Explanatory Notes and Quaint Sayings

Ver. 75. I know, O LORD, that thy judgments are right. In very early life the tree of knowledge seemed a very fine, a glorious tree in my sight; but how many mistakes have I made upon that subject! And how many are the mistakes which yet abound upon that which we are pleased to call knowledge, in common speech. He that hath read the classics; he that hath dipped into mathematical science; he that is versed in history, and grammar, and common elocution; he that is apt and ready to solve some knotty question and versed in the ancient lore of learning, is thought to be a man of knowledge; and so he is, compared with the ignorant mass of mankind. But what is all this compared with the knowledge in my text Knowledge of which few of the learned, as they are called, have the least acquaintance with at all.

I know What, David? What do you know? “I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.”

Fond as I may yet be of other speculations, I would rather, much rather, possess the knowledge of this man in this text, than have the largest acquaintance with the whole circle of the sciences, as it is proudly called… I am apprehensive that, in the first clause, the Psalmist speaks, in general: of the ordinances, appointments, providence, and judgments of God; and the assertion is, he doth know that they are right, that they are equitable, that they are wise, that they are fair, and that they are not to be found fault with; and that though men, through folly, bring themselves into distress, and then their hearts fret against God. He was blessed with superior understanding. He excepts nothing: “I know that all thy judgments are right.” Then, in the latter part of the text, he makes the matter personal. It might be said, it is an easy thing for you so to think when you see the revolutions of kingdoms, the tottering of thrones, the distresses of some mortals and the pains of others, that they are all right. “Yes, “saith he, “but I have the same persuasion about all my own sorrows; I do know that in faithfulness thou hast afflicted me.” From a Sermon by John Martin, 1817.

**Ver. 75. I know, O LORD, that thy judgments are right,**etc. The text is in the form of an address to God. We often find this in David, that, when he would express some deep feeling, or some point of spiritual experience, he does so in this way addressing himself to God. Those who love God delight to hold communion with him; and there are some feelings which the spiritual mind finds peculiar comfort and pleasure in telling to God himself. “I know, O LORD, that thy judgments are right.” God orders all things, and his “judgments” here mean his general orderings, decisions, dealings not afflictions only, though including them. And when the Psalmist says, “thy judgments, “he means especially God’s judgments towards him, God’s dealings with him, and thus all that had happened to him, or should happen to him. For in the Psalmist’s creed there was no such thing as chance. God ordered all that befell him, and he loved to think so. He expresses a sure and happy confidence in all that God did, and would do, with regard to him. He trusted fully in God’s wisdom, God’s power, God’s love. “I know thy judgments are right” quite right, right in every way, without one single point that might have been better, perfectly wise and good. He shows the firmest persuasion of this. “I know, “he says, not merely, “I think.” But these very words, “I know, ” clearly show that this was a matter, of faith, not of sight. For he does not say, “I can see that thy judgments are right, “but “I know.” The meaning plainly is, “Though I cannot see all though there are some things in thy dealings which I cannot fully understand yet I believe, I am persuaded, and thus I know, O Lord, that thy judgments are right.”

Thy judgments. Not some of them, but all. He takes into view all God’s dealings with him, and says of them without exception, “I know, 0 LORD, that thy judgments are right.” When the things that happen to us are plainly for our comfort and good, as many of them are, then we thankfully receive what God thus sends to us, and own him as the Giver of all, and bless him for his gracious dealing; and this is right. But all the faith required for this (and some faith there is in it) is to own God as dealing with us, instead of thanklessly receiving the gifts with no thought of the Giver. It is a far higher degree of faith, that says of all God’s dealings, even when seemingly not for our happiness, “I know that thy judgments are right.”

Yet this is the meaning here, or certainly the chief meaning. For though the word “judgments” does mean God’s dealings of every kind, yet here the words that follow make it apply especially to God’s afflictive dealings, that is, to those dealings of his that do not seem to be for our happiness; “I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.” The judgments which the Psalmist chiefly had in view, and which he felt so sure were right, were not joys, but sorrows; not things bestowed, but things taken away; those blessings in disguise, those veiled mercies, those gifts clad in the garb of mourning, which God so often sends to his children. The Psalmist knew, and knew against all appearance to the contrary, that these judgments were “right.” Whatever they might be losses, bereavements, disappointments, pain, sickness they were right; as right as the more manifest blessings which went before them; quite right, perfectly right; so right that they could not have been better; just what were best; and all because they were God’s judgments. That one thing satisfied the Psalmist’s mind, and set every doubt at rest. The dealings in themselves he might have doubted, but not him whose dealings they were. “Thy judgments.” That settled all. “And that thou in faithfulness hast afflicted me.” This means that, in appointing trouble as his lot, God had dealt with him in faithfulness to his word, faithfulness to his purposes of mercy, with a faithful, not a weak love. He had sent him just what was most for his good, though not always what was most pleasing; and in this he had shown himself faithful. Gently and lovingly does the Lord deal with his children. He gives no unnecessary pain; but that which is needful he will not withhold. Francis Bourdillon, 1881.

Ver. 75. Thy judgments. There are judicia oris, and there are judicia operis;the judgments of God’s mouth, and the judgments of God’s hands. Of the former there is mention at verse 13: “With my lips have I declared all the judgments of thy mouth.” And by these “judgments” are meant nothing else but the holy law of God, and his whole written word; which everywhere? This psalm are indifferently called his “statutes, “his “commandments”, his “precepts, “his “testimonies, “his “judgments.” And the laws of God are therefore, amongst other reasons, called by the name of “judgments, “because by them we come to have a right judgment whereby to discern between good and evil. We could not otherwise with any certainty judge what was meet for us to do, and what was needful for us to shun. A lege tua intellexi, at Psalms 119:104; “By thy law have I gotten understanding.” St. Paul confesseth (Romans 7:0), that he had never rightly known what sin was if it had not been for the law; and he instances in that of lust, which he had not known to be a sir, if the law had not said, “thou shalt not covet.” And no question but these “judgments, ” these judicia oris, are all “right” too; for it were unreasonable to think that God should make that a rule of right to us, which were itself not right. We have both the name (that of “judgments; “)and the thing too, (that they are “right”) in the 19th Psalm; where having highly commended the law of God, under the several appellations of the “law, “testimonies, statutes and commandments, verses 7 and 8, the prophet then concludes under this name of “judgments, “verse 9: “The judgments of the Lord are true and righteous altogether.”

Besides these judicia oris, which are God’s judgments of directions, there are also judicia operis, which are his judgments for correction. And these do ever include aliquid paenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breeds in us trouble or grief. The apostle saith in Hebrews 12:0 that every chastening is grievous; and so it is, more or less; or else it could be to us no punishment. And these, again, are of two sort; yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the affection and intention of God that inflicts them. For all, whether public calamities that light upon whole nations, cities, or other greater or lesser societies of men (such as are pestilences, famine, war, inundations, unseasonable weather), and the like for private afflictions, that light upon particular families or persons, (as sickness, poverty, disgrace, injuries, death of friends, and the like;)all these, and whatsoever other of either kind, may undergo a twofold consideration; in either of which they may not unfitly be termed the judgments of God, though in different respects.

Now we see the several sorts of God’s judgments: which of all these may we think is here meant? If we should take them all in, the conclusion would hold them, and hold true too. Judicia oris, and judicia operis;public and private judgments; those plagues wherewith in fury he punishes his enemies, and those rods wherewith in mercy he correcteth his children: most certain it is they are all “right.” But yet I conceive those indicia oris not to be so properly meant in this place; for the exegesis in the latter part of the verse (wherein what are here called judgments ale there expounded by troubles) Seemeth to exclude them, and to confine the text in the proper intent thereof to these judicia operis only; but yet to all them of what sort soever; public or private, plagues or corrections. Of all which he pronounces that they are “right; “which is the predicate of the conclusion: “I know, O Lord, that thy judgments are right.” Robert Sanderson.

Ver. 75. Thou in faithfulness hast afflicted me. Mark the emphasis: he doth not barely acknowledge that God was faithful, though or notwithstanding he had afflicted him, but faithful in sending the afflictions. Affliction and trouble are not only consistent with God’s love plighted in the covenant of grace; but they are parts and branches of the new covenant administration. God is not only faithful notwithstanding afflictions, but faithful in sending them. There is a difference between these two: the one is like an exception to the rule, quae firmat regulam in non exceptis:the other makes it a part of the rule, God cannot be faithful without doing all things that tend to our good and eternal welfare. The conduct of his providence is one part of the covenant engagement; as to pardon our sins, and sanctify us, and give us glory at the last, so to suit his providence as our need and profit require in the way to heaven. It is an act of his sovereign mercy which he hath promised to his people, to use such discipline as conduces to their safety. In short, the cross is not an exception to the grace of the covenant, but a part of the grace of the covenant.

The cause of all afflictions is sin, therefore justice must be acknowledged: their end is repentance, and therefore faithfulness must be acknowledged. The end is not destruction and ruin, so afflictions would be acts of justice, as upon the wicked; but that we may be fit to receive the promises, and so they are acts of faithfulness. Thomas Mantel.

