Rome, that it has no rhyming termination of lines as in the Poetry of our own language, and that its peculiar, and perhaps its sole characteristic, lies in a felicitous arrangement of words into what he denominates Parallelism. In other words, its leading peculiarity is that. each sentence consists generally of two parts, closely corresponding to each other, not indeed in the number of syllables, but in the ideas which they express, or in their grammatical constructive form, the second being synonymous (or, as Bishop Jebb would denominate it, cognate) with the first, - or antipathetic to it in its terms and sentiments, - or similar to it in the form of grammatical construction, such as noun answering to noun, verb to verb, member to member, negative to negative, interrogative to interrogative. fe1 The division of these sacred poems into hemistichs or lines is, therefore, the form in which they ought naturally to be arranged; and such an arrangement is attended with great advantages. It exhibits to the eve the peculiar structure of Hebrew poetical composition, and is, besides, an important aid in Scriptural Interpretation, as it often contributes to the elucidation of obscure and difficult passages, and enables even the mere English reader to discover a thousand beauties, which, without such a help, would escape his notice.
In translating this parallel version, two of Calvin's translations of the Hebrew text were at the service of the Editor, - the Latin and the French. The former is strictly literal, rarely changing the Hebrew idiom, or even inserting a supplementary term, and uniformly giving the arrangement of the words as they stand in the inspired original. The latter is also upon the whole literal, though in some instances it changes the Hebrew idiom into the French, as well as frequently inserts such supplementary terms as the sense seems to require; and disregarding the arrangement of the words in the original, it gives them in the order most suitable to the genius of the French tongue. The Editor has followed Calvin's Latin; Version, and has rendered it literally, retaining the Hebrew modes of expression, and the arrangement of the words in the sequence of the Hebrew text, except in a very few instances where a deviation seemed necessary to render the reading intelligible. Occasionally he has found it necessary to insert some supplementary words. These, when taken from Calvin's French Version, as is generally the case, are printed simply in italics, and when supplied by the Editor are printed in italics and enclosed within brackets. By adhering to the Hebrew order of the words, the arrangements may sometimes appear harsh and uncouth; but very often they give much beauty and force to the expression. And in retaining the Hebrew idioms, the Editor has felt little scruple, considering that as our English Bible is a literal verbal translation of the Original Hebrew, many of these are quite familiar to us, and from their peculiar grace have even become naturalized in our language.
"The Hebrew idioms," says Addison, "run into the English with a peculiar grace and beauty. Our language has received innumerable elegance's and improvements from that infusion of Hebraisms which are derived to it out of the poetical passages in Holy Writ. They give a force and energy to our expressions, warm and animate our language, and convey our thoughts in more ardent and intense phrases than any that are to be met with in our own tongue. There is something so pathetic in this kind of diction, that it often sets the mind in a flame, and makes our heart burn within Us."
The utility of the two Tables adverted to is too obvious to require to be dwelt upon. From the former the reader will perceive how completely the inspiration of the Psalms is established by New Testament authority, and how highly they were appreciated by Christ And His Apostles, there being no portion of Old Testament Scripture from which they so frequently quoted. The other Table will readily serve as a guide to the selection of such Psalms as may be adapted to the doctrines of the Christian system, the duties of the Christian life, or the varied circumstances, whether prosperous or adverse, in which the Christian or the Church of God may be placed.
J.A.
EDINBURGH, April 1849.
Psalm 119:121-128	
121. [ I have done judgment and righteousness: give me not up to my oppressors. 122. [ Become surety for thy servant for good, that the proud may not oppress me. 123. [ My eyes have failed for thy salvation, and for thy righteous word. fe2 124. [ Deal with thy servant according to thy goodness, and teach me thy statutes. 125. [ I am thy servant, give me understanding, that I may learn thy testimonies. 126. [ It is time for thee, O Jehovah! to be doing for they have destroyed thy law. 127. [ And therefore I have loved thy statutes above gold, fe3 yea even above the most fine gold fe4 128. [ Therefore I have esteemed all thy commandments to be altogether right, and have hated every way of lying.	

121. I have done judgment and righteousness. The Prophet implores the help of God against the wicked who troubled him, and he does so in such a manner as at the same time to testify that the harassing treatment he received from them was on his part altogether undeserved. If we would have God to come down to succor us, it becomes us to see to it that we meet him with the testimony of a good conscience. As He everywhere promises his aid to the afflicted who are unrighteously oppressed, it is no superfluous protestation which the Prophet makes, that he had not provoked his enemies, but had restrained himself from all injury and wrong-doing, and had not even attempted to requite evil for evil. In asserting that he had at all times done judgment, he means that whatever rite wicked practiced, he steadfastly persevered in following after integrity, and never turned aside from what was just and right in any of his public or private transactions.
122. Become surety for thy servant for good. This prayer is almost similar to that of the preceding verse; for I prefer translating the Hebrew verb bwr[, arob, by Become surety for, to rendering, as others do, Delight thy servant in good, or Make thy servant to delight in good. According to this second version, the words are a prayer that God would rejoice his servant with his benefits. There is a third translation, by which they become a prayer that God would inspire his heart with the love and desire of rectitude; for true perfection consists in our taking pleasure in justice and uprightness. But as from the last clause of the verse it is obvious that David here desires succor against his enemies, the verb Become surety is the more appropriate rendering fe5 Lord, as if he had said, since the proud cruelly rush upon me to destroy me, interpose. thyself between us, as if thou weft my surety. The letter l, lamed, which signifies for, is not indeed prefixed to the noun, but this is no valid objection to our translation, as that letter is often understood. It is a form of expression full of comfort, to represent God as performing the office of a surety in order to effect our deliverance. He is said metaphorically to become surety for us, just as if, on finding us indebted in a large sum of money, he discharged us of the obligation, by paying down the money to our creditor. The prayer is to this effect, That God would not suffer the wicked to exercise, their cruelty against us at their pleasure, but that he would interpose as a defender to save us. By these words the Prophet intimates, that he was in extreme danger, and that he had nothing else left him in which to hope but the help of God.
123. My eyes have failed for thy salvation. fe6 In the first; place he testifies, that he had been afflicted with severe troubles, and that not for a short time only, but for a period so protracted as might have exhausted his patience and occasioned despondency. But so far was this from being the effect they produced, that he declares that in all these long and wearisome conflicts his heart had never sunk into despair. We have before explained failing for salvation as denoting that although there was no prospect of an end to his calamities, and although despair presented itself on every side, yet he strove against temptation even to the fainting of his soul. Should we understand the past tense of the verb as put for the present, in which sense it seems to be employed, the Prophet in that case intimates, that his eyes fail him not because they become fatigued, but Because through earnest looking they contract as it were a dimness, and that yet he does not cease to wait continually for the salvation of God. In short, the failing of his eyes indicates perseverance combined with severe and arduous effort, and it is opposed to the momentary ardor of those who immediately faint, if God does not grant their requests. This expression also denotes a painful earnestness, which almost consumes all the senses. As to the term salvation, he does not limit it to one kind of help, but comprehends under it the continual course of God's grace, until he put his believing people in the possession of complete salvation. He expresses the manner in which he waited for salvation, which was by depending upon God's word in which two things are to be attended to, first, that we can only be said to wait for salvation from God, when, confiding in his promises, we actually betake ourselves to him for protection; and secondly, that we then only yield to God the praise of salvation, when we continue to keep our hope firmly fixed on his word. This is the way in which He is to be sought; and although he may conceal from our view the working of his hand, we ought to repose in his bare promises. This is the reason why David calls God's word righteous. He would hereby confirm his faith in the truth of the divine promises for God in promising liberally does not cherish in his people delusive expectations.
124. Deal with thy servant according to thy goodness. The two clauses of this verse must be read correctly; for he does not first separately desire God to deal well with him, and next desire him to be his master and teacher. He rather beseeches him in the exercise of that goodness and mercy, which he is wont to display towards all his people, to instruct him in his law. The object of the Prophet's request then is, that God would teach him in his statutes. But he begins with the divine mercy, employing it as an argument to prevail with God to grant him what he desires. This prayer then must be resolved thus: Lord, deal gently with me, and manifest thy goodness towards me by instructing me in thy commandments. Our whole happiness undoubtedly consists in our having that true wisdom which is to be derived from the word of God; and our only hope of obtaining this wisdom lies in God's being pleased to display his mercy and goodness towards us. The Prophet, therefore, magnifies the greatness and excellence of the benefit of being instructed in the divine law, when he requests that it may be bestowed upon him as a free gift.
