AN EXPOSITION OF
PSALM 119
By
Charles
Bridges
New York:
Robert Carter, 1876
First published 1827.
Digitized by Erin Bensing, 2007 Gordon College, Wenham, MA
PREFACE.
A
considerable portion of the
Sacred Volume (as the
Book
of Psalms and Canticles in the Old Testament, and
a
large part of the several Epistles in the New Testament)
is
occupied with the interesting subject of Christian Expe-
rience;
and exhibits its character, under different dispensa-
tions
of religion, and diversified with an endless variety of
circumstances,
as ever essentially the same. As the same
features
of countenance and elevation of stature have always
marked
the human species in the midst of the creation of
God;
so an identity of feature and "measure of the stature
of
the fulness of Christ" has, in all ages, and under every
shade
of outward difference, distinguished the family of
God,"
as the people that should dwell alone, and should
not
be reckoned among the nations." (Num. xxiii. 9.) This
indeed
was to have been expected. Human nature has
undergone
no change since the fall. In its unrenewed
state
it is still captivated in the same chains of sin; and,
when
renewed, it is under the influence of the same Spirit
of
grace. "That which is born of the flesh is flesh; and
vi PREFACE.
that
which is born of the Spirit is spirit." (John, iii. 6.)
The
modern believer, therefore, when employed in tracing
the
records of Patriarchal or Mosaical experience, will
mark
in the infirmities of the ancient people of God a
picture
of his own heart, "answering, as in water face
answereth
to face" (Prov. xxvii. 19) and in comparing
their
gracious exercises with his own, he will be ready to
acknowledge,—"All
these worketh that one and the self-
same
Spirit, dividing to every man severally as he will."
(1
Cor. xii. 11.)
In this view, it is the object of this work
to exhibit an
Old
Testament believer in a New Testament garb, as one
"walking
in the same spirit, and in the same steps" with
ourselves
and, in bringing his features of character to
the
Evangelical standard, it is presumed, that the corre-
spondence
will be found to be complete. "Faith which
worketh
by love" (Gal. v. 6)— the fundamental distinc-
tion
of the Gospel—pervades the whole man with at
least
an implied reference to the One way
of access to God
(verses
41, 88, 132, 135), and a distinct regard alike to
the
promises (verses 25, 32, 49, 74, 169, 170), and to the
precepts
(verses 66, 166), of Divine revelation. Nor are
the
workings of this principle delineated with less accuracy.
In
all the variety of Christian feelings and holy conduct,
we
observe its operations leading the soul into communion
with
God, and moulding every part into a progressive con-
formity
to his image. When we view the "man after
God's
own heart," taking God for his portion (verse 57),
associating
with his people (verses 63, 79), and feeding
PREFACE. vii
upon
his word (verses 47, 48, 97, 111); when we mark his
zeal
for his Master's glory (verse 139); his devotedness
(verse
38) and self-denial (verse 62) in his Master's work;
when
we see him ever ready to confess his name (verses 45,
46,
115, 172), to bear his reproach (verses 23, 69, 87, 141),
and
caring only to answer it by a more steady adherence to
his
service (verses 51, 78, 157) —do we not in those linea-
ments
of character recognise the picture of one, who in
after
times could turn to the churches of Christ, and say
—"Wherefore,
I beseech you, be ye followers of me?" (1
Cor.
iv. 16.) Or can we recollect the Psalmist's insight
into
the extent and spirituality of the law of God (verse
96),
and his continual conflict with indwelling sin (verses
113,
163), awakening in him the spirit of wrestling prayer
(verses
25, 28), and confidence in the God of his salvation
(verses
114, 176); and not be again forcibly reminded of
him,
who has left upon record the corresponding history of
his
own experience—"I was alive without the law once;
but
when the commandment came, sin revived, and I died.