Ver. 75. Thou in faithfulness hast afflicted me. That is, with a sincere intention of doing me good. God thoroughly knows our constitution, what is noxious to our health, and what may remedy our distempers; and therefore accordingly disposes to us

Pro jucundis aptissima quaeque

instead of pleasant honey, he sometimes prescribes wholesome wormwood for us. We are ourselves greatly ignorant of what is conducible to our real good, and, were the choice of our condition wholly permitted to us, should make very foolish, very disadvantageous elections.

We should (be sure) all of us embrace a rich and plentiful estate; when as, God knows, that would make us slothful and luxurious, swell us with pride and haughty thoughts, encumber us with anxious cares and expose us to dangerous temptations; would render us forgetful of ourselves and neglectful of him. Therefore he wisely disposes poverty unto us; poverty, the mother of sobriety, the nurse of industry, the mistress of wisdom; which will make us understand ourselves and our dependence on him, and force us to have recourse unto his help. And is there not reason we should be thankful for the means by which we are delivered from those desperate mischiefs, and obtain these excellent advantages?

We should all (certainly) choose the favour and applause of man: but this, God also knows, would corrupt our minds with vain conceit, would intoxicate our fancies with spurious pleasure, would tempt us to ascribe immoderately to ourselves, and sacrilegiously to deprive God of his due honour. Therefore he advisedly suffers us to incur the disgrace and displeasure, the hatred and contempt of men: that so we may place our glory only in the hopes of his favour, and may pursue more earnestly the purer delights of a good conscience. And doth not this part of divine providence highly merit our thanks?

We would all climb into high places, not considering the precipices on which they stand, nor the vertiginousness of our own brains: but God keeps us safe in the humble valleys, allotting to us employments which we are more capable to manage.

We should perhaps insolently abuse power, were it committed to us: we should employ great parts on unwieldy projects, as many do, to the disturbance of others, and their own ruin: vast knowledge would cause us to over value ourselves and contemn others: enjoying continual health, we should not perceive the benefit thereof, nor be mindful of him that gave it. A suitable mediocrity therefore of these things the divine goodness allots unto us, that we may neither starve for want, nor surfeit with plenty.

In fine, the advantages arising from afflictions are so many, and so great, that it were easy to demonstrate that we have great reason, not only to be contented with, but to rejoice in, and to be very thankful for, all the crosses and vexations we meet with; to receive them cheerfully at God’s hand, as the medicines of our soul, and the condiments of our fortune; as the arguments of his goodwill, and the instruments of virtue; as solid grounds of hope, and comfortable presages of future joy unto us. Isaac Barrow.

Ver. 75. Thou in faithfulness hast afflicted me. When a father disowns and banishes a child, he corrects him no more. So God may let one whom he intends to destroy go unchastened; but never one with whom he is in covenant. William S. Plumer.

**Ver. 75. I know, O Lord,**etc.

Yet, Lord, in memory’s fondest place

I shrine those seasons sad,

When, looking up, I saw thy face

In kind austereness clad.

I would not miss one sigh or tear,

Heart pang, or throbbing brow:

Sweet was the chastisement severe,

And sweet its memory now.

Yes! let the fragrant scars abide,

Love tokens in thy stead,

Faint shadows of the spear pierced side.

And thorn encompassed Head.

And such thy tender force be still,

When self would swerve or stray,

Shaping to truth the froward will

Along thy narrow way. *John Henry Newman,*1829.

Hints to Preachers

Ver. 75. Experimental knowledge: positive, personal, glorifying to God, consoling to the saints.

Psalm 119:76

Exposition

Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Having confessed the righteousness of the Lord, he now appeals to his mercy, and while he does not ask that the rod may be removed, he earnestly begs for comfort under it. Righteousness and faithfulness afford us no consolation if we cannot also taste of mercy, and, blessed be God, this is promised us in the word, and therefore we may expect it. The words “merciful kindness, “are a happy combination, and express exactly what we need in affliction: mercy to forgive the sin, and kindness to sustain under the sorrow. With these we can be comfortable in the cloudy and dark day, and without them we are wretched indeed; for these, therefore, let us pray unto the Lord, whom we have grieved by our sin, and let us plead the word of his grace as our sole reason for expecting his favour. Blessed be his name, notwithstanding our faults we are still his servants, and we serve a compassionate Master. Some read the last clause, “according to thy saying unto thy servant”; some special saying of the Lord was remembered and pleaded: can we not remember some such “faithful saying, “and make it the groundwork of our petitioning? That phrase, “according to thy word, ” is a very favourite one; it shows the motive for mercy and the manner of mercy. Our prayers are according to the mind of God when they are according to the word of God.

Explanatory Notes and Quaint Sayings

Ver. 76. Let, I pray thee, thy merciful kindness be for my comfort. In the former verse he acknowledged that the Lord had afflicted him; now in this he prayeth the Lord to comfort him. This is strange that a man should seek comfort at the same hand that strikes him: it is the work of faith; nature will never teach us to do it. “Come, and let us return unto the Lord; for he hath spoiled, and he will heal us: he hath wounded, and he will bind us up.” Again, we see that the crosses which God lays on his children, are not to confound, not to consume them; only to prepare them for greater consolations. With this David sustained himself against Shimei’s cursing; “The Lord will look on my affliction, and do me good for this evil”: with this our Saviour comforts his disciples; “Your mourning shall be turned into joy.” As the last estate of Job was better than his first; so shall the Lord render more to his children at the last than now at the first he takes from them: let us therefore bear his cross, as a preparative to comfort. William Cowper.

Ver. 76. Let thy merciful kindness be for my comfort. Several of the preceding verses have spoken of affliction (Psalms 119:67, Psalms 119:71, Psalms 119:75). The Psalmist now presents his petition for alleviation under it. But of what kind? He does not ask to have it removed. He does not “beseech the Lord, that it might depart from him” 2 Corinthians 12:8. No. His repeated acknowledgments of the supports vouchsafed under it, and the benefits he had derived from it, had reconciled him to commit its measures and continuance to the Lord. All that he needs, and all that he asks for, is a sense of his “merciful kindness” upon his soul. Thus he submits to his justice in his accumulated trials, and expects consolation under them solely upon the ground of his free favour. Charles Bridges.

**Ver. 76. Let thy merciful kindness,**etc. Let me derive my comfort and happiness from a diffusion of thy love and mercy, kdmh chasdecha, thy exuberant goodness through my soul. Adam Clarke.

Ver. 76. According to thy word unto thy servant. If his promise did not please him, why did he make it? If our reliance on the promise did not please him, why did his goodness work it? It would be inconsistent with his goodness to mock his creature, and it would be the highest mockery to publish his word, and create a temper in the heart of his supplicant suited to his promise, which he never intended to satisfy. He can as little wrong his creature as wrong himself, and therefore he can never disappoint that faith which after his own methods casts itself into the arms of his kindness, and is his own workmanship, and calls him author. That goodness which imparted itself so freely to the irrational creation will not neglect those nobler creatures that put their trust in him. This renders God a fit object for trust and confidence. Stephen Charnock.

Ver. 76. According to thy word. David had a particular promise of a particular benefit; to wit, the kingdom of Israel. And this promise God performed unto him; but his comfort stood not in it; for Saul before him had the kingdom, but the promises of mercy belonged not to him, and therefore, when God forsook him, his kingdom could not sustain him. But David here depends upon the general promises of God’s mercy made to his children; wherein he acknowledgeth a particular promise of mercy made to him. For the general promises of mercy and grace made in the gospel are by faith made particular to every believer. William Cowper.

Ver. 76. Thy word unto thy servant. Here we may use the eunuch’s question: “Of whom speaketh the prophet this, of himself or of some other man?” Of himself questionless, under the denomination of God’s servant. But then the question returneth, Is it a word of promise made to himself in particular, or to God’s servants in the general? Some say the former, the promises brought to him by Nathan. I incline to the latter, and it teacheth us these three truths:

First. That God’s servants only are capable of the sweet effects of his mercy and the comforts of his promises. Who are God’s servants? (1.) Such as own his right and are sensible of his interest in them: “God, whose I am, and whom I serve” (Acts 28:23). (2.) Such as give up themselves to him, renouncing all other masters. Renounce we must, for we were once under another master (Romans 6:17 Matthew 6:24 Romans 6:13 1Ch 30:8). (3.) Such as accordingly frame themselves to do his work sincerely: “serve with my spirit” (Romans 1:9); and, “in newness of spirit” (Romans 7:6), even as becomes those who are renewed by the Spirit: diligently (Acts 26:7), and universally (Luke 1:74-75), and wait upon him for grace to do so (Hebrews 7:28). These are capable of comfort. The book of God speaketh no comfort to persons that live in sin, but to God’s servants, such as do not live as if they were at their own disposal, but at God’s beck. If he say go, they go. They give up themselves to be and do what God will have them to be and do.

Secondly. If we have the benefit of the promise, we must thrust in ourselves under one title or other among those to whom the promise is made; if not as God’s children, yet as God’s servants. Then the promise is as sure to us as if our name were in it.