125. I am thy servant, give me understanding. Here the prayer of the preceding verse is repeated. The repetition shows how ardently he wished the blessing prayed for, and how earnest and importunate he was in pleading with God for it. By the words he expresses still more plainly in what way it is that God teaches his own people - that he does so by illuminating with sound knowledge their understandings, which otherwise would be blind. It would profit us little to have the divine law sounding in our ears, or to have it exhibited in writing before our eyes, and to have it expounded by the voice of man, did not God correct our slowness of apprehension, and render us docile by the secret influence of his Spirit. We are not to suppose that David advances any meritorious claims before God when he boasts of being his servant. Men, indeed, commonly imagine that when we are previously well prepared, God then adds new grace, which they term subsequent grace. But the Prophet, so far from boasting of his own worth, rather declares how deep the obligations were under which he lay to God. It is not in the power of any man to make himself a servant of the Most High, nor can any man bring anything of his own as a price with which to purchase so great an honor. Of this the Prophet was well aware. He knew that there is not one of the whole human family who is worthy of being enrolled among that order; and therefore he does nothing more than adduce the grace he had obtained, as an argument that God according to his usual way would perfect what he had begun. In a similar manner he speaks in <19B606>Psalm 116:6,
"I am thy servant and the son of thine handmaid:"
in which place it is abundantly manifest that he does not boast of his services, but only declares that he is one of the members of the Church.
126. It is time for thee, O Jehovah! to be doing. It being the object of the Prophet to imprecate upon the impious and wicked the vengeance which they have deserved, he says, that the fit time for executing it had now arrived, inasmuch as they had carried to a great extent their wanton forwardness against God. The general verb doing is more emphatic than if one more specific had been used. The language is as if he had said, that God would seem to delay too long, if he did not now execute the office of a judge. It is the peculiar work of God to restrain the wicked, and even to punish them severely when he finds that their repentance is utterly hopeless. If it is alleged, that this prayer is inconsistent with the law of charity, it may be replied, that David here speaks of reprobates, whose amendment is become desperate. His heart, there is no doubt, was governed by the spirit of wisdom. Besides, it is to be remembered, that he does not complain of his own private wrongs. It is a pure and honest zeal which moves him to desire the destruction of the wicked despisers of God; for he adduces no other reason for the prayer, than that the wicked destroyed God's law. By this he gives evidence, that nothing was dearer to him than the service of God, and that nothing was held by him in higher recommendation than the observance of the law. I have already repeatedly warned you, in other places, that our zeal is forward and disordered whenever its moving principle is a sense of our own personal injuries. It is, therefore, to be carefully noticed, that the Prophet's grief proceeded from no other cause than that he could not endure to see the divine law violated. In short, this is a prayer that God would restore to order the confused and ruinous state of things in the world. It remains for us to learn from David's example, whenever the earth is fraught and defiled with wickedness to such a degree that the fear of him has become almost extinct, to call upon him to show himself the maintainer of his own glory. This doctrine is of use in sustaining our hope and patience whenever God suspends the execution of his judgments longer than we would incline. Previous to his addressing himself to God, the Prophet adopts it as a principle, that, although God may seem for a time to false no notice of what his creatures do, yet he never forgets his office, but delays the execution of his judgments for wise reasons, that at length he may execute them when the seasonable time arrives.
127. And therefore I have loved thy statutes above gold. This verse, I have no doubt, is connected with the preceding; for otherwise the illative particle therefore would be without meaning. Viewing it in this connection, I understand the Psalmist as intimating, that the reason why he esteemed God's law as more valuable than gold and precious stones, was because he had fixed in his mind a thorough persuasion of the truth, that although God may connive for a time at wickedness, the making havoc of all uprightness and equity will not always remain unpunished. Yea, the more he saw the wicked outrageously breaking forth into wickedness, the more was he incited by a holy indignation burning in his heart, to love the law. This is a passage deserving of special attention, for the baneful influence of evil example is well known, every man thinking that he may lawfully do whatever is commonly practiced around him. Whence it comes to pass, that evil company carries us away like a tempest. The more diligently then ought we to meditate on this doctrine, That when the wicked claim to themselves an unbridled liberty, it behoves us to contemplate with the eyes of faith the judgments of God, in order to our being thereby quickened to the observance of the divine law. If attention to this doctrine has been needful from the beginning, at the present day it is necessary to exert ourselves, that we may not be involved in violating the law of God with the wicked conspiracy which almost the whole world have formed to violate it. The more outrageously the wicked vaunt themselves, let our veneration for and our love of the divine law proportionally increase.
128. Therefore I have esteemed all thy commandments to be altogether right. fe7 This verse, like the preceding, is connected with the 26th, and the connection may be brought out by observing, that the Prophet, waiting patiently for God's judgments, and also earnestly calling for their infliction, had subscribed to the law of God in every particular, and embraced it without a single exception - and moreover, that he hated every false way. Literally, it is all the commandments of all; but the words of all are to be referred to things and not to persons, as if he had said, that he approved of all the laws which God had ordained, whatever they enjoined. fe8 A similar form of expression occurs in <264430>Ezekiel 44:30, "all oblations of all things" - that is to say, whatever kind of oblations men offer. The Prophet has not laid down this sentiment in such express terms without good reason; for there is nothing to which we are naturally more inclined than to despise or reject whatever in God's law is not agreeable to us. Every man, according as he is tainted with this or that particular vice, would desire their the commandment which forbids it were razed out of the law. But we cannot lawfully make any addition to it, or take away anything from it; and since God has joined his commandments together by a sacred and inviolable bond, to separate any one of them from the rest is altogether unwarrantable. We perceive then how the Prophet, inspired with a holy jealousy for the law, contended against the wicked rebellion of those who despised it. And assuredly, when we see that the ungodly mock God with such effrontery, at one time rising up audaciously against him, trod at another perverting every part of the law, it becomes us to be the more inflamed with zeal, and to be the more courageous in maintaining the truth of God. The extreme impiety of our age especially demands of all the faithful that they should exercise themselves in this holy zeal. Profane men strive to outdo one another in scornfully aspersing the doctrine of salvation, and endeavor to bring God's sacred Word into contempt by their derisive jeers. Others pour forth their blasphemies without intermission. We cannot, therefore, avoid being chargeable with the crime of treacherous indifference, if our hearts are not warmed with zeal, and unless we burn with a holy jealousy. The Prophet not merely says, that he approved of God's law wholly and without exception, but he adds, that he hated every way of lying, or every false way. And, undoubtedly, no one subscribes in good earnest to the law of God, but he who rejects all the slanders by which the wicked taint or obscure the purity of sound doctrine. By way of lying, the Prophet doubtless means whatever is opposed to the purity of the law, intimating that he detested all corruption's which are contrary to the Word of God.
Psalm 119:129-136	
129. p Thy testimonies are marvelous; therefore my soul hath kept them. 130. p The entrance of thy words is light, which giveth understanding to the little ones. 131. p I opened my mouth and panted, because I loved thy commandments. Look upon me, and be merciful to me, according to thy judgment towards them that love thy name. 133. p Direct my steps according to thy word, and let no iniquity have fe9 dominion in me. 134. p Deliver me from the oppression of men; and I will keep thy precepts. 135. p Make thy face to shine upon thy servant; and teach me thy statutes. 136. p Rivers of waters run from my eyes, because they have not kept thy law.	

129. Thy testimonies are marvelous. I have given this translation to avoid an ambiguous form of expression. The Prophet does not. simply mean, that the doctrine of the law is wonderful, but that it contains high and hidden mysteries. Accordingly he declares, that the sublime and admirable wisdom which he found comprehended in the divine law led him to regard it with reverence. This is to be carefully marked, for the law of God is proudly despised by the great majority of mankind, when they do not duly taste its doctrine, nor acknowledge that God speaks from his throne in heaven, that, the pride of the flesh being abased, he may raise us upward by the apprehension of faith. We also gather from this passage, that it is impossible for any man to keep the law of God from the heart, unless he contemplate it with feelings of reverence: for reverence is the beginning of pure and right subjection. Accordingly, I have said that many despise God's Word, because they think it inferior to the acuteness of their own understandings. Yea, many are led to break forth more audaciously into this heaven-daring contempt, from the vanity of showing their own ingenuity. But, although worldly men may flatter themselves in that proud disdain of the divine law, yet the commendation which the Prophet pronounces upon it still holds true, that it comprehends mysteries which far transcend all the conceptions of the human mind.
130. The entrance of thy word is light. The amount is, that the light of the truth revealed in God's word, is so distinct that the very first sight of it illuminates the mind. The word jtp pethach, properly signifies an opening, fe10 but metaphorically it is taken for a gate. Accordingly the old translator has rendered it beginning, which is not improper, provided it is understood of the rudiments or first elements of the divine law. It is as if the Prophet had - "Not only do those who have attained an accurate acquaintance with the whole law, and who have made the study of it the business of their lives, discern there a clear light, but also those who have studied it even very imperfectly, and who have only, so to speak, entered the porch." Now we must reason from the less to the greater. If tyroes and novices begin to be enlightened at their first entrance, what will be the case when a man is admitted to a full and perfect knowledge?
In the second clause the Prophet unfolds his meaning more fully. By little ones he denotes such as neither excel in ingenuity nor are endued with wisdom, but rather are unskilled in letters, and unrefined by education. Of such he affirms that, as soon as they have learned the first principles of the law of God, they will be endued with understanding. It ought to have a most powerful influence in exciting in us an earnest desire to become acquainted with the law of God, when we are told that even those who, in the estimation of the world, are fools, and contemptible simpletons, provided they apply their minds to this subject, acquire from it wisdom sufficient to lead them to eternal salvation. Although it is not given to all men to attain to the highest degree in this wisdom, yet it is common to all the godly to profit so far as to know the certain and unerring rule by which to regulate their life. Thus no man who surrenders himself to the teaching of God, will loose his labor in his school, for from his first entrance he will reap inestimable fruit. Meanwhile we are warned, that all who follow their own understanding, wander in darkness. By affirming that the little ones are enlightened, David intimates, that it is only when men, divested of all self confidence, submit themselves with humble and docile minds to God, that they are in a proper state for becoming proficient scholars in the study of the divine law. Let the Papists mock, as they are accustomed to do, because we would have the Scriptures to be read by all men without exception; yet it is no falsehood which God utters by the mouth of :David, when he affirms that the light of his truth is exhibited to fools. God will not, therefore, disappoint the desire of such as acknowledge their own ignorance, and submit themselves humbly to his teaching.