We
know that the law is spiritual; but I am carnal, sold
under
sin. O wretched man that I am! who shall deliver
me
from the body of this death? I thank God, through
Jesus
Christ our Lord!" (Rom. vii. 9, 14, 24, 25.) In
short,
let his instancy in prayer (verses 145-149) and praise
(verse
164) be remembered; his determined (verses 5, 36,
80)
and persevering (verses 44, 102, 112) cultivation of
heart-religion
(verses 30-32, 59, 60) and practical holi-
ness
(verses 106, 167, 168), his hungering and thirsting
viii PREFACE.
after
righteousness (verses 20, 40, 131, 174); his jealous
fear
(verse 161) and watchful tenderness (verses 11, 37,
163)
against sin, and regard for the honour of his God
(verse
39); his yearning compassion over his fellow-sinners
(verses
53, 136, 158); his spiritual taste (verses 103, 140);
his
accurate discernment (verses 98-100, 104, 129, 130);
the
"simplicity" of his dependence (verses 8, 10, 86, 116,
117),
and the "godly sincerity" of his obedience (verses
104,
128); his peace of mind and stability of profession
(verse
165); his sanctified improvement of the cross (verses
67,
71, 75); his victory over the world (verses 14, 36, 72,
127,
162); his acknowledgment of the Lord's mercy (verses
64,
65, 68); his trials of faith and patience (verses 81-83,
107,
123); his heavenly liberty in the ways of God (verses
32,
45); his habitual living in his presence (verse 168), and
under
the quickening (verses 50, 93) —restraining (verse
101)—directing
(verses 9, 24, 30, 105) —and supporting
(verses
92, 143) influence of his word —let these holy
exercises
be considered, either separately, or as forming
one
admirable concentration of Christian excellence; and
what
do we desire more to complete the portrait of a finished
servant
of God upon the Divine model? Is not this a
visible
demonstration of the power of the word, "perfecting
the
man of God, and furnishing him throughly unto all
good
works?" (2 Tim. iii. 16, 17.)
Having explained the Evangelical character
of this
Psalm,
we may notice its peculiar adaptation to Christian
experience.
It may be considered as the journal of one,
PREFACE. ix
who
was deeply taught in the things of God, long prac-
tised
in the life and walk of faith. It contains the anatomy
of
experimental religion, the interior lineaments of the
family
of God. It is given for the use of believers in all
ages,
as an excellent touchstone of vital godliness, a touch-
stone
which appears especially needful in this day of pro-
fession;
not as warranting our confidence in the Saviour,
or
as constituting in any measure our ground of acceptance
with
God: but as exciting us to "give diligence to make
our
calling and election sure" (2 Pet. i. 10), and quicken
our
sluggish steps in the path of self-denying obedience.
The
Writer is free to confess, that his main design in the
study
of this Psalm was to furnish a correct standard of
Evangelical
sincerity for the habitual scrutiny of his own
heart;
and if in the course of this Exposition, any sug-
gestion
should be thrown out, to call the attention of his
fellow-Christians
to this most important, but, alas! too
much
neglected duty, he will have reason to "rejoice in
the
day of Christ, that he has not run in vain, neither
laboured
in vain."* Never let it be supposed, that a dili-
* 'I know of no part of the Holy
Scriptures,'—remarks a pro-
found
divine—'where the nature and evidences of true and sincere
godliness
are so fully and largely insisted on and delineated as in
the
119th Psalm. The Psalmist declares his design in the first
verses
of the Psalm, keeps his eye on it all along, and pursues it to
the
end. The excellence of holiness is represented as the imme-
diate
object of a spiritual taste and delight. God's law, that grand
expression
and emanation of the holiness of God's nature, and pre-
scription
of holiness to the creature—is all along represented as
the
great object of the love, the complacence, and the rejoicing of
the
gracious nature, which prizes God's commandments "above gold,
x
PREFACE.
gent,
prayerful, probing examination of the "chambers of
imagery,"
"gendereth unto bondage." Invariably will it
be
found to establish the enjoyment of Scriptural assurance.
"Hereby we know that we are of the truth,
and shall assure
our
hearts before him." (1 John, iii. 19, with 18, 20, 21.)
As
therefore the preceptive part of the Gospel thus be-
comes
our guide in the happy path of filial obedience, our
beloved
rule of duty, and the standard of our daily progress;
we
shall learn in the use of it to depend more entirely upon
the
Saviour, fresh energy will be thrown into our prayers;
and
the promises of pardon and grace will be doubly pre-
cious
to our souls.