Thirdly. All God’s servants have common grounds of comfort: every one of God’s servants may plead with God as David doth. The comforts of the word are the common portion of God’s people. Thomas Manton.

Ver. 76. Thy word unto thy servant. Our Master has passed his word to all his servants that he will be kind to them and they may plead it with him. Matthew Henry.

Hints to Preachers

Ver. 76. Comfort.

1. May be a matter of prayer.

2. Is provided for in the Lord.

3. Is promised in the word.

4. Is of great value to the believer.

Ver. 76.

1. The need of comfort.

2. The source of comfort: “Thy merciful kindness.”

3. The rule of comfort: “According to thy word.” G.R.

Psalm 119:77

Exposition

Ver. 77. Let thy tender mercies come unto me, that I may live. He was so hard pressed that he was at death’s door if God did not succour him. He needed not only mercy, but “mercies, “and these must be of a very gracious and considerate kind, even “tender mercies, “for he was sore with his wounds. These gentle favours must be of the Lord’s giving, for nothing less would suffice; and they must “come” all the way to the sufferer’s heart, for he was not able to journey after them; all he could do was to sigh out, “Oh that they would come.” If deliverance did not soon come, he felt ready to expire, and yet he told us but a verse or so ago that he hoped in God’s word: how true it is that hope lives on when death seems written on all besides. A heathen said, “dum spiro spero, “while I breathe I hope; but the Christian can say, “dum expiro spero, “even when I expire I still expect the blessing. Yet no true child of God can live without the tender mercy of the Lord; it; is death to him to be under God’s displeasure. Notice, again, the happy combination of the words of our English version. Was there ever a sweeter sound than this “tender mercies”? He who has been grievously afflicted, and yet tenderly succoured is the only man who knows the meaning of such choice language.

How truly we live when tender mercy comes to us. Then we do not merely exist, but live; we are lively, full of life, vivacious, and vigorous. We know not what life is till we know God. Some are said to die by the visitation of God, but we live by it.

For thy law is my delight. O blessed faith! He is no mean believer who rejoices in the law even when its broken precepts cause him to suffer. To delight in the word when it rebukes us, is proof that we are profiting under it. Surely this is a plea which will prevail with God, however bitter our griefs may be; if we still delight in the law of the Lord he cannot let us die, he must and will cast a tender look upon us and comfort our hearts.

Explanatory Notes and Quaint Sayings

Ver. 77. Let thy tender mercies come unto me, that I may live. If we mark narrowly we shall find that David here seeks another sort of mercy than he sought before. For first he sought mercy to forgive his sins; then he sought mercy to comfort him in his troubles; now he seeks mercy to live, and sin no more. Alas, many seek the first mercy, of remission; and the second mercy, of consolation in trouble, who are altogether careless of the third mercy, to live well. It is a great mercy of God to amend thy life: where this is not, let no man think he hath received either of the former. It is a great mercy of God, which not only pardons evil that is done, but strengthens us also to further good that we have not done; and this is the mercy which here David seeks. William Cowper.

**Ver. 77. Let thy tender mercies come unto me,**etc. The mercies of God are “tender mercies, “they are the mercies of a father to his children, nay, tender as the compassion of a mother over the son of her womb. They “come unto” us, when we are not able to go to them. By them alone we “live” the life of faith, of love, of joy and gladness. And to such as “delight” in his law, God will grant these mercies, and this life; he will give them pardon, and, by so doing, he will give them life from the dead. George Horne.

**Ver. 77. Let thy tender mercies,**etc. Taking the more literal rendering, the words express high confidence “Thy tender mercies shall come unto me, and I shall live; for thy law is my delight.” Had the believer nothing but his own deserts to support his plea at the throne of grace, he could never rise into this high confidence. He goes upon the foundation of the divine goodness, manifested through the anointed One, and he goes surely. John Stephen.

Ver. 77. Come. Coming to him notes a personal and effectual application. First. A personal application, as in Psalms 119:41; “Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word.” David would not be forgotten, or left out or lost in the throng of mankind, when mercy was distributing the blessing to them. Secondly. Effectual application: which signifieth, 1. The removal of obstacles and hindrances; 2. The obtaining the fruits and effects of this mercy.

First. The removing of obstacles. Till there be a way made, the mercy of God cannot come at us; for the way is barricaded and shut up by our sins: as the Lord maketh a way for his anger (Psalms 78:50), by removing the hindrances, so the Lord maketh way for his mercy, or mercy maketh way for itself, when it removeth the obstruction. Sin is the great hindrance of mercy. We ourselves raise the mists and the clouds which intercept the light of God’s countenance; we build up the partition wall which separates between God and us; yet mercy finds the way.

Secondly. The obtaining the fruits of mercy…It is not enough to hear somewhat of God’s saving mercies; but we should beg that they may come unto us, be effectually and sensibly communicated unto us, that we may have experience of them in our own souls. A man that hath read of honey, or heard of honey, may know the sweetness of it by guess and imagination; but a man that hath tasted of honey knoweth the sweetness of it in truth: so, by reading and hearing of the grace and mercy of God in Christ, we may guess that it is a sweet thing; but he that hath had an experimental proof of the sweet effects and fruits of it in his own heart perceives that all which is spoken of God’s pardoning and comforting of sinners is verified in himself. Thomas Manton.

Ver. 77. Thy law is my delight. A child of God, though he cannot serve the Lord perfectly, yet he serves him willingly; his will is in the law of the Lord; he is not a pressed soldier, but a volunteer. By the beating of this pulse we may judge whether there be spiritual life in us or no. David professes that God’s law was his delight; he had his crown to delight in, he had his music to delight in; but the love he had to God’s law did drown all other delights; as the joy of harvest and vintage exceeds the joy of gleaning. Thomas Watson.

Hints to Preachers

Ver. 77.

1. Visitors invited.

2. Boon expected.

3. Welcome guaranteed: “for thy law, “etc.

Ver. 77. Divine life it is born, sustained, increased, by God’s tender mercies. W.W

Psalm 119:78

Exposition

Ver. 78. Let the proud be ashamed. He begged that the judgments of God might no longer fall upon himself, but upon his cruel adversaries. God will not suffer those who hope in his word to be put to shame, for he reserves that reward for haughty spirits: they shall yet be overtaken with confusion, and become the subjects of contempt, while God’s afflicted ones shall again lift up their heads. Shame is for the proud, for it is a shameful thing to be proud. Shame is not for the holy, for there is nothing in holiness to be ashamed of.

For they dealt perversely with me without a cause. Their malice was wanton, he had not provoked them. Falsehood was employed to forge an accusation against him; they had to bend his actions out of their true shape before they could assail his character. Evidently the Psalmist keenly felt the malice of his foes. His consciousness of innocence with regard to them created a burning sense of injustice, and he appealed to the righteous Lord to take his part and clothe his false accusers with shame. Probably he mentioned them as “the proud, ” because he knew that the Lord always takes vengeance on proud men, and vindicates the cause of those whom they oppress. Sometimes he mentions the proud, and sometimes the wicked, but he always means the same persons; the words are interchangeable: he who is proud is sure to be wicked, and proud persecutors are the worst of wicked men.

But I will meditate in thy precepts. He would leave the proud in God’s hands, and give himself up to holy studies and contemplations. To obey the divine precepts we have need to know them, and think much of them. Hence this persecuted saint felt that meditation must be his chief employment. He would study the law of God and not the law of retaliation. The proud are not worth a thought. The worst injury they can do us is to take us away from our devotions; let us baffle them by keeping all the closer to our God when they are most malicious in their onslaughts.

In a similar position to this we have met with the proud in other octaves, and shall meet them yet again. They are evidently a great plague to the Psalmist, but he rises above them.

Explanatory Notes and Quaint Sayings

**Ver. 78. Let the proud be ashamed,**etc. Here is the just recompense of his pride. He would fain have honour and preeminence, but God will not give them unto him: he flies shame and contempt, but God shall pour them upon him. “For they dealt perversely with me without a cause.” David complains of the wicked and false dealing of his enemies against him; and his prayer is written to uphold us in the like temptation. For Satan is alway like himself, hating them whom the Lord loveth. He can scarce be worse, lie can never be better; and therefore with restless malice stirs he up all his cursed instruments in whom he reigns, to persecute those who are loved and protected of the Lord. “But I will meditate in thy precepts.” David’s enemies fought against him with the weapons of the flesh, wickedness and falsehood: lie withstands them by the armour of the Spirit; not meeting wickedness with wickedness, and falsehood with falsehood. For if we fight against Satan with Satan’s weapons he will soon overcome us; but if we put upon us the complete armour of God to resist him, he shall flee from us. William Cowper.