131. I opened my mouth and panted. fe11 By these words the Psalmist would have us to understand that he was inflamed with such love to and longing for the divine law, that lie was unceasingly sighing after it. In comparing himself to such as are hungry, or to such as burn with parching thirst, he has used a very appropriate metaphor. As such persons indicate the vehemence of their desire by opening the mouth, and by distressful panting, as if they would suck up the whole air, even so the Prophet affirms that he himself was oppressed with continual uneasiness. The opening of the mouth, then, and the drawing of breath, are. set in opposition to a cold assent to the word of God. Here the Holy Spirit teaches with what earnestness of soul the knowledge of divine truth is to be sought. Whence it follows, that such as make little or no proficiency in God's law, are punished by their own indolence or carelessness. When David affirms that he panted continually, he points out not only his ardor but also his constancy.
132. Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are his people. The Hebrew word fpçm mishpat, translated judgment, signifies in this passage, as in many others, a common rule, or ordinary usage. fe12 He next adds the purpose for which he desires that God would look upon him, namely, that he may be relieved from his miseries. This, then, is the prayer of an afflicted man, who, when apparently destitute of all help, and unable to come to any other conclusion than that he is neglected and forsaken of God, yet reflects with himself, that, for God to forsake him, was foreign to his nature and to his usual manner of procedure. It is as if he had said - Although I can perceive no token of thy favor, yea, although my condition is so wretched and desperate, that, judging according to sense and reason, I deem that thou hast turned the back: upon me; yet, as from the beginning of the world to the present day, thou hast testified, by numberless proofs, that thou art merciful to thy servants, I beseech time that, acting according to this rule, thou wouldst now exercise the like loving-kindness towards me. It is to be particularly noticed, lest those whom God does not immediately answer may become discouraged, that the Prophet had been long oppressed by miseries, without any prospect of relief. Yet it is at the same time to be observed, that the Prophets sole ground of confidence in asking this from God is his free goodness. Whence we gather that, although he was a man of eminent sanctity, yet the undeserved grace of God was his only refuge. With respect to the word judgment, let us learn from the Prophet's example to acquaint ourselves with the nature of God, from the various experiences we have had of it that we may have certain evidence that he is merciful to us. And, in truth, were not his grace known to us from the daily experience we have of it, which of us would dare to approach him? But if our eyes are not blind, we must perceive the very clear testimonies by which he fortifies our faith, so that we need not doubt that all the godly are the objects of his regard; only we must endeavor to be among the number of those who love his name. By this title is meant genuine believers; for those who only slavishly fear God are not worthy of being reckoned among his servants. He requires a voluntary obedience from us, so that nothing may be more delightful to us than to follow whithersoever he calls us. It is, however, at the same time to be observed, that this love proceeds from faith; yea, the Prophet here commends the grand effect of faith, by separating the godly, who lean upon the grace of God, from worldly men, who, having given their hearts to the enticements of the world, never lift up their minds towards heaven.
133. Direct my steps according to thy word. By these words he shows, as he has often done before in other places, that the only rule of living well is for men to regulate themselves wholly by the law of God. We have already repeatedly seen in this Psalm, that so long as men allow there-selves to wander after their own inventions, God rejects whatever they do, however laborious the efforts they may put forth. But as the Prophet declares that men's lives are then only framed aright when they yield themselves wholly to the obeying of God, so, on the other hand, he confesses that to do this is not within their own will or power. God's law, it is evident, will not make us better by merely prescribing to us what is right. Hence the outward preaching of it is compared to a dead letter. David, then, well instructed in the law, prays for an obedient heart being given him, that he may walk in the way set before him. Here two points are particularly deserving of our notice - first, that God deals bountifully with men, when he invites them to himself by his word and doctrine; and, secondly, that still all this is lifeless and unprofitable, until he govern by his Spirit those whom he has already taught by his word. As the Psalmist desires not simply to have his steps directed, but to have them directed to God's word, we may learn that he did not hunt after secret revelations, and set the word at nought, as many fanatics do, but connected the external doctrine with the inward grace of the Holy Spirit; and herein consists the completeness of the faithful, in that God engraves on their hearts what he shows by his word to be right. Nothing, therefore, is more foolish than the fancy of those who say, that in enjoining upon men what lie would have them to do, God estimates the strength which they have to perform it. In vain does divine truth sound in our ears, if the Spirit of God does not effectually pierce into our hearts. The Prophet confesses that it is to no purpose for him to read or hear the law of God, unless his life is regulated by the secret influence of the Holy Spirit, that he may thus be enabled to walk in that righteousness which the law enjoins. In the second clause he reminds us how necessary it is for us to be continually presenting this prayer at the throne of grace, acknowledging that he is the bond-slave of sin until God stretch forth his hand to deliver him. direct me, says he, that iniquity may not have dominion in me. fe13 So long, then, as we are left to ourselves, Satan exercises', over us his despotic sway uncontrolled, so that we have not power to rid ourselves of iniquity. The freedom of the godly consists solely in this - that they are governed by the Spirit of God, and thus preserved from succumbing to iniquity, although harassed with hard and painful conflicts.
134. Deliver me from the oppression of men. When recounting what had befallen himself, the Prophet shows, by his own example, that all the godly are exposed to rapine and oppression, and that, like sheep in the mouths of wolves, they will be inevitably destroyed unless God defend them. As very few are governed by the Spirit of God, it is no wonder if all love of equity is banished from the world, and if all men are found everywhere rushing into all kinds of wickedness, some impelled by cruelty, fe14 and others devoted to fraud and deceit. When, therefore, the Prophet saw that he was overwhelmed on all sides with injuries, he betook himself to God as his deliverer. By the word deliver he intimates, that unless he is preserved in a wonderful manner, it is all over with him. In the second clause, he engages that he will not prove ungrateful for his deliverance: And I will keep thy precepts. Nothing more effectually strengthens us, in an earnest desire and endeavor to follow after integrity and righteousness, than when we find by experience, that God's defense is of more value to us than all the unlawful helps to which worldly men unusually have recourse. We are taught from this passage, that when engaged in contest with the wicked, we ought not to suffer our minds to be actuated by malice, but that, however violently and unjustly they may assault us, we should rest; contented with the delivers. nee which God bestows, and with that alone; and again, that every instance in which we experience the grace of God in delivering us, should be a spur to incite us to follow after uprightness. He delivers us for no other end, but that the fruits of our deliverance may be manifested in our life; and we are too perverse if that experience is not sufficient to convince us, that all who persevere in the unfeigned fear of God, will always abide in safety by his aid, although the whole world may be against them.
135. Make thy face to shine upon thy servant. There is here the repetition of a prayer which we have several times met with before in this Psalm. The Prophet intimates, that he regarded nothing as of more importance than rightly to understand the divine law. When he beseeches God to make his face to shine upon his servant, he, in the first place, seeks to win the fatherly favor of God - for nothing is to be hoped for from Him unless we have an interest in his favor - but he at the same time, shows the greatness of the blessing. There is no testimony of the love of God, as if he had said, which I am more desirous to obtain than to be enabled to make progress in his law. Whence we gather, as I have lately observed, that he preferred divine truth to all the possessions of the world. Would to God that this affection were vigorous in our hearts! But that which the Prophet extols so highly, is neglected by the great proportion of mankind. If individuals are to be found stimulated by this desire, we see them presently falling back to the Measurements of the world, so that there are very few, indeed, who renouncing all other desires, seek earnestly with David to become acquainted with the doctrine of the law. Besides, as God vouchsafes this privilege only to those whom he has embraced with his fatherly love, it is proper for us to begin with this prayer, That he would make his face to shine upon us. This form of expression, however, conveys something more - it implies, that it is only when God illumines the minds of his believing people with the true knowledge of the law, that he delights them with the beams of his favor. It often happens that, even in regard to them, God's countenance is overcast with clouds in this respect, namely, when he deprives them of tasting the sweetness of his word.