These views of the Divine life cannot be
found un-
friendly
to the best happiness of mankind. The Psalm
opens
with a most inviting picture of blessedness, and
describes
throughout the feelings of one, encompassed in-
deed
with trials superadded to the common lot of men,
but
yet evidently in possession of a satisfying portion—
of
a "joy, with which a stranger does not intermedle."
(Prov.
xiv. 10.) Of those, therefore, who would affix the
stigma
of melancholy to evangelical religion, we are con-
strained
to remark, that they "understand neither what
they
say, nor whereof they affirm." (1 Tim. i. 7.) The
children
of
yea,
the finest gold:" and to which they are "sweeter than the
honey
and the honeycomb."' Edwards
on Religious Affections,
Part
iii. Sect. iii. The ordinary and serious breathing of my soul'—
observes
a deeply spiritual thinker —'is such as that of the Psalm-
ist
throughout the 119th Psalm.'—Halyburton’s
Life.
PREFACE.
xi
of
that goodly land. They that have spied
the land
bring
a good report of it, and tell —"Surely it floweth
with
milk and honey, and this is the fruit of it." (Numb.
xiii.
27.) "The work of righteousness is peace; and the
effect
of righteousness, quietness and assurance for ever."
(Isa.
xxxii. 17.)
The structure of this Psalm is peculiar. It
is divided
into
twenty-two parts, according to the number of the letters
of
the Hebrew Alphabet; each part, and its several verses,
beginning
with the corresponding letter of the Alphabet.*
The
whole Psalm is in the form of an ejaculatory address,
with
the exception of the first three verses, which may
almost
be considered as a preface to the whole, and one
other
verse in the course of it, where the man of God re-
his
"hiding-place," and interrupting his communion with
God.
(Verse 115, with 113, 114.) It is not always easy
to
trace the connexion between the several verses; at least
not
beyond the several divisions of the Psalm. Probably
nothing
more was intended, than the record of the exercises
of
his own heart at different periods, and under different
circumstances.
If, however, they are not links on the same
chain,
in continuous and unbroken dependence; they may
at
least be considered as pearls upon one string, of equal,
though
independent, value. The prominent characteristic
* 'Intelligimus ideo per literas Hebræorum,
Psalmum hunc esse
digestum,
ut homo master, tanquam parvulus, et ab infantiâ per
literarum
elementa formatus, quibus ætas puerilis assuevit, usque
ad
maturitatem virtutis exerceat.'—Ambrose.
xii PREFACE.
of
the Psalm is a love for the word of God, which is brought
before
us under no less than ten different names,* referring
to
some latent and distinguishing properties of the Divine
word,
whose manifold excellencies and perfections are thus
illustrated
with much elegant variety of diction.† In many
instances,
however the several terms appear to have been
varied,
to adapt themselves to the metre; while, perhaps,
at
other times they may be promiscuously used for the
whole
revelation of God,‡ that the view of its inexhaus-
tible
fulness might thus conciliate a more attentive regard
to
its authority, and might add fresh strength to the obli-
gation
to read, believe, love, and live in it.
If the Writer may be permitted to suggest
the method,
in
which this Exposition may be best studied to advantage,
he
would beg to refer to the advice of the excellent Philip
Henry
to his children—that they should 'take a verse of
Psalm
cxix. every morning to meditate upon, and so go
over
the Psalm twice in a year:' and 'that'
—said he —
'will
bring you to be in love with all the rest of the Scrip-
* Such as way, law, judgments, words,
statutes, commandments,
precepts,
testimonies, righteousness, truth.
† Rev. T. H. Horne’s Introduction to Scripture, vol. ii. 536.
‡ As a proof of the promiscuous and
extended application of
those
terms, whose definite sense is restricted to particular parts
of
revelation—we may mark the use of the word "law" applied by
our
Saviour to quotations from the book of Psalms. Comp. John,
xv.