Ver. 78. Let the proud be ashamed. That is, that they may not prosper or succeed in their attempts; for men are ashamed when they are disappointed. All their endeavours for the extirpation of God’s people are vain and fruitless, and those things which they have subtilly devised, have not that effect which they propounded unto themselves. “For they dealt perversely with me without a cause.” The Septuagint have it aoikwv unjustly. Ainsworth readeth, “With falsehood they have depraved me.” It implies two things: first, that they pretended a cause; but, secondly, David avouches his innocency to God; and so, without any guilt of his, they accused, defamed, condemned his actions, as is usual in such cases. When the proud are troublesome and injurious to God’s people the saints may boldly commend their cause to God…The Lord may be appealed unto upon a double account; partly, as he is an enemy to the proud, and as a friend to the humble (James 4:6 Psalms 138:6); partly, as he is the portion of the afflicted and oppressed (Psalms 140:12). When Satan stirreth up his instruments to hate those whom the Lord loveth, the Lord will stir up his power to help and defend them. Is not this a revengeful prayer? Answer, No. First. Because those who pray it are seeking their own deliverance, that they may more freely serve God by consequence. Indeed, by God’s showing mercy to his people, the pride of wicked ones is suppressed (Psalms 119:134); but mercy is the main object of the prayer.

Secondly. As it concerneth his enemies, he expresses it in mild terms that they may “be ashamed”; that is, disappointed, in their counsels, hopes, machinations, and endeavours. And therefore it is not against the persons of his enemies, but their plots and enterprises. In such cases shame and disappointment may even do them good, They think to bring in the total suppression of God’s people, but that would harden them in their sins; therefore God’s people desire that he would not let their innocency be trampled upon, but disappoint their adversaries, that the proud may be ashamed in the failing of their attempts.

Thirdly. The prayers of the righteous for the overthrow of the wicked, are a kind of prophecies; so that, in praying, David doth in effect foretell, that such as dealt perversely should soon be ashamed, since a good cause will not always be oppressed: “But he shall appear to your joy, and they shall be ashamed” (Isaiah 66:5).

Fourthly. Saints have a liberty to imprecate vengeance, but such as must be used sparingly and with great caution: “Let them be confounded and consumed that are adversaries to my soul” (Psalms 71:13). Malicious enemies may be expressly prayed against. Thomas Manton.

Ver. 78. Let the proud be ashamed. This suggests a word to the wicked. Take heed that by your implacable hatred to the truth and church of God you do not engage her prayers against you. These imprecatory prayers of the saints, when shot at the right mark, and duly put up, are murdering pieces, and strike dead where they light. “Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily.” Luke 18:7-8. They are not empty words as the imprecations of the wicked poured into the air, and there vanishing with their breath but are received into heaven, and shalt be sent back with thunder and lightning upon the pates of the wicked. David’s prayer unravelled Ahithopel’s fine spun policy, and twisted his halter for him. The prayers of the saints are more to be feared as once a great person said and felt than an army of twenty thousand men in the field. Esther’s fast hastened Haman’s ruin, and Hezekiah’s against Sennacherib brought his huge host to the slaughter, and fetched an angel from heaven to do the execution in one night upon them. William Gumall.

Ver. 78. The proud. The wicked, especially the persecutors of God’s people, are usually characterized by this term in this psalm, “the proud” (Psalms 119:51, Psalms 119:69, Psalms 119:122). Pride puts wicked men upon being troublesome and injurious to the people of God. But why are the persecutors and the injurious called “the proud”? 1. Because wicked men shake off the yoke of God, and will not be subject to their Maker, and therefore desist not from troubling his people: “Who is the Lord, that I should obey his voice to let Israel go”? (Exodus 5:2). What was in his tongue, is in all men’s hearts; they contemn God and his laws. Every sin hath a degree of pride, and a deprecation of God included in it, (2 Samuel 12:9). 2. Because they are drunk with worldly felicity, and never think of changes. “Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud” (Psalms 123:4). When men go on prosperously, they are apt wrongfully to trouble others, and then to flout at them in their misery, and to despise the person and cause of God’s people, which is a sure effect of great arrogancy and pride. They think they may do what they please: “They have no changes; therefore they fear not God, “and put forth their hands against such as be at peace with them (Psalms 60:19-20): whilst they go on prosperously and undisturbed, they cannot abstain from violence and oppression. 3. Because they affect a life of pomp, and ease, and carnal greatness, and so despise the affliction, and meanness, and simplicity of God’s people. The false church hath usually the advantage of worldly power and external glory; and the true church is known by the Divine power, gifts and graces, and the lustre of holiness. 4. They are called “proud, “because of their insolent carriage towards the Lord’s people; partly in their laws and injunctions, requiring them to give them more honour, respect, and obedience, than in conscience can be afforded them; as Haman would have Mordecai to devote himself to him after the manner of the Persians (Ezra 3:5). Condensed from Manton.

Ver. 78. When any of you, says Caesarius, “is singing the verse of the Psalm where it is said, *Let the proud be put to shame,*let him be earnest to avoid pride, that he may escape everlasting shame.” William Kay.

Ver. 78. But I will meditate in thy precepts. He repeateth the same thing often, and surely if the world could not contain the books that might be written of Christ, and yet for our infirmity the Lord hath comprised them in such a few books, and yet one thing in them is often repeated, it showeth that the matter is weighty, and of us duly and often to be considered. And again we are taught that this is a thing that none do so carefully look unto as they ought. And he showeth that as his enemies sought by evil means to hurt him; so he sought to keep a good conscience, that so they might not hurt him. Then we must not set policy against policy nor cretizare rum Cretensibus;but let us always tend to the word, and keep within the bounds of that, and fight with the weapons that it lendeth us…If we would give over ourselves to God and his word, and admit nothing but that which agreeth to the word, then should we be made wiser than our enemies. Richard Greenham.

Ver. 78. I will meditate in thy precepts. The verb tyva, asiach, in the second clause of the verse, may be rendered, “I will speak of, “as well as, “I will reiterate upon”; implying, that, when he had obtained the victory, he would proclaim the goodness of God, which he had experienced. To speak of God’s statutes, is equivalent to declaring out of the law how faithfully he guards his saints, how securely he delivers them, and how righteously he avenges their wrongs. John Calvin.

Ver. 78. Meditate. Truths lie hid in the heart without efficacy or power, till improved by deep, serious, and pressing thoughts…A sudden carrying a candle through a room, giveth us not so full a survey of the object, as when you stand a while beholding it. A steady contemplation is a great advantage. Thomas Manton.

Hints to Preachers

Ver. 78.

1. A hard thing to make the proud ashamed.

2. A cruel thing “they dealt perversely with me, “etc.

3. A wise thing “but I will meditate, “etc.

Psalm 119:79

Exposition

Ver. 79. Let those that fear thee turn unto me, and those that have known thy testimonies. Perhaps the tongue of slander had alienated some of the godly, and probably the actual faults of David had grieved many more. He begs God to turn to him, and then to turn his people towards him. Those who are right with God are also anxious to be right with his children. David craved the love and sympathy of gracious men of all grades, of those who were beginners in grace, and of those who were mature in piety “those that fear thee, “and “those that have known thy testimonies.” We cannot afford to lose the love of the least of the saints, and if we have lost their esteem we may most properly pray to have it restored. David was the leader of the godly party in the nation, and it wounded him to the heart when he perceived that those who feared God were not as glad to see him as aforetime they had been. He did not bluster and say that if they could do without him, lie could very well do without them; but he so deeply felt the value of their sympathy, that he made it a matter of prayer that the Lord would turn their hearts to him again. Those who are dear to God, and are instructed in his word, should be very precious in our eyes, and we should do our utmost to be upon good terms with them.

David has two descriptions for the saints, they are God fearing and God knowing. They possess both devotion and instruction; they have both the spirit and the science of true religion. We know some believers who are gracious, but not intelligent; and, on the other hand, we also know certain professors who have all head and no heart: he is the man who combines devotion with intelligence. We neither care for devout dunces nor for intellectual icebergs. When fearing, and knowing walk hand in hand they cause men to be thoroughly furnished unto every good work. If these are my choice companions I may hope that I am one of their order. Let such persons ever turn to me because they find in me congenial company.

Explanatory Notes and Quaint Sayings

Ver. 79. Let those that fear thee turn unto me. Some think it intimates that when David had been guilty of that foul sin in the murder of Uriah, though he was a king, they that feared God grew strange to him, and turned from him, for they were ashamed of him; this troubled him, and therefore he prays, Lord, let them “turn to me” again. He desires especially the company of those that were not only honest but intelligent, “that have known thy testimonies, “have good heads as well as good hearts, and whose conversation will be edifying. It is desirable to have an intimacy with such. Matthew Henry.

**Ver. 79. Let those that fear thee turn unto me,**etc. As he had not his own flesh to fight against only, but the world also, so he did not only himself fight, but he seeketh the help of others. When many see that religion cannot be truly professed but danger will come of it, because many set themselves against it, they flee from it, and go to the greater pair, which is the wicked. If we will avoid this, let us join ourselves to God’s children, and they will help us with counsel and advice; for one may be strong when we are weak, another may have counsel when we shall not know what to do; therefore by them we shall be kept from many evil things. So Paul (2 Timothy 1:16), after he had complained of the wrong that many had done unto him, he straightway giveth thanks for the family of Onesiphorus, which refreshed him more than all his enemies could discourage him; so that he durst oppose this one household to the whole rabble of the wicked. Richard Greenham.