136. Rivers of waters run from my eyes. fe15 Here David affirms that he was inflamed with no ordinary zeal for the glory of God, inasmuch as he dissolved wholly into tears on account of the contempt put upon the divine law. He speaks hyperbolically; but still he truly and plainly expresses the disposition of mind with which he was endued; and it corresponds with what he says in altogether place, "The zeal of thine house hath eaten me up." (<196909>Psalm 69:9.) Wherever the Spirit of God reigns, he excites this ardent zeal, which burns the hearts of the godly when they see the commandment of the Most High God accounted as a thing of nought. It is not enough that each of us endeavor to please God; we must also desire that his law may be held in estimation by all men. In this way holy Lot, as the Apostle Peter testifies, vexed his soul when he beheld Sodom a sink of all kinds of wickedness. (<610208>2 Peter 2:8.) If, in former times, the ungodliness of the world extorted from the children of God such bitter grief, so great is the corruption into which we at this day are fallen, that those who can look upon the present state of things unconcerned and without tears, are thrice, yea four times, insensible. How great in our day is the frenzy of the world in despising God and neglecting his doctrine? A few, no doubt, are to be found who with the mouth profess their willingness to receive it, but scarcely one in ten proves the sincerity of his profession by his life. Meanwhile countless multitudes are hurried away to the impostures of Satan and to the Pope; others are as thoughtless and indifferent about their salvation as the lower animals; fe16 and many Epicureans openly mock at all religion. If there is, then, the smallest portion of piety remaining in us, full rivers of tears, and not merely small drops, will flow from our eyes. But if we would give evidence of pure and uncorrupted zeal, let our grief begin at ourselves - at our seeing that we are yet far from having attained to a perfect observance of the law; yea, that the depraved lusts of our carnal nature are often rising up against the righteousness of God.
Psalm 119:137-144	
137. x O Jehovah! thou art righteous, and thy judgments are right. 138. x Thou hast commanded righteousness in thy testimonies, and truth greatly. 139. X My zeal hath consumed me, because my adversaries have forgotten thy words. 140. X Thy word is exceedingly refined, and thy servant hath loved it. 141. X I am insignificant and despised; I have not forgotten thy commandments. 142. X Thy righteousness is an everlasting righteousness; and the law is truth. 143. X Trouble and anguish have come upon me; but thy commandments are my delight. 144. X The righteousness of thy testimonies endereth for ever; give me understanding and I shall live.	

137. O Jehovah! thou art righteous. The Prophet yields to God the praise of righteousness, and also acknowledges that it is to be found in his law. Some understand judgments as referring to those infliction's by which God chastises the sins of men; but this does not seem so fitly to agree with the scope of the passage. Besides, as the adjective rçy, yashar, translated right, is put in the singular number with the word judgments, the sentence should be explained thus that there is not any one of the judgments of God which is not right. Should we be inclined to take rçy as a substantive, the sense will be almost the same. All men indeed grant that God is righteous; but the Prophet has expressed more than the common sort of men, yea than the whole world, perceive in reference to this subject; for in designating God righteous, he means, that as soon as we depart from Him, we will not find a particle of righteousness anywhere else. When he adds that the evidence and testimony of this righteousness are to be seen in the law, he teaches us that God is robbed of his praise, if we do not subscribe to all his commandments. To the same purpose is the following verse, which declares that God has taught in his law full and perfect righteousness and truth. The adverb, dam, meod, which signifies greatly, is with more propriety connected with the nouns than with the verb commanded; inasmuch as it was God's design to exhibit in the law a perfect rule of righteousness. The doctrine of the law is honored with these encomiums, that all of us may learn to derive wisdom from it, and that no man may devise for himself any other standard of rectitude or righteousness than that which is exhibited in the law; a very necessary lesson, since every man would willingly frame for himself a new pattern or standard of righteousness.
139. My zeal hath consumed me. fe17 The Psalmist speaks of his persecutors, by whom it is certain he had been subjected to much trouble. But although they were virulent and cruel towards him, he avows that it was not so much his own private wrongs which offended him as the violation of God's law; yea rather, that he was so consumed with grief on that account as not to be affected at all with his own individual troubles. This is an example from which much profit may be derived. We are too tender and delicate in bearing wrongs; and hence it is that if we are but touched with a finger, we are instantly inflamed with anger, whilst at the same time we are but coldly affected at the most grievous offenses committed against God. But if we are animated with the zeal that inspired the Prophet it will carry us away to another kind of sorrow, which will take entire possession of our souls.
140. Thy word is exceedingly refined. In this verse he intimates that the cause of his zeal was the love which he bore to heavenly doctrine. For to be displeased with or severely to condemn the contempt of divine truth, unless we are bound to it by the cords of love, is pure hypocrisy. And he affirms that his love to God's word was not a rash, or a blind and inconsiderate affection, but that he loved it, because like gold or silver which has been refined, it was pure and free from all dregs and dross. This is the idea contained in the metaphorical term hpwrx, tseruphah, translated refined; fe18 and though it seems to be commonplace, yet, vindicating God's word from all perverse and malicious judgments, it expresses graphically the true obedience of faith. How few are there who are not guilty, either by their distrust, or waywardness, or pride, or voluptuousness, of casting upon God's word some spot or stain! The flesh then being so rebellious, it is no small commendation of revealed truth, when it is compared to gold well refined, so that it shines pure from all defilement. Farther, it serves not a little to show the truth of this testimony, that the Prophet confirms it by his own experience. The more effectually to repress the foolish rashness with which we are chargeable whenever we imagine that there is any fault in God's word, he declares that in commending it he gives utterance to the unfeigned feeling of his heart, having experienced a blissful pleasure in that purity of which he speaks.
141. I am, insignificant and despised. The meaning is, that although he was tried with poverty and many other calamities, he steadily persevered in the exercise of true godliness, and in the observance of the law. On that account, as he states, he was despised by wicked men. Every man gives praise to God just in proportion as he is gorged with his benefits; and very few will be found applying their minds to the service of God, unless they have all their wishes gratified. Hence it comes to pass that hypocrites, as long as they are pampered to the full, accumulate riches and increase in power, are very lavish in praising God. But let them be treated in some degree roughly, and immediately the blessed name of God is heard of no more. Since then men are ordinarily mercenary in serving God, let us learn from the Prophet's example that true godliness is disinterested, so that when under its influence we cease not to praise God, although he may afflict us with adversity and make us despised in the eyes of the world. These upbraiding words of Christ in <430626>John 6:26, ought, no doubt, to be carefully attended to,
"Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." (<430626>John 6:26)
The persons then who serve God ingenuously and sincerely, are such as continue steadfast. in his fear, although their condition in this world may be mean and despised; in short, they are such as seek not their reward on earth, but through heat and cold, poverty and danger, slanders and mockeries, persevere with unwearied steps in the course of their warfare.
142. Thy righteousness is an everlasting righteousness. Here the law of God is honored by the additional encomium, that it is everlasting righteousness and truth; as if it had been said, that all other rules of life, with whatever attractions they may appear to be recommended, are but a shadow, which quickly vanishes away. The Psalmist, no doubt, indirectly contrasts the doctrine of the law with all the human precepts which were ever delivered, that he may bring all the faithful in subjection to it, since it is the school of perfect wisdom. There may be more of plausibility in the refined and subtle disquisition's of men; but there is in them nothing firm or solid at bottom, as there is in God's law. This firmness of the divine law he proves in the following verse from one instance - the continual comfort he found in it when grievously harassed with temptations. And the true test of the profit we have reaped from it is, when we oppose to all the distresses of whatever kind which may straiten us, the consolation derived from the word of God, that thereby all sadness may be effaced from our minds. David here expresses something more than he did in the preceding verse; for there he only said that he reverently served God, although from his rough and hard treatment he might seem to lose his labor; but now when distressed and tormented, he affirms that he finds in the law of God the most soothing delight, which mitigates all grief's, and not only tempers their bitterness, but also seasons them with a certain sweetness. And assuredly when this taste does not exist to afford us delight, nothing is more natural than for us to be swallowed up of sorrow. Nor ought we to omit noticing the form of expression which the Prophet employs, by which he teaches, that although lie was besieged and shut up on all sides, he found a remedy sufficiently powerful in improving the consolation offered him by the word of God. As this could not be true of the bare commandments, which so far from remedying our distresses, rather fill us with anxiety, there is no doubt that under the word commandments there is comprehended by the figure synecdoche, the whole doctrine of the law, in which God not only requires what is right, but in which also calling his elect ones to the hope of eternal salvation, he opens the gate of perfect happiness. Yea, under the term law are comprehended both free adoption, and also the promises which flow from it.
144. The righteousness of thy testimonies endureth forever. The Psalmist repeats what lie had already before stated, that there is a great dissimilarity between the righteousness of God's testimonies and man's inventions; the splendor of the last quickly vanishing away, whereas the other continues steadfast for ever. He repeats this twice; for although the world is forced to attribute the praise of righteousness to the law of God, yet the majority of mankind are carried away after their own speculations, so that there is nothing more difficult than to hold us fast in our obedience to God. David's drift is to show that everlasting righteousness is not comprehended elsewhere than in God's law, and that it is in vain to seek for it anywhere else; and there is accordingly here laid down a clearer definition of righteousness, which is, that righteousness consists in our keeping ourselves within the bounds of the law. As to the last clause of the verse, Give me understanding and I shall live, I read it in connection with the preceding clause; for although David desires to have his mind enlightened by God, yet he does not conceive of any other way by which he was to obtain an enlightened understanding than by his profiting aright in the study of the law. Farther, he here teaches, that men cannot, properly speaking, be said to live when they are destitute of the light of heavenly wisdom; and as the end for which men are created is not that, like swine or asses, they may stuff their bellies, but that they may exercise themselves in the knowledge and service of God, when they turn away from such employment, their life is worse than a thousand deaths. David therefore protests that for him to live was not merely to be fed with meat and drink, and to enjoy earthly comforts, but to aspire after a better life, which he could not do save under the guidance of faith. This is a very necessary warning; for although it is universally acknowledged that man is born with this distinction, that he excels the lower animals in intelligence, yet the great bulk of mankind, as if with deliberate purpose: stifle whatever light God pours into their understandings. I indeed admit that all men desire to be sharp-witted; but how few aspire to heaven, and consider that the fear of,God is the beginning of wisdom. Since then meditation upon the celestial life is buried by earthly cares, men do nothing else than plunge into the grave, so that while living to the world, they die to God. Under the term life, however, as I have elsewhere said, the Prophet denotes the utmost he could wish. Lord, as if he had said, although I am already dead, yet if thou art pleased to illumine my mind with the knowledge of heavenly truth, this grace alone will be sufficient to revive me.