**Ver. 79. Let those that fear thee,**etc. You must go to God and beseech him to choose your company for you. Mark what David said and did; in Psalms 119:63 he saith, “I am a companion of all them that fear the Lord”; yet in this verse he goes to God, and prayeth, saying, “Let those that fear thee, O Lord, turn unto me, and those that have known thy testimonies.” As if he should say, “Of a truth, Lord, I am a companion of all that do fear thee; but it is not in my power to bend their hearts unto me; the hearts of all men are in thy hands”, now therefore “let those that fear thee turn unto me.” So do you go to God, and say likewise: Lord, do thou choose my company for me; oh, do thou bow and incline their hearts to be my companions. William Bridge.

Ver. 79. Those that fear. “Those that have known. “Fear and knowledge do make up a godly man. Knowledge without fear breeds presumption; and fear without knowledge breeds superstition; and blind zeal, as a blind horse, may be full of mettle, but is ever and anon stumbling. Knowledge must direct fear, and fear must season knowledge; then it is a happy mixture and composition. Thomas Manton.

Ver. 79. One great means to restore a good understanding among God’s people is prayer. David goeth to God about it: “Lord, let them turn to me.” The Lord governs hearts and interests, both are in his hands, and he useth their alienation or reconciliation, either for judgment or mercy. God, when he pleaseth, can divert from us the comfort of godly friends; and when he pleaseth, he can bring them back again to us. The feet of God’s children are directed by God himself; if they come to us, it is a blessing of God; if not, it is for a correction. He made Jacob and Laban meet peaceably (Genesis 30:0), and in the next chapter, Jacob and Esau. Thomas Manton.

Hints to Preachers

Ver. 79. Restoration to church fellowship.

1. Good men may be in such a case as to need to be restored.

2. They should not be ashamed to seek it.

3. They should pray about it.

Ver. 79. Select society.

1. Sociableness is an instinct of human nature.

2. Sociableness is helpful to a wholesome Christian life.

3. The choice of society should be a subject of prayer. C.A.D.

Psalm 119:80

Exposition

Ver. 80. Let my heart be sound in thy statutes; that I be not ashamed. This is even more important than to be held in esteem by good men. This is the root of the matter. If the heart be sound in obedience to God, all is well, or will be well. If right at heart we are right in the main. If we be not sound before God, our name for piety is an empty sound. Mere profession will fail, and undeserved esteem will disappear like a bubble when it bursts; only sincerity and truth will endure in the evil day. He who is right at heart has no reason for shame, and he never shall have any; hypocrites ought to be ashamed now, and they shall one day be put to shame without end; their hearts are rotten, and their names shall rot. This eightieth verse is a variation of the prayer of the seventy-third verse; there be sought sound understanding, here he goes deeper, and begs for a sound heart. Those who have learned their own frailty by sad experience, are led to dive beneath the surface, and cry to the Lord for truth in the inward parts. In closing the consideration of these eight verses, let us join with the writer in the prayer, “Let my heart be sound in thy statutes.”

Explanatory Notes and Quaint Sayings

Ver. 80. Let my heart be sound. What is a sound heart? It notes reality and solidity in grace. The Septuagint hath it, Let my heart be without spot and blemish. It implies the reality of grace, opposed to the bare form of godliness, or the fair shows of hypocrites, and the sudden and vanishing motions of temporaries.

If you would have me unfold what this sound heart is, there is required these four things:

1. An enlightened understanding; that is, the directive part of the soul; and it is sound when it is kept free from the leaven and contagion of error: “A man of understanding walketh uprightly, ” Proverbs 15:21. A sound mind is a good help to a sound heart.

2. There is required an awakened conscience, that warns of our duty, and riseth up in dislike of sin upon all occasions: “When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee” (Proverbs 6:22): to have a constant monitor in our bosoms to put us in mind of God, when our reins preach to us in the night season (Psalms 16:7): there is a secret spy in our bosoms that observes all that we do, and think, and speak; a domestic chaplain, that is always preaching to us. His heart is his Bible.

3. There is required a rightly disposed will, or a steadfast purpose to walk with God in all conditions, and to do what is good and acceptable in his sight: “He exhorted them all that with purpose of heart they would cleave unto the Lord, “Acts 6:23. Many have light inclinations, or wavering resolutions; but their hearts are not fixedly, habitually bent to please God; therein chiefly lieth this sound heart, that it doth inseparably cleave to God in all things.

4. There is required that the affections be purged and quickened: these are the vigorous motions of the will, and therefore this must be heedfully regarded; purged they must be from that carnality and fleshliness that cleaveth to them. This is called in Scripture the circumcision of the heart (Deuteronomy 30:6). Condensed from Manton.

Ver. 80. Let my heart be sound. “A sound mind in a sound body, ” was the prayer of a heathen, and his desire was according to the extent of his knowledge; but a heart sound in God’s statutes, sound to the very core, with no speck, nor spot, nor wrinkle, nor any such thing, and like the king’s daughter, “all glorious within.” this is what the Psalmist prays for, this is what every child of God aims at, and prays for too, “Even as He is pure.” Barton Bouchier.

Ver. 80. Let my heart be sound.

True hearted, wholehearted, faithful and loyal,

King of our lives, by thy grace will we be!

Under thy standard, exalted and royal,

Strong in thy strength, we will battle for thee!

True hearted, wholehearted! Fullest allegiance

Yielding henceforth to our glorious King;

Valiant endeavour and loving obedience

Freely and joyously now would we bring.

True hearted, Saviour, thou knowest our story;

Weak are the hearts that we lay at thy feet,

Sinful and treacherous! yet for thy glory,

Heal them, and cleanse them from sin and deceit.

Wholehearted! Saviour, beloved and glorious,

Take thy great power, and reign thou alone,

Over our wills and affections victorious,

Freely surrendered, and wholly thine own.

Half hearted! false hearted! Heed we the warning!

Only the whole can be perfectly true;

Bring the whole offering, all timid thought scorning,

True hearted only if wholehearted too.

Half hearted! Saviour, shall aught be withholden,

Giving thee part who has given us all?

Blessings outpouring, and promises golden

Pledging, with never reserve or recall.

Half hearted! Master, shall any who know thee

Grudge thee their lives, who hast laid down thine own?

Nay; we would offer the hearts that we owe thee,

Live for thy love and thy glory alone.

Sisters, dear sisters, the call is resounding,

Will ye not echo the silver refrain,

Mighty and sweet, and in gladness abounding,

“True hearted, wholehearted!” ringing again?

Jesus is with us, his rest is before us,

Brightly his standard is waving above.

Brothers, dear brothers, in gathering chorus,

Peal out the watchword of courage and love!

Peal out the watchword, and silence it never,

Song of our spirits, rejoicing and free!

“True hearted, wholehearted, now and for ever,

King of our lives, by thy grace we will be!” Frances Ridley Havergal (1836-1879) in “Loyal Responses.”

**Ver. 80. Let my heart be sound,**etc. This is a plain difference between a sound heart and a false heart; in the receiving of Christ the sound heart receives him as a favourite receives a prince, he gives up all to him, and lets him have the command of all. A mere innkeeper entertains him that comes next to him; he will take any man’s money, and will give welcome to any man; if it be the worst man that comes he cares not, for he loves gain above all things. Not so the good heart; he welcomes Christ alone, and resigns up all to Christ. Whatsoever is pleasing to Christ he will do it, and whatsoever comes from Christ he will welcome. Thomas Hooker (1586-1647) in “The Soules Implantation.”

Ver. 80. Be sound. Heb. Be perfect; as the word from the same root is rendered in Job 1:1. Dr. R. Young gives as the meaning of the word as used by the Psalmist, whole, complete, plain.

**Ver. 80. Sound in thy statutes,**etc. Though an orthodox creed does not constitute true religion, yet it is the basis of it and it is a great blessing to have it. Nicolson, quoted by W. S. Plumer.

Ver. 80. If you would be faithful to Christ, be sincere in your profession of him, make David’s prayer and desire to be yours: “Let my heart be sound in thy statutes; that I be not ashamed.” Religion which is begun in hypocrisy will certainly end in apostasy, and this always carries with it reproach and ignominy. William Spurstowe (1666)

Ver. 80. Ashamed. We may be ashamed either before God or men, ourselves or others.

1. Before God: either in our addresses to him at the throne of grace, or when summoned to appear at the last day before the tribunal of his justice.

(a) If you understand it of our approach to him, we cannot come into his presence with confidence if we have not a sound heart. “If our heart condemn us not, then have we confidence toward God”: 1 John 3:21. We lose that holy familiarity and cheerfulness, when we are unbosoming ourselves to our heavenly Father, when our hearts are not sound.

(b) When we are summoned to appear before the tribunal of his justice. Many, now, with a bold impudence, will obtrude themselves upon the worship of God, because they see him not, and have not a due sense of his majesty; but the time will come, when the most impudent and outbraving sinners will be astonished, even then when the secrets of all hearts shall be laid open and made manifest, and hidden things brought to light (1 Corinthians 4:5); and every one is to receive his judgment from God according to what he hath done, either good or evil.

2. Before men man may be ashamed, and so before ourselves and others.

(1) Ourselves. It was a saying of Pythagoras, Reverence thyself; be not ashamed of thyself. God hath a spy and deputy within us, and taketh notice of our conformity and unconformity to his will, and, after sin committed, lashes the soul with the sense of its own guilt and folly, as the body is lashed with stripes: “What fruit had ye then in those things whereof ye are now ashamed?” Romans 6:21.

(2) Before others. And so our shame may be occasioned by our scandals, or our punishments; it is hard to say which is intended here. Condensed from Manton.

Hints to Preachers

Ver. 80.

1. David’s prayer for sincerity that his heart might be brought to God’s statutes, and that it might be sound in them, not rotten or deceitful.

2. His dread of the consequences of hypocrisy: “that I be not ashamed.” Shame is the portion of hypocrites, here or hereafter. M. Henry.

Ver. 80.

1. The heart in religion.

2. The necessity of its being sound in it.

3. The result of such sound heartedness.

Psalm 119:81

Exposition

This portion of the gigantic psalm sees the Psalmist in extremis. His enemies have brought him to the lowest condition of anguish and depression; yet he is faithful to the law and trustful in his God. This octave is the midnight of the psalm, and very dark and black it is. Stars, however, shine out, and the last verse gives promise of the dawn. The strain will after this become more cheerful; but meanwhile it should minister comfort to us to see so eminent a servant of God so hardly used by the ungodly: evidently in our own persecutions, no strange thing has happened unto us.

Ver. 81. My soul fainteth for thy salvation. He wished for no deliverance but that which came from God: his one desire was for “thy salvation.” But for that divine deliverance he was eager to the last degree, up to the full measure of his strength, yea, and beyond it till he fainted. So strong was his desire that it produced prostration of spirit. He grew weary with waiting, faint with watching, sick with urgent need. Thus the sincerity and the eagerness of his desires were proved. Nothing else could satisfy him but deliverance wrought out by the hand of God, his inmost mature yearned and pined for salvation from the God of all grace, and he must have it or utterly fail.

But I hope in thy word. Therefore he felt that salvation would come, for God cannot break his promise, nor disappoint the hope which his own word has excited: yea, the fulfilment of his word is near at hand when our hope is firm and our desire fervent. Hope alone can keep the soul from fainting by using the smelling bottle of the promise. Yet hope does not quench desire for a speedy answer to prayer; it increases our importunity, for it both stimulates ardour and sustains the heart under delays. To faint for salvation, and to be kept from utterly failing by the hope of it, is the frequent experience of the Christian man. We are “faint yet pursuing” hope sustains when desire exhausts. While the grace of desire throws us down, the grace of hope lifts us up again.

Explanatory Notes and Quaint Sayings

The whole eight verses, 81-89. The eleventh letter, Caph, signifies the hollowed hand. The expositors, however, looking only to the meaning curved, which is but half of its import, explain the section as signifying the act of bowing down in penitence, or as noting that the fathers of the Old Testament were like veteran soldiers, stooping with years and toil, and bowed down yet further by the heavy weight of the law, only removable by that coming of Christ for which they prayed. Others extend the notion to the saints of the church, weighed down by the sorrows and cares of this life, and therefore desiring to be dissolved and to be with Christ. The true meaning is to be sought in the full interpretation of the word; for the hand is hollowed either in order to retain something which actually lies in it, or to receive something about to be placed in it by another. Thus the hand may be God’s, as the giver of bounty, or man’s, as the receiver of it; and the whole scope of the section, as a prayer for speedy help, is that man holds out his hand as a beggar, supplicating the mercy of God. Jerome, Ambrose, and others, in Neale and Littledale.

Ver. 81. My soul fainteth for thy salvation. The word here rendered “fainteth” is the same that in Psalms 73:26 is translated “faileth”: “My flesh and my heart faileth”. The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God, the desire of his favour, the longing for heaven, may be so intense as to produce this result. Albert Barnes.

Ver. 81. My soul fainteth. Fainting is proper to the body, but here it is ascribed to the soul; as also in many other places. The Apostle saith, “Lest ye be wearied, and faint in your minds” (Hebrews 7:3); where two words are used, weariness and fainting, both taken from the body. Weariness is a lesser, fainting is a higher degree of deficiency: in weariness, the body requireth some rest or refreshment, when the active power is weakened, and the vital spirits and principles of motion are dulled; but, in fainting, the vital power is contracted, and retires, and leaveth the outward parts lifeless and senseless. When a man is wearied, his strength is abated; when he fainteth, he is quite spent. These things, by a metaphor, are applied to the soul, or mind. A man is weary, when the fortitude of his mind, his moral or spiritual strength, is broken, or begins to abate, when his soul sits uneasy under sufferings; but when he sinks under the burden of grievous, tedious, or long affliction, then he is said to faint, when all the reasons and grounds of his comfort are quite spent, and he can hold out no longer. Thomas Manton.

Ver. 81. My soul fainteth. What is this fainting but the lofty state of raptured contemplation in which the strength of heavenly affections weakens those of earth. Just as the ascent into the highest mountains causes a new respiration, as when Daniel had a great vision from God, he tells us “he fainted and was sick certain days.” E. Paxton Hood, 1871.

Ver. 81. My soul fainteth for thy salvation; but I hope. Believe under a cloud, and wait for him when there is no moonlight nor starlight. Let faith live and breathe, and lay hold of the sure salvation of God, when clouds and darkness are about you, and appearance of rotting in the prison before you. Take heed of unbelieving hearts, which can father lies upon Christ. Beware of “Doth his promise fail for evermore?” for it was a man, and not God said it. Who dreameth that a promise of God can fail, fall a swoon, or die? Who can make God sick, or his promises weak? When we are pleased to seek a plea with Christ, let us plead that we hope in him. O stout word of faith, “Though he slay me, yet will I trust in him!” O sweet epitaph, written upon the gravestone of a departed believer, namely,

“I died hoping, and my dust and ashes believe in life!” Faith’s eyes, that can see through a millstone, can see through a gloom of God, and under it read God’s thoughts of love and peace. Hold fast Christ in the dark; surely ye shall see the salvation of God. Your adversaries are ripe and dry for the fire. Yet a little while, and they shall go up in a flame; the breath of the Lord, like a river of brimstone, shall kindle about them. Samuel Rutherford, 1600-1601.

Ver. 81. For thy salvation. Understood in a higher sense, the holy man longs for the coming of the Saviour in the flesh. Cornelius Jansen.

Ver. 81. Thy salvation. A believer in God, how afflicted so ever lie be, seeketh not to be delivered but in a way allowed by God; “My soul fainteth for thy salvation”; or, till thou deliver me in thy good way. David Dickson.

Ver. 81. I hope in thy word. David knew where he moored his ship. Hope without a promise is like an anchor without ground to helot by; but David’s hope fixed itself upon the divine word. William Gurnall.

Ver. 81. I hope in thy word: ie. I hope beyond anything I understand, and beyond anything I can possibly do, and beyond anything I deserve, and beyond all carnal and spiritual consolations, for I desire and look for Thee only I seek Thee, not Thine: I long to hear “Thud word, “that I may obey it in patience and meekness. Le Blanc.

Ver. 81,83. It is good in all times of persecution or affliction to have an eve both on the promises and on the precepts; for the looking to the promise doth encourage to hope, and the eyeing of tim precepts doth prove the hope to be sound. The Psalmist hoped in the word (Psalms 119:81), and (Psalms 119:88), he forgot not the statutes. David Dickson.

Hints to Preachers

Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.

Ver. 81-88. Hope in depression. In the depression arising from mortal frailness (Psalms 119:81), and from unjust persecution (Psalms 119:85-87), the word of God is the source of joy and comfort.

Hints to Preachers

Ver. 81. Text suitable for a missionary sermon.

1. The condition of the heathen world, enough to make the Christian faint for the salvation of God to visit it.

(a) The grossness of its darkness.

(b) Its wide area.

(c) Its long continuance.

(d) The limited character and effect of mission labour.

(e) The opposing influences.

2. This condition, though exceedingly sad, is not hopeless. Because

(a) Of the intention, adaptation, and universal call of the

gospel.

(b) Of Christ’s commission to his church.

(c) Of the compassionate character of the spiritually

enlightened, produced by their faith in the word.

(d) Of the prophecies and promises. Thus, there is hope in

the word.

3. If Christians are fainting for the salvation, but hoping in the word, their interest in mission work will be intense, and will show itself,

(a) In earnest prayer for more labourers, and greater

results.

(b) In devoting themselves, if possible, to the work.

(c) In free and generous giving, to help on the work. J.F.

**Ver. 81. My soul fainteth,**etc. Men faint for health, provision, rest, promotion, success, and in some instances for salvation. David fainted.

1. For his own salvation.

(a) From guilt: “Deliver me from all my transgressions; ”

“from blood guiltiness.”

(b) From defilement: “Create in me a clean heart.” “Wash

me.”

(c) From formality: “Let the words of my mouth, “etc.

(d) From darkness: “Why hidest thou thyself?” “Lift up, ”

etc. “Say unto my soul, “etc.

5. From unhappiness: “Out of the depths, ” etc.

6. For the salvation of others.

(a) He talked about it: “Time for thee to work, Lord.”