Psalm 119:145-152	
145. q I have cried with my whole heart; answer me, O Jehovah! and I will keep thy statutes. 146. q I have called upon thee; save me, and I will keep thy testimonies. 147. q I have prevented the twilight, fe19 and have cried: I have looked up to thy word. 148. q My eyes have prevented the night-watches, to meditate upon thy word. 149. q Hear my yoke, O Jehovah! According to thy mercy, quicken me according to thy judgment. 150. q The pursuers of malice have drawn near; they have departed from thy law. 151. q Thou, O Jehovah! art near; and all thy commandments are truth. 152. q I have known from thy testimonies from the beginning that thou hast established them for ever.	

145. I have cried with my whole heart. This verse may be so read and connected as that in the end of it the Psalmist may show what he desired in crying; fe20 and thus the meaning would be, that as he was inflamed with an intense desire to keep the law, he continually made supplication to God on that subject. But the subsequent verse compels us to take a different view, for the same thing is, no doubt, there again repeated. The Prophet then requests that God would hear him; and in token of his gratitude he promises to keep God's commandments. He simply uses the indefinite term cry; and thus he does not express what the prayers were which he offered up to God, but only shows, that while the children of this world are distracted by a multiplicity of objects, he directed all the affections of his heart exclusively to God, because he depended solely on him. As the world is compelled to acknowledge that God is the author of all good things, many formal prayers proceed from that principle. It was the consideration of this which led David to affirm that he prayed with his whole heart. When he shall have obtained his requests, he proposes to himself the glory of God as his end, resolving to devote himself with so much the more ardent affection to the work of serving him. Although God declares that he is served aright by the sacrifice of praise, yet David, to distinguish himself from hypocrites who profane the name of God by their cold and feigned praises, with good reason declares that he will give thanks by his life and works.
In the following verse he makes no new statement; but he speaks more expressly. In the first place, he says that he cried to God; and next he adds, that he commended his welfare to Him by prayer; thereby intimating that whether he was in safety, or whether imminent danger threatened him with death, he uniformly reposed upon God, being fully persuaded that the only way in which he could continue safe was by having him for the guardian and protector of his welfare.
147. I have prevented the twilight. The Hebrew noun ãçn, nesheph, is in this place improperly translated by crepusculum, twilight; for it rather signifies the dawn of morning. But as the Latin's derive the word crepusculum, from creperus, which signifies doubtful or uncertain, so that it may signify the doubtful and intermediate time between light and darkness, I have not been particularly nice in the selection of the term only let my readers understand that the evening twilight commencing with sunset is not here denoted, but the imperfect light which precedes the rising of the sun. David then expresses the most eager haste when he says, that he prevented the dawn of the morning by his prayers. The verb cry always conveys the idea of earnestness; referring, as it does, not so much to the loudness of the voice as to the vehemency and ardor of the mind. In mentioning his haste, his object is the better to set forth his perseverance; for he tells us, that although he betook himself to prayer with such promptitude, yet he did not immediately become weary of that exercise, like the unbelieving, who, if God does not suddenly grant them their requests, murmur and complain against him. Thus, in conjoining patience of hope with earnestness of desire, he shows what is the true manner of praying; even as Paul, in <500406>Philippians 4:6, when he exhorts us to
"let our requests be made known unto God with thanksgiving," (<500406>Philippians 4:6)
admonishes us, while engaged in the exercise of prayer, to bridle our turbulent affections, because one of the ends of prayer is to nourish our hope. Nor is the mention made of the word in the close of the verse superfluous; for it is only by having the Word of God continually before our eyes, that we can bridle the wanton impetuosity of our corrupt nature.
148. My eyes have prevented the night watchers. fe21 The Psalmist here intimates, that he was more sedulously intent on meditating upon the law of God than watchmen of the night were to keep watch. Others are of opinion, that the verb jwç, suach, is put for to discourse. If this opinion is admitted, the sense will be, that the Prophet, not from ostentation, but for the welfare of his brethren, was so desirous of communicating instruction, that he gave himself no rest. The word meditate is, however, more appropriate in this place; for the night is an unseasonable time for discoursing upon the law of God; but at that season, when alone, he silently recalled to his memory what he had previously learned, so that he passed no part of the night without meditating upon the law.
149. Hear my voice, O Jehovah! according to thy mercy. In the first place he declares, that the goodness of God was the only ground of his hope of being heard by him. Whatever blessings the saints may plead for in prayer, their opening argument must be the free and unmerited grace of God. Nor is the term judgments fe22 in the second clause to be taken in a different sense. As God has revealed his goodness in his word, his word is the source from which we must derive our assurance of his goodness. The Prophet, then, sensible that he had need of the divine mercy, betook himself directly to the word, in which God, sweetly alluring men to himself, promises that his grace will be ready and open for all. That each, therefore, may be confidently persuaded that God will be merciful to him in particular, let him learn from the example of the Prophet to entreat God to show himself such as he has promised to be. Some expound the word judgments by manner or custom; fe23 because, God's usual way is to deal graciously with all his people. I would not altogether reject this exposition; but I think it is harsh and foreign to the scope of the text, while the meaning which I have adduced comes out very naturally. Moreover, he desires to be quickened, to testify that even in the, midst of life he is dead, except in so far as he is sustained by the power of God. And assuredly, all who are duly acquainted with their own infirmity, esteeming their life as nothing, will crave to be quickened every moment. It is also to be added, that God often so exercised his servant, that with good reason he might send up his prayers, as it were, out of the sepulcher, to be restored from death to life.
150. The pursuers of malice have drawn near. As the Hebrew word ypdwr rodphee, translated the pursuers of, is put in the construct. state, that is to say, as it is so related to the word hmz, zimmah, rendered wickedness, that in Latin the latter would be put in the genitive ease, I expound the clause as denoting that they draw near to do mischief. I wonder what could move interpreters to translate - The pursuers have approached, or drawn near to wickedness; which the idiom of the language will not admit, to say nothing of the fact that hmz, zimmah, signifies. rather perversity or malice, than wickedness. David therefore says, that those who are vehemently bent on malice are pursuing him close behind, and that they rush upon him with such violence in order to do him mischief, as plainly to indicate that they are far off from God's law, since they east far from them all regard to uprightness and equity. It was a most wretched condition for him to be in, to behold his enemies, who had shaken off all fear of God and reverence for his law, ready with uplifted hand to smite him to death, had not God been near to defend him, as he adds in the subsequent verse - 
151. Thou, O Jehovah! art near. He encourages himself from the consolatory consideration, that God, when he sees his own people sore pressed, comes forward. seasonably to afford them succor; even as Paul on this subject says,
"Be not over-careful, the Lord is at hand, let your moderation be known to all men." (<500405>Philippians 4:5)
The concluding sentence of the verse is to this effect, That God never forsakes nor disappoints his people in their necessity, because he is true to his promises; and in them he assures us, that the welfare of his people will always be the object of his care. That therefore we may be fully persuaded that the hand of God is always ready to repulse the assaults of our enemies, let us retain a settled belief of the truth, that he does not in vain promise in his word to be the guardian of our welfare.
152. I have known from thy testimonies fe24 from the beginning. Others here translate, I have known long ago of thy testimonies. fe25 This translation I would not directly reject; but I am more inclined to retain the sense which I have given, namely, That the Prophet not only knew the everlasting steadfastness which characterizes the testimonies of God; but that he had also derived this knowledge from the testimonies themselves. When the Hebrews would express the meaning conveyed by the Latin preposition de, they frequently use the particle ˆm, or the letter b, beth. He therefore says, that he had learned from God's testimonies, or had been taught by them, that they are established for ever. fe26 This indeed is the chief point of faith, That the word of God is not only distinguished for fidelity and steadfastness for a time, but that it continues unchangeable for ever. Were it otherwise, it could not include within it the hope of eternal salvation. That the assurance of this immutabiliy of God's word may be rooted in our minds, the inward revelation of the Holy Spirit is indeed necessary; for until God seal within us the certainty of his word, our belief of its certainty will be continually wavering. Yet the Prophet, not without cause, affirms, that he learned this truth from the word; for when God shines into us by his Spirit, he at the same time causes that sacred truth which endures for ever to shine forth in the mirror of his word.
Psalm 119:153-160	
153. r Behold my affliction, and rescue me: for I have not forgotten thy law. 154. r Debate my cause, and redeem me: quicken thy according to thy word. 155. r Safety is far from the wicked; because they have not sought thy statutes. 156. r O Jehovah! Thy tender mercies are many: quicken me according to thy judgments. 157. r My persecutors and oppressors are many: fe27 I have not swerved from thy testimonies. 158. r I saw the perfidious, and chid them; because they have not kept thy word. 159. r Behold O Jehovah! how have loved thy commandments: quicken me according to thy loving kindness. 160. r The beginning [literally, the head fe28] of thy word is truth; and all the judgment of thy righteousness is everlasting.	

153. Behold my affliction and rescue me. The Psalmist teaches by his own example that those who are devoted to the service and fear of God, must not be discouraged though they are not rewarded for it in this world. Their condition upon earth is one of warfare, and therefore they should not be dismayed by diversity, but rather rest satisfied with the consolatory consideration, that the gate of prayer is open to them. Yet the Prophet does not boast of his, endeavors to keep the law, as if he would have God to pay him wages for his service, but only to show that he was one of God's servants, just as he has spoken of his hope that he was so in other places. This reason, for I have not forgotten thy law, on account of which he beseeches God to consider his affliction and to rescue him, is peculiarly forcible in the present case; for it is an evidence of no ordinary courage when, instead of being led away from the fear of God by adversity, we wrestle against temptations and seek him even when he seems purposely to drive us away from him.
154. Debate thy cause, and redeem me. In this verse David specifics the kind of his affliction, which was the wrongful and harassing treatment which he met with at the hands of evil and unprincipled men. The reading literally is, Plead my cause, which is the same thing as to undertake a cause, or to take the charge of defending one in judgment, or to maintain the right of the oppressed. In the first place the Prophet in invoking God to defend his cause, shows that he is wrongfully oppressed, either by violence, calumnies, or crafty policies; and in seeking to be redeemed, he intimates that he was unable to make any resistance, or that he was so entangled in their snares, as to have no remaining hope except in the deliverance of God. In the second clause the letter l, lamed, seems to be taken for the letter k, caph, the mark of similitude, fe29 as would appear from his having used a little before (Psalm 119:149) a similar form of prayer. Again, as David here complains that he is held as it were in fetters by his enemies, unless he is delivered by the hand of his Redeemer, he with good reason beseeches God to restore him to life; for he who is rims abased is like a person dead. It is also aptly added according to thy word; for it is from the promises which God makes in his word of becoming our deliverer that the hope of life shines upon us. Whence the Prophet, when earnestly desiring to be brought from darkness to light, sustains and encourages himself by the word. If a different sense is preferred, then David is not to be understood as simply asking that life may be given him, but as praying for spiritual life, that he may be encouraged to exercise faith, to cultivate the fear of God, and to cherish the desire of living a holy life.
155. Safety is far from the wicked. Fully persuaded that the world is governed by the secret providence of God, who is a just judge, the Prophet draws from that source the doctrine, That the wicked are far removed from safety, and safety from them. Hence proceeds the confidence of prayer; for as God is turned away from the despisers of his word, so he is ready to succor his servants. It is to be noticed, that when the Prophet saw that his enemies were elated by their prosperity, he on the contrary lifted up his heart by faith that thus he might come to the settled persuasion that all their delights were cursed and tended to destruction. Whenever then the wicked prosper in the world according to their wishes, so that being pampered to the full they exult in their own fatness, let us learn, in order to defend ourselves, to lay hold upon this buckler which the Holy Spirit is holding out to us, namely, that they shall at length miserably perish, because they seek not the commandments of God. From this we draw a contrary doctrine, That although genuine believers, whilst they walk sincerely in the fear of God may be as sheep appointed to the slaughter, yet their salvation, which is under the special care and protection of God's secret providence, is just at hand. In this sense the Prophet adds in the following verse,
156. O Jehovah,! thy tender mercies are many; as if he had said that no offenders are safe but those who betake themselves to the divine mercy. Farther, to encourage himself to approach God with the greater confidence, he not only says that God is merciful, but he mightily magnifies and extols his compassion's. From this we gather that he was so contented with them, as not to seek any aid from his own merits. It is however at the same time to be noted, that the Prophet was far from being lightly troubled with many temptations, seeing he was forced to oppose to them this vast abundance of mercy. It makes little difference whether we read great or many. The prayer which follows, Quicken me according to thy judgments, I explain as referring to the promises. The original word for judgment is by some translated manner or custom; but I have already shown above that such a translation is less suitable than the other. The Prophet then again confirms the truth, That life cannot be hoped for or asked from God, unless hope is produced by his word; and he often repeats this truth, because it is one of which we are marvelously forgetful. But that we may boldly appropriate to ourselves all the grace which God promises to his servants, let the doctrine of the great and manifold tender mercies of God be ever present to our thoughts. If we imagine that God makes his promises because he is bound to do it, or because we have deserved it, doubting or mistrust will steal upon our minds, which will shut the gate against our prayers. But if we are thoroughly persuaded that the sole cause by which God is moved to promise us salvation is the mercy inherent in his own nature, we will approach him without hesitation or doubt, because he has bound himself to us of his own accord.
157. My persecutors and oppressors are many. The Psalmist here as in other places testifies, that although lie had been provoked by many injuries, yet he had not departed from the right way; which, as I have elsewhere observed, was an evidence of great and singular constancy. It is an easy matter to act well when we are among the good; but if wicked men afflict us, if one man openly assault us by force, if another rob us of our property, if a third circumvent us by wiles, and a fourth attack us by calumnies, it is difficult for us to persevere in our integrity, and we rather begin to howl among the wolves. Besides, the license which is allowed them of doing what they please without the fear of being punished, is a powerful engine for shaking our faith, because, when God thus winks at the wicked, he seems to abandon us for a prey. The Prophet therefore, by God's testimonies, means not only the rule of holy and righteous living, but also the promises. Lord, as if he had said, I have not turned away from the path of integrity, although the conduct of the wicked has presented me with a temptation to do so; nor have I shaken off nay confidence in thy grace, but have waited patiently for thy succor. Both these are necessary. For although he who has suffered wrongs may contend against the malice of his enemies by his well - doing, and may refrain from every act of retaliation, yet, provided he does not depend wholly upon God,. this uprightness will not be sufficient to save him. :Not that any man behaves himself in a manner so moderate, except he who leans upon God and waits upon him as his deliverer; but granting that such could be the ease, there would not be sufficient power in this half virtue to save him. The salvation of God is reserved for the faithful who ask it in the exercise of lively faith. And whoever, persuaded that God will be his deliverer, pillars and supports his mind on the divine promises, will endeavor also to overcome evil with good.
158. I saw the perfidious and child them. In this verse the Psalmist proceeds yet farther, declaring that he was inflamed with a holy zeal when he saw the law of God despised by the wicked. Expositors are not however agreed as to one word in the text, namely the verb hffwqta, ethkotatah, which we have rendered chid, some deriving it from fwq, kut, which often signifies to debate or contend with, it being in the conjugation hithpael, while others derive it from ffq karat, which signifies to kill or to destroy. I adopt the former interpretation, because it is more generally received among the learned, and is most appropriate. The Prophet then teaches that he was inflamed with such zeal for the law of God that he could no longer endure the impious mockery directed against it. The verb debate may however be understood as well of the vexation or anger which he felt in himself, as of the rebuke which he openly administered to the despisers of God; and therefore some translate it, I shuddered, or I was grieved fe30 Nor assuredly will any person enter into debate with others for maintaining the glory of God, but he who is first chafed within himself, and has been grieved at heart; even as on the other hand, after this holy indignation there almost always follows transitive action; that is to say, it passes from the thought to the effect. fe31 In short, we are admonished by the example of the Prophet, that we ought to feel such displeasure at the contempt of God's word as that our heart grows hot even to chiding. In the first place, then, let grief affect us inwardly; and next, whenever opportunity shall present itself, let; us strenuously endeavor to repress the forwardness and pride of the wicked, and let us not hesitate to do so from the fear of provoking their resentment against us.
159. Behold, O Jehovah how I have loved thy commandments. What I have state before must be remembered - that when the saints speak of their own piety before God they are not chargeable with obtruding their own merits as the ground of their confidence; but they regard this as, a settled principle, that God, who distinguishes his servants from the profane and wicked, will be merciful to them because they seek him with their whole heart. Besides, an unfeigned love of God's law is an undoubted evidence of adoption, since this love is the work of the Holy Spirit. The Prophet, therefore, although he arrogates nothing to himself, very properly adduces his own piety for the purpose, of encouraging himself to entertain the more assured hope of obtaining his request, through the grace of God which he had experienced. At the same time we are taught that there can be no true keeping of the law but what springs from free and spontaneous love. God demands voluntary sacrifices, and the commencement of a good life is to love him, as Moses declares, (<051012>Deuteronomy 10:12,)
"And now, O Israel! what doth the Lord require of thee,
but to love him."