(b) He prayed for it: “Oh that the salvation, “etc. “Let

thy work, “etc. “God be merciful unto us:” “Save now, I

beseech thee.”

(c) He laboured for it: “I will make mention of thy

righteousness:” “I will teach transgressors thy ways.” W.J.

Ver. 81.

1. Eagerness of expectation.

2. Energy of hope.

3. Establishment of promise: “In thy word.”

**Ver. 81. Salvation,**in Scripture, hath divers acceptations: it is put

1. For that temporal deliverance which God giveth, or hath promised to give to his people: so it is taken. Exodus 14:13.

2. For the exhibition of Christ in the flesh. Psalms 98:2-3 Luke 2:29-30.

3. For the benefits which we have by Christ on this side of heaven; as the pardon of sin, and the renovation of our natures. Matthew 1:21; Titus 3:5 Psalms 51:12.

4. For everlasting life: “Receiving the end of your faith, even the salvation of your souls” (1 Peter 1:9); meaning thereby our final reward. T. Manton.

Ver. 81.

1. Faint.

2. Pursuing. W.D.

Psalm 119:82

Exposition

Ver. 82. Mine eyes fail for thy word, saying, When wilt thou comfort me? His eyes gave out with eagerly gazing for the kind appearance of the Lord, while his heart in weariness cried out for speedy comfort. To read the word till the eyes can no longer see is but a small thing compared with watching for the fulfilment of the promise till the inner eyes of expectancy begin to grow dim with hope deferred. We may not set times to God, for this is to limit the Holy One of Israel; yet we may urge our suit with importunity, and make fervent enquiry as to why the promise tarries. David sought no comfort except that which comes from God; his question is, “When wilt thou comfort me?” If help does not come from heaven it will never come at all: all the good man’s hopes look that way, he has not a glance to dart in any other direction. This experience of waiting and fainting is well known by full grown saints, arid it teaches them many precious lessons which they would never learn by any other means. Among the choice results is this one that the body rises into sympathy with the soul, both heart and flesh cry out for the living God, and even the eyes find a tongue, “saying, When wilt thou comfort me?” It must be an intense longing which is not satisfied to express itself by the lips, but speaks with the eyes, by those eyes failing through intense watching. Eyes can speak right eloquently; they use both mutes and liquids, and can sometimes say more than tongues. David says in another place, “The Lord hath heard the voice of my weeping” (Psalms 6:8). Specially are our eyes eloquent when they begin to fail with weariness and woe. A humble eye lifted up to heaven in silent prayer may flash such flame as shall melt the bolts which bar the entrance of vocal prayer, and so heaven shall be taken by storm with the artillery of tears. Blessed are the eyes that are strained in looking after God. The eyes of the Lord will see to it that such eyes do not actually fail. How much better to watch for the Lord with aching eyes than to have them sparkling at the glitter of vanity.

Explanatory Notes and Quaint Sayings

Ver. 82. Mine eyes fail for thy word. Has a mother promised to visit her son or daughter? should she not be able to go, the remark of the son or daughter will be: “Alas! my mother promised to come to me: how I have I been looking for her? But a speck has grown on my eye. I cannot see, my eyes have failed me”; that is, by looking so intensely for coming. Joseph Roberts.

Ver. 82. Mine eyes fail for thy word. He was continuously lifting eyes to heaven, looking for help from God. He was so perpetually this, that at length the eyes themselves became dim.

When wilt thou comfort me? He was saying this in his heart; he was saying this with his mouth; he was saying the same thing with his eyes perpetually looking up to heaven. Wolfgang Musculus.

Ver. 82. For thy word. The children of God make more of a mise than others do; and that upon a double account: partly, because value the blessing promised; partly, because they are satisfied with assurance given by God’s word; so that, whereas others pass by these thin with a careless eye, their souls are lifted up to the constant and earnest petition of the blessing promised. It is said of the hireling, that he have his wages before the sun go down, because he is poor and hath set heart upon it (Deuteronomy 24:15); or, as it is in the Hebrew, lifted up his to it, meaning thereby both his desire and hope. He esteemeth his for it is the solace of his labours, and the maintenance of his life; and assuredly expects it, upon the promise and covenant of him who him who setteth him awork. So it is with the children of God; they esteem the blessing promised, and God’s word giveth them good assurance that they do wait upon him in vain. Thomas Manton

Ver. 82. Saying, When. The same spirit of faith which teaches man to cry earnestly, teaches him to wait patiently; for as it assures that mercy is in the Lord’s hand, so it assures him, it will come forth in Lord’s time. John Mason, 1688.

Ver. 82. When wilt thou comfort me? It is a customable manner of God’s working with his children, to delay the answer to their; prayers, and to suspend the performance of his promises: not because he is unwilling to give, but because he will have them better prepared to receive. Tardins dando qued pettimus instantia nobis orationis indicit:he is slow to give that which we seek, that we should not seek slowly, but may be awakened to instancy and fervency in prayer, which he knows to be the service most acceptable unto him, and most profitable unto ourselves. William Cowper.

Ver. 82. When wilt thou comfort me? Let us complain not of God, but to God. Complaints of God give a vent to murmuring; but complaints to God, to faith, hope, and patience. Thomas Manton.

Ver. 82. The prophet, to prevent it from being supposed that he was too effeminate and faint hearted, intimates that his fainting was not without cause. In asking God, “When wilt thou comfort me?” he shows, with sufficient plainness, that he was for a long time, as it were, east off and forsaken. John Calvin.

Ver. 82. When wilt thou comfort me? The people of God are sometimes very disconsolate, and need comforting, through the prevalence of sin, the power of Satan’s temptations, the hiding of God’s face, and a variety of afflictions, when they apply to God for comfort, who only can comfort them, and who has set times to do it; but they are apt to think it long, and inquire, as David here, when it will be. John Gill.

Ver. 82. When wilt thou comfort me? A poor woman had been long time questioning herself, and doubting of her salvation; when at last the Lord made it good unto her soul that Christ was her own, then her minister said unto her, The Lord will not always give his children a cordial, but he hath it ready for them when they are fainting. Thomas Hooker.

Ver. 82. When wilt thou comfort me? Comfort is necessary because a great part of our temptations lies in troubles, as well as allurements. Sense of pain may discompose us as well as pleasure entice us. The world is a persecuting as well as a tempting world. The flesh troubleth as well as enticeth. The Devil is a disquieting as well as an ensnaring Devil. But yet comfort, though necessary, is not so necessary as holiness: therefore, though comfort is not to be despised, yet sincere love to God is to be preferred, and, though it be not dispensed so certainly, so constantly, and in so high a degree, in this world, we must be contented. The Spirit’s comforting work is oftener interrupted than the work of holiness; yet so much as is necessary to enable us to serve God in this world, we shall assuredly receive. Thomas Manton.

Hints to Preachers

Ver. 82. Answer to the enquiry When wilt thou comfort me?

1. When your grief has answered its purpose.

2. When you believe.

3. When you leave sin.

4. When you obey.

5. When you submit to my will.

6. When you seek my glory.

Ver. 82.

1. How longingly the believer turns to God for comfort in his affliction: “When wilt thou comfort me?”

2. How intently he gazes upon the Divine promises: “My eyes fail for thy word.”

3. How the weariness of waiting cannot wear out his patience, while hope increases his importunity: “When wilt thou?” J.F.

Ver. 82. The pleading of the eyes.

1. How the eyes speak. By “expression” of the moods of the soul, as longing, Isaiah 8:17; faith, Isaiah 45:22 Hebrews 12:2; expectation, Psalms 5:3 Philippians 3:20 Titus 2:13; love, 2 Corinthians 3:18 John 1:14.

2. What the eyes say. “When wilt thou comfort me? Brushing aside all other comforters, thou art my sun: my life: my love: my all.”

3. How the pleading eyes shall meet the responsive Eye of the Lord: Hebrews 9:18. In the look of the recognition of grief, Exodus 2:25; in the look of pardon, Luke 22:61; of strength giving, Jude 1:6:14; of complacent love, Isaiah 66:2. C.A.D.

Psalm 119:83

Exposition

Ver. 83. For I am become like a bottle in the smoke. The skins used for containing wine, when emptied, were hung up in the tent, and when the place reeked with smoke the skins grew black and sooty, and in the heat they became wrinkled and worn. The Psalmist’s face through sorrow had become dark and dismal, furrowed and lined; indeed, his whole body had so sympathized with his sorrowing mind as to have lost its natural moisture, and to have become like a skin dried and tanned. His character had been smoked with slander, and his mind parched with persecution; he was half afraid that he would become useless and incapable through so much mental suffering, and that men would look upon him as an old worn out skin bottle, which could hold nothing and answer no purpose. What a metaphor for a man to use who was certainly a poet, a divine, and a master in Israel, if not a king, and a man after God’s own heart! It is little wonder if we, commoner folk, are made to think very little of ourselves, and are filled with distress of mind. Some of us know the inner meaning of this simile, for we, too, have felt dinghy, mean, and worthless, only fit to be cast away. Very black and hot has been the smoke which has enveloped us; it seemed to come not alone from the Egyptian furnace, but from the bottomless pit; and it had a clinging power which made the soot of it fasten upon us and blacken us with miserable thoughts.