The same thing is also repeated in the summary of the law: (<050605>Deuteronomy 6:5,) "Thou shalt love the Lord thy God." For this reason David has previously stated, that the law of God was not only precious but also delightful to him. Now as in keeping the law it behoves us to begin with voluntary obedience, so that nothing may delight us more than the righteousness of God, so on the other hand, it must not be forgotten that a sense of the free goodness of God and of his fatherly love is indispensably necessary in order to our hearts being beheld to this affection. So far are the bare commandment's from winning men to obey them, that they rather frighten them away. Hence it is evident, that it is only when a man shall have tasted the goodness of God from the teaching of the law, that he will apply his heart to love it in return. The frequency with which the Prophet repeats the prayer, that God would quicken him, teaches us that he knew well the frailty of his own life, so that in his estimation men live only in so far as God every moment breathes life into them. Besides, it is probable that he had been continually besieged by many deaths, to the end he might the more earnestly betake himself to the fountain of life. He again rests his faith upon the goodness of God as its foundation - quicken me according to thy loving-kindness - from which we perceive how far he was from boasting of his own merits when he protested in the preceding sentence that he loved God's law.
160. The beginning of thy word is truth. The design of the Prophet it is not difficult to perceive; but the words admit of being understood in two ways. Some interpret the noun beginning as denoting that the truth of God shines forth conspicuously in his word, immediately when we enter for the first time upon the study of it, so that this entrance may justly be called the beginning of the word. This sentence contains the profitable doctrine, that if we are finished with eyes of understanding, we will no sooner cast our eyes upon heavenly doctrine than the truth of it will meet our view. Others, however, give a different explanation, and perhaps with no less propriety, eliciting this sense, That the word of God has been from the beginning certain and infallible truth, and will continue so even to the end. These two clauses hang very well together - that God has been true to his word from the beginning, and that he will continue to be so everlastingly and immutably. The interpretation which refers the word judgment to the works of God and not to his doctrine, I would not altogether condemn, yet it is not in harmony with the context. Let us then retain this sense, That from the time when God began to speak he has always been faithful to his promises, and has never disappointed the hope of his people; and that the course of this faithfulness has been so uniform, that from the beginning even to the end his word is true and faithful.
Psalm 119:161-168	
161. ç Princes have persecuted me without a cause; yet my heart hath beer, afraid at thy word 162. ç I have rejoiced at thy word as one who hath found great spoil. 163. ç I have hated and abhorred deceit; but I have loved thy law. 164. ç Seven times a day have I praised thee, because of thy righteous judgments. fe32 165. ç Great peace have them that love thy law, and there will be no stumbling-block for them. fe33 166. ç Jehovah I have waited for thy salvation and have done thy commandments. 167. ç My soul hath kept thy testimonies, and I have loved them exceeding. 168. ç I have kept thy commandments and thy testimonies; for all my ways are before thee.	

161. Princes have persecuted me without a cause. fe34 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 <401028>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." (<230812>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 µnj, 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 <202416>Proverbs 24:16, "A just man falleth seven times," when he often falls into divers temptations. fe35 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, fe36 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 faithful, therefore, is a patient endurance of the cross and mortification by which they calmly submit themselves to God; for so long as no adversity happens to hypocrites, they seem, also to be well-affectioned to the work of serving him. There are also other reasons why it behoves us to keep our minds intent upon the salvation of God, if we desire to regulate our life aright; for if the, allurements of the world hold us in their snares, we will immediately become discouraged. The reason, as we plainly see, why the hearts of the great majority fail, is because it is difficult to believe assuredly that salvation is to be hoped for only from the grace of God. That we may therefore persevere in serving God, it is indispensable that faith shine on the future before us, and next, that patience accompany us, to nourish within us the love of righteousness. For, as we have said, our alacrity in persevering proceeds from this, that with a patient spirit we suffer our salvation to lie hidden in the bosom of God, and that we doubt not of his at length, proving a faithful rewarder of all such as seek him, although he may withdraw his favor from the eye of sense. In the subsequent verse the Psalmist confirms this doctrine by other words, saying, that he kept God's testimonies with his soul. By the word soul he expresses still more forcibly than before, that he had the doctrine of the law enclosed within the deepest recesses of his heart. The cause of this peculiarly diligent keeping of the law, was the singular love which he had to it, as he states in the concluding clause of the verse. He who by constraint and in a slavish manner obeys the law, is so far from receiving it into the secret habitation of his heart to keep it there, that he would have it removed far away from him.
168.I have kept thy commandments and thy testimonies. What the Psalmist had expressed more strongly, he now repeats more simply, adding there to reason. He abbreviates the statement as made in the preceding verse only by here omitting the word soul, which he there uses, whilst to commandments he joins testimonies, in order the more distinctly to show that he does not speak exclusively of the rule of an upright and holy life, but also comprehends the whole covenant of salvation. And, assuredly, the doctrine of the law could not be so sweet and attractive from its commanding what is right, did it not at the same time exhibit the free favor of God. The reason which the Prophet assigns for his keeping God's commandments and testimonies - for all my ways are before thee fe37 - is to this effect, That the truth, which he well knew, that nothing is hidden from God, served as a bridle to keep him devoted to the cultivation of godliness; for if we live not as under the omniscient inspection of God, the fickle lustfulness of the flesh quickly carries us away now one way and now another. The meaning, also, may be this - that he made God the arbiter and judge of his life; for in Scripture language those are said to walk before God, who refer all their actions to him, and, as it were, withdrawing themselves from the sight of men, present themselves at his judgment-seat. In this way he gives us to understand that he had endeavored not only to be free from all fault and blame before men.. but also to offer to God a sound and sincere heart. Whichever of these senses is adopted, he testifies that it is only when we consider that we have to deal with God, who searcheth the heart, and from whose eyes nothing is hidden, that we will observe his law aright. This concluding clause may also be a form of protestation; as if the Prophet had said, Lord, thou art the best witness of the fidelity with which I have kept thy law, for nothing is hidden from thee. But he seems rather to have intended to intimate that the principle of his holy living, was his having consecrated his life to God, and having kept his thoughts fixed on the diverse presence.
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 fe38 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 lie 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 lie 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 lie 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 [bn, 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 hn[, 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 °trma, 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 <19B401>Psalm 114:18, "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 attributes to the word of God the office and charge of giving succor; for God does not feed us with delusive promises, but, whenever an emergency arises, confirms and ratifies his word by giving some palpable manifestation of the operation of his hand. Thus, when the Prophet calls the divine law to his help, lie pronounces a singular encomium upon the efficacy of the divine word. If any would prefer expounding the sentence of the keeping of the law, I offer no objections. In this sense it is as if the Prophet had said, - O Lord, let the uprightness which I have practiced, and the zeal with which I have employed myself in keeping thy commandments, be a defense to me.
176. I have wandered like a lost sheep. He is not to be understood as here confessing his sins, - an opinion erroneously held by many, - as if he had been drawn into the trails of Satan; for this is inconsistent with the second clause, in which he denies that he had forgotten God's law. It is a poor solution of this difficulty to say, that:, previous to the time of his calling, he was a wandering sheep, but that from the time of his calling he was devoted to godliness - or that in straying he was withheld by some godly affection from utterly casting off the fear of God; for the same time is undoubtedly referred to in both clauses. Again it is easy to gather, that the two clauses of this verse ought to be connected together by although, or notwithstanding, or some other such particle, as the Latins call adversative, fe39 as if the Prophet had said, Although I have wandered about like a lost sheep, yet I have not forgotten the law of God. His meaning, I conceive, is, that he wandered, because, being chased by the force and violence of his enemies, he transported himself from place to place in great fear, in quest of retreats in which he might hide himself. We know for certain, that David was so hunted that in his exile he could nowhere find a secure place. This similitude would therefore very properly apply to him, because, although driven away and hunted after by his persecutors, he yet never turned aside from the law of God. Moreover, as the wolves pursued him everywhere, he prays God to bring him back and give him a place of safety and tranquillity, that he may at length cease from any longer wandering hither and thither, and being as a vagabond. fe40 He had a very good ground for believing that he would be heard in the fact, that although provoked by manifold wrongs he yet never swerved from the fear of God - a statement which, however, ought to be referred rather to the general course of his life than to particular acts. Although when he fell into adultery he continued for a time in a state of insensibility, yet it cannot be denied that in his adversities he was restrained by a holy patience, so as to persevere in following after righteousness. fe41
PSALM 120.
A Song of Degrees.
If we suppose David to have been the author of this Psalm, as is very probable, he declares how diligently he engaged in prayer, when, to escape the cruelty of Saul, he wandered as an exile from place to place. But he especially complains of wicked informers, who unjustly and calumniously charged him with crimes of which he was altogether innocent. If a different supposition is preferred, the language will be a simple and general complaint against false reports. This Psalm, and the immediately subsequent fourteen, are called Psalms of Degrees; but for what reason is not agreed upon, even among the Hebrew doctors. Some conceive that there were fifteen steps to that part of the Temple which was allotted for the men, whereas the women remained beneath fe42 but this is a silly conjecture, for. which there is no foundation; and we know the liberties which the Jews, in obscure and uncertain matters like this, take of giving forth as an explanation whatever comes into their own fancy. Some translate Psalms of Ascents; and by ascent they understand the return of the Jews from the Babylonish captivity fe43 - an interpretation which is altogether forced; for it is manifest that the greater part of these Psalms were composed, either by David or Solomon; and it is easy to gather from their contents, that such of them as were written by David, were, sung in the Temple, while he was alive and on the throne. Others think that the word ascents refers to the tones of music fe44 Some also affirm that it was the beginning of a song. This being a matter of small moment, I am not disposed to make it the subject of elaborate investigation; but the probable conjecture is, that this title was given to these Psalms, because they were sung on a higher key than others. The Hebrew word for degrees being derived from the verb hlx, tsalah, to ascend or go up, I agree with those who are of opinion that it denotes the different musical notes rising in succession. fe45
Psalm 120:1-4	
1. I cried fe46 to Jehovah in my distress, and he answered me. 2. O Jehovah! deliver my soul from the lips fe47 of falsehood, and from the tongue of deceit. fe48 3. What shall the tongue of deceit fe49 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? fe50 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, fe51 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, fe52 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.
Psalm 120:5-7	
5. Alas for me! that I have been a sojourner fe53 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. fe54	

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 <011002>Genesis 10:2; and the latter from a son of Ishmael. (<012513>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 çm mashak, signifies to draw, to protract, they think that the Prophet bewails his protracted banishment, of the termination of which he saw no prospect. fe55 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. fe56 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. fe57 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 fe58 hath long dwelt with him who hateth peace. The Psalmist now shows, without figure, and, so to speak, points with the finger to those fe59 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. fe60 He calls them haters of peace, fe61 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.
PSALM 121
The Psalmist, to encourage true believers confidently to trust in the aid of God, and to teach them to betake themselves to his protection, first, affirms that, to whatever quarter we turn our eyes it is impossible to find salvation anywhere else; and, in the second place, extols in lofty terms the fatherly care of God in defending his faithful ones.
Song of Degrees.
Psalm 121:1-2	
1. I will lift up my eyes to the mountains, whence my help will come fe62. 2. My help is from Jehovah, who made heaven and earth.	

l. I will lift up my eyes to the mountains. The inspired writer, whoever he was, seems, in the opening of the Psalm, to speak in the person of an unbelieving man. As God prevents his believing people with his blessings, and meets them of his own accord, so they, on their part, immediately east their eyes directly upon him. What then is the meaning of this unsettled looking of the Prophet, who casts his eyes now on this side and now on that, as if faith directed him not to God? I answer, that the thoughts of the godly are never so stayed upon the word of God as not to be carried away at the first impulse to some allurements; and especially when dangers disquiet us, or when we are assailed with sore temptations, it is scarcely possible for us, from our being so inclined to the earth, not to be moved by the enticements presented to us, until our minds put a bridle upon themselves, and turn them back to God. The sentence, however, may be explained as if expressed in a conditional form. Whatever we may think, would the Prophet say, all the hopes which draw us away from God are vain and delusive. If we take it in this sense, he is not to be understood as relating how he reasoned with himself, or what he intended to do, but only as declaring, that those lose their pains who, disregarding God, gaze to a distance all around them, and make long and devious circuits in quest of remedies to their troubles. It is indeed certain, that in thus speaking of himself, he exhibits to us a malady with which all mankind are afflicted; but still, it will not be unsuitable to suppose, that he was prompted to speak in this manner from his own experience; for such is the inconstancy natural to us, that so soon as we are smitten with any fear, we turn our eyes in every direction, until faith, drawing us back from all these erratic wanderings, direct us exclusively to God. All the difference between believers and unbelievers in this respect is, that although all are prone to be deceived, and easily cheated by impostures, yet Satan bewitches unbelievers by his enchantments; whereas, in regard to believers, God corrects the vice of their nature, and does not permit them to persevere in going astray. The meaning of the Prophet is abundantly obvious, which is, that although all the helps of the world, even the mightiest, should offer themselves to us, yet we ought not to seek safety anywhere but in God; yea, rather, that when men shall have long wearied themselves in hunting after remedies, now in one quarter and now in another, they will at length find. from experience, that there is no assured help but in God alone. By the mountains, the Prophet means whatever is great or excellent in the world; and the lesson he teaches is, that we ought to account all such favor as nothing.
Farther, these two verses ought to be read connectedly, bringing out this sense: When I shall have lifted up my eyes to the mountains, then I will at length experience that I have fallen into a rash and unprofitable mistake, until I direct them to God alone, and keep them fixed upon him. It is at the same time to be observed, that God in this place is not in vain honored with the title of Creator of heaven and earth; it being intended hereby tacitly to rebuke the ingratitude of men, when they cannot rest contented with his power. Did they in good earnest acknowledge him as Creator, they would also be persuaded, that as he holds the whole world in his hand, and governs it as seemeth good in his sight, he is possessed of infinite power. But when, hurried away by the blind impetuosity of their passions, they have recourse to other objects besides him, they defraud him of his right and empire. In this way ought we to apply this title of God to the case in hand. The amount is, that whilst we are naturally more anxious than is needful in seeking alleviation and redress to our calamities, especially when any imminent danger threatens us, yet we act a foolish and mistaken part in running up and down through tortuous mazes: and that therefore we ought to impose a restraint upon our understandings, that they may not apply themselves to any other but God alone. Nor is the opinion of those unsuitable, who think that the Hebrew word la, el, which we translate to, namely, to the mountains, is put for l[, al, which signifies above, giving this sense, That men, however high they may look, will find no true salvation except hi God.
Psalm 121:3-5	
3. He will not suffer thy foot to stumble: he who keepeth thee will not slumber. 4. Behold! he who keepeth Israel will not slumber nor sleep. 5. Jehovah is thy keeper; Jehovah is thy defence fe63 on thy right hand.	

3. He will not suffer thy foot to stumble. Here the Prophet, in order to recall the faithful to the right path, and to defeat the influence of all the allurements which are wont to distract their minds, affirms that whatever advantages worldly men are accustomed to desire or hope for from the world, true believers will find abundantly and at hand in God alone. He not only attributes power to God, but also teaches that He is so affectioned towards us, that he will preserve us in all respects in perfect safety. As often as the power of God is extolled, there are many who immediately reply, It is very true that he can do such and such things if he is so inclined, but we do not certainly know what is his intention. In this passage, therefore, God is exhibited to the faithful as their guardian, that they may rest with assured confidence on his providence. As the Epicureans, in imagining that God has no care whatever about the 'world, extinguish all piety, so those who think that the world is governed by God only in a general and confused manner, and believe not that he cherishes with special care each of his believing people, leave men's minds in suspense, and are themselves kept in a state of constant fluctuation and anxiety. In short, never will the hearts of men be led in good earnest to call upon God, until a persuasion of the truth of this guardianship is deeply fixed in their minds. The Psalmist declares that the purpose for which God is our keeper, is, that he may hold us up. The Hebrew word, fwm, mot, which is here used, signifies both a sliding or falling, and a trembling or staggering. Now, although it often happens that the faithful stagger, yea, are even ready to fall altogether, yet as God sustains them by his power, they are said to stand upright. And as amidst the many dangers which every moment threaten us, it is difficult for us to get rid of all anxiety and fear, the Prophet at the same time testifies, that God keeps watch unceasingly over our safety.
4. Behold! he who keepeth Israel will not slumber nor sleep. fe64 To recall each individual to the consideration of the common covenant, he represents the Divine providence as extending to the whole body of the Church. In order that each of us for himself may be assured that God will be gracious to him, it behoves us always to begin with the general promise made to all God's people,. This form of expression, he will not slumber nor sleep, would be improper in other languages, according to the idiom of which it should rather be, He will not sleep, yea, he will not slumber: but when the Hebrews invert this order, they argue from the greater to the less. The sense then is, that as God never slumbers even in the smallest degree, we need not be afraid of any ham befalling us while he is asleep. The design of the Prophet is now obvious. To persuade true believers that God has a special care of each of them in particular, he brings forward the promise which God made to the whole people, and declares God to be the guardian. of his Church, that from this general principle, as from a fountain, each might convey streams to himself. Accordingly immediately after, (<19C105>Psalm 121:5,) addressing himself to each in particular, he repeats, Jehovah is thy keeper, that no person might hesitate to apply to himself that which belonged to the whole community of Israel. Besides, God is called a defense at the right hand, to teach us that it is not necessary for us to go far in seeking him, but that he is at hand, or rather stands at our side to defend us.
Psalm 121:6-8	
6. The sun shall not smite thee by day, nor the moon by night. fe65 7. Jehovah shall keep thee from all evil; he will keep thy soul. 8. Jehovah will keep thy going out and thy coming in, henceforth and for ever.	

6. The sun shall not smite thee by day. By these forms of expression the Psalmist magnifies the advantages which result to us from our having God present with us; and, by the figure synecdoche, under one particular, he declares in general that the faithful shall be safe from all adversities, defended as they are by Divine power. The language is metaphorical, the cold of night and the heat of day denoting all kind of inconveniences. The sense then is, that although God's people may be subject in common with others to the miseries of human life, yet his shadow is always at their side to shield them from thereby receiving any harm. The Prophet does not, however, promise the faithful a condition of such felicity and comfort as implies an exemption from all trouble; he only, for the purpose of assuaging their sorrows, sets before them this consolation - that being interested in the Divine layout, they