Yet do I not forget thy statutes. Here is the patience of the saints and the victory of faith. Blackened the man of God might be by falsehood, but the truth was in him, and he never gave it up. He was faithful to his King when he seemed deserted and left to the vilest uses. The promises came to his mind, and, what was a still better evidence of his loyalty, the statutes were there too: he stuck to his duties as well as to his comforts. The worst circumstances cannot destroy the true believer’s hold upon his God. Grace is a living power which survives that which would suffocate all other forms of existence. Fire cannot consume it, and smoke cannot smother it. A man may be reduced to skin and bone, and all his comfort may be dried out of him, and yet he may hold fast his integrity and glorify his God. It is, however, no marvel that in such a case the eyes which are tormented with the smoke cry out for the Lord’s delivering hand, and the heart heated and faint longs for the divine salvation.

Explanatory Notes and Quaint Sayings

Ver. 83. A bottle in the smoke. Sleep was out of the question, for I was…almost smothered with the smoke from a wood fire, for there was no chimney. I was indeed “like a bottle in the smoke, ” turned black and dried almost to cracking; for this was something of what the Psalmist had in view. The bottles being of leather, and being hung up in rooms with large fires of wood, and without chimneys, they became smoke-dried, shrivelled, and unfit for use. From “My Wanderings”, by John Gadby, 1860.

Ver. 83. Like a bottle in the smoke. The tent of a common Arab is so smoky a habitation, that I consider the expression of a bottle in the smoke, to be equivalent to that of a bottle in the tent of an Arab. There was a fire, we find, in that Arab tent to which Bishop Peteeke was conducted when he was going to Jerusalem. How smoky must such an habitation be, and how black all its utensils! Le Bruyn in going from Aleppo to Standcroon was made sufficiently sensible of this: for being obliged to pass a whole night in a hut of reeds, in the middle of which there was a fire, to boil a kettle of meat that hung over it, and to bake some bread among the ashes, he found the smoke intolerable, the door being the only place by which it could get out of the hut.

To the blackness of a goat skin bottle, in a tent, but to the meanness also of such a drinking vessel, the Psalmist seems to refer, and it was a most natural image for him to make use of, driven from among the vessels of silver and gold in the palace of Saul, to live as the Arabs do and did, and consequently often obliged to drink out of a smoked leather bottle. Thomas Harmer, 1719-1788.

Ver. 83. For I am become like a bottle in the smoke. A bottle in the smoke has very little inflation, fatness, moisture, beauty. Thus God wastes away, debases, and empties his people, while he exercises them with tribulations and the disquiet of hoping and waiting. The glory and eagerness of the flesh must be emptied, that the Divine gifts may find room, and the remembrance of the commandments of God may be restrained, which cannot be well kept in bottles which are swollen, inflated, and filled. Wolfgang Musculus.

Ver. 83. A bottle in the smoke. One object amongst the ancients of such exposure was to mellow the wine by the gradual ascent of the heat and smoke from the fire over which the skin was suspended; and thus the words teach us the uses of affliction in ripening and improving the soul. Rosenmuller, quoted in Neale and Littledale.

**Ver. 83. For I am become like a bottle in the smoke,**etc. Satan can afflict the body by the mind. For these two are so closely bound together that their good and bad estate is shared between them. If the heart be merry the countenance is cheerful, the strength is renewed, the bones do flourish like an herb. If the heart be troubled, the health is impaired, the strength is dried up, the marrow of the bones wasted, etc. Grief in the heart is like a moth in the garment, it insensibly consumeth the body and disorders it. This advantage of weakening the body falls into Satan’s hands by necessary consequence, as the prophet’s ripe figs, that fell into the mouth of the eater. And surely he is well pleased with it, as he is an enemy both to body and soul. But it is a greater satisfaction to him, in that as he can make the sorrows of the mind produce the weakness and sickness of the body; so can he make the distemper of the body (by a reciprocal requital) to augment the trouble of the mind. How little can a sickly body do? it disables a man for all services; he cannot, oft pray, nor read, nor hear. Sickness takes away the sweetness and comfort of religious exercises; this gives occasion for them to think the worst of themselves; they think the soul is weary of the ways of God when the body cannot hold out. Richard Gilpin, in *“A Treatise of Satan’s Temptations, “*1677.

Ver. 83. Like a bottle in the smoke. In this did the afflicted Psalmist find a striking emblem of his own spiritual state. He waited for the Lord to come. In spirit he was dried up by pressure upon him; and he still waited for the Lord to come, declaring his shrivelled condition. Perhaps his outward man partook of the same sad qualities at this time… The outward appearance of the man of God, to which he may be alluding, was, however, but the semblance of his spiritual nature at this period, whatever may have been the visible effects. David was exposed to the calumnious reports of evil minded men, and to the hot persecution of relentless enemies, till the effect upon his mind was such that his whole spiritual nature resembled, in his own mind, a skin hung up in the smoke for a length of time. Not only was he shrivelled in public estimation, but also in his own mind; not indeed because at this time, and on the ground of the charges made against him, he felt that he deserved it; but because so incessant and multifarious was the bitter invasion of his spirit, that even with all his faith in God, he well nigh literally sunk under it. The term given in our translation to the original would imply, that he bore himself well notwithstanding

For I am become like a bottle in the smoke; yet do not forget thy statutes. Whereas the words rendered more literally would convey the important all this happened to him even while he was in the very way of duty: “I am become like a bottle in the smoke I do not forget thy statutes.” He was directly in the way of the Lord’s appointments for all salvation; yet trouble came. It is sad when our spiritual man becomes shrivelled and dried up because of our falling into sin, or because of guilty omissions; but here seems to be a falling off of the spiritual man, and of the physical man, while the believer is conscious that he is not forgetting the statutes of his gracious God. John Stephen.

Ver. 83. Observe here the difference between the beauty and strength of the body and of the soul: the beauty of the soul groweth fairer by afflictions, whereas that of the body is blasted. David was a bottle shrivelled and shrunk up; yet the holy frame of his soul was not altered; his beauty was gone, but not his grace. Thomas Manton.

Ver. 83. I am become like a bottle in the frost (so the Seventy translate it). When spiritual desires burn, carnal desires without doubt cool: on this account followeth, “Since I am become like a bottle in the frost I do not forget thy righteousnesses.” Truly he desireth this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish: and hence it ariseth that the righteousnesses of God do not slip from the memory, so long as we do not meditate apart from them; since what the apostle saith (Romans 13:14) is brought to pass: “Make not provision for the flesh, to fulfil the lusts thereof.” Therefore when he had said, “For I have become like a bottle in the frost, “he added, “and I do not forget thy righteousnesses, “that is, I forget them not, because I have become such. For the fervour of lust had cooled, that the memory of love might glow. Augustine.

Hints to Preachers

Ver. 83.

1. The outward man in ill case.

2. Character blackened.

3. Constantly exposed to discomfort.

4. Contents maturing.

Ver. 83. A bottle in the smoke.

1. God’s people have their trials.

(a) From the poverty of their condition.

(b) Our trials frequently result from our comforts.

(c) The ministry hath much smoke with it.

(d) The poor bottle in the smoke keeps there for a long

time, until it gets black.

2. Christian men feel their troubles; they are like “bottles” in the smoke.

(a) The trial that we do not feel is no trial at all.

(b) Trials which are not felt are unprofitable trials. A

bottle in the smoke gets very black, becomes very useless,

in an empty bottle.

3. Christians do not, in their troubles, forget God’s statutes the statutes of command, the statutes of promise. Why was it that David still held fast by God’s statutes?

(a) He was not a bottle in the fire, or he would have

forgotten them.

(b) Jesus Christ was in the smoke with him, and the

statutes were in the smoke with him, too.

(c) The statutes were in the soul, where the smoke does

not enter. From “Spurgeon’s Sermons.” No. 71.

Psalm 119:84

Exposition

Ver. 84. How many are the days of thy servant? I cannot hope to live long in such a condition, thou must come speedily to my rescue, or I shall die. Shall all my short life be consumed in such destroying sorrows? The brevity of life is a good argument against the length of an affliction. Perhaps the Psalmist means that his days seemed too many when they were spent in such distress. He half wished that they were ended, and therefore he asked in trouble, “How many are the days of thy servant?” Like a hired servant, he had a certain term to serve, and he would not complain; but still the time seemed long because his griefs were so heavy. No one knows the appointed number of our days except the Lord, and therefore to him the appeal is made that he would not prolong them beyond his servant’s strength. It cannot be the Lord’s mind that his own servant should always be treated so unjustly; there must be an end to it; when would it be?

When wilt thou execute judgment on them that persecute me? He had placed his case in the Lord’s hands, and he prayed that sentence might be given and put into execution. He desired nothing but justice, that his character might be cleared and his persecutors silenced. He knew that God would certainly avenge Iris own elect, but the day of rescue tarried, the hours dragged heavily along, and the persecuted one cried day and night for deliverance.