25; with Ps. xxxv. 16; lxix. 4; also John, x. 34; with Ps.
lxxxii.
6. Under this word—"law"— Calvin observes—'there is
no
doubt but that David comprehended the sum of all the doctrine
which
God gave to his church.' Sermons on Ps. cxix. verse 153.
Comp.
Ps. xix. 7, margin.
PREFACE. xiii
ture.'*
The Writer does not presume to suppose, that this
superficial
sketch will supply food for meditation year after
year.
Yet he ventures to hope that it may have its use, in
directing
the attention from time to time to a most pre-
cious
portion of Holy Writ; which however unfruitful it
may
have proved to the undiscerning mind, will be found
by
the serious and intelligent reader to be "profitable for
doctrine,
for reproof, for correction, for instruction in
righteousness."†
*P. Henry’s
Life, William’s Edition, p. 247.
In conformity
with
this rule, we find his godly daughter writing thus in her diary:
—1687-8,
March 9, Friday morning. I have been of late taking
some
pains to learn by heart Ps. cxix., and have made some pro-
gress
therein.' Extracted from Mrs. Savage’s
MSS. in P. Henry’s
Life—Ditto.
As an illustration of the view given by this excellent
man
of the importance of this Psalm, an Index is added to this
work
of the several matters more or less touched upon; to which,
as
well as to the texts referred to throughout the work, the reader's
attention
is invited.
† 2 Tim. iii. 16. Luther professed that he
prized this Psalm
so
highly, that he would not take the whole world in exchange for
one
leaf of it. Bishop Cowper sweetly calls it—'a holy Alphabet
—so
plain that children may understand it so rich and instructive,
that
the wisest and most experienced may every day learn something
from
it.' Added to this and other testimonies before given, we give
the
remarks of a deeply experimental and solid divine: —'I am
now'—writes
the Rev. H. Venn to one of his correspondents upon
the
point of expounding the 119th Psalm, which I never did go
through;
yet I know not any part of Scripture much more profit-
able.
In that Psalm the whole inner man is delineated, and the
several
changing frames of our poor hearts, and the several blessed
motions
and inspirations of the Holy Spirit are touched in a very
affecting
manner. This is the Psalm I have often had recourse to,
when
I could find no spirit of prayer in my own heart, and at length
the
fire was kindled, and I could pray. What has been your expe-
xiv PREFACE.
The composition of this work has been
diversified with
as
much variety as the nature of the subject would allow.
The
descriptive character of the book will be found to be
interspersed
with matter of discussion, personal address,
hints
for self-inquiry, and occasional supplication, with the
earnest
endeavour to cast the mind into that meditative,
self-scrutinizing,
devotional frame, in which the new crea-
ture
is strengthened, and increases, and goes on to perfec-
tion.
Such, however, as the work is, the Writer would
commend
it to the gracious consideration of the great
Head
of the Church; imploring pardon for what in it may
be
his own, and a blessing on what may be traced to a
purer
source: and in giving both the pardon and the
blessing,
may His holy name be abundantly glorified!*
rience
regarding this extraordinary Psalm? I know you do not
read
the Scriptures idly, and without self-application. Have you
not
found it pleasant and nourishing to your soul, and fastening
upon
your mind?'—(Life and Correspondence, p. 410.) Identical
with
this representation was the use and blessing which H. Martyn
found
in this Psalm: —'Found some devotion in learning some of
119th
Psalm.—In the evening grew better by reading Psalm 119,
which
generally brings me into a spiritual frame of mind.—My
mind
was beginning to sink into discontent at my unprofitable-
ness;
but by reading some of Psalm 119, and prayer, I recovered.'
Again
in a fretful frame —'It was not till I learnt some of Psalm
119
that I could return to a proper spirit.' Again—'The 119th Psalm
was
very solemnizing.'—See his interesting Journals, vol. i. pp. 75,
114,
118, 175, 193, 194.
* Domine Deus, qumcumque dixi de tuo,
agnoscant et tui. Siqua
de
meo, et tu ignosce et tui.'—August.
Lib. 15, de Trin.
Old
July 20th, 1827.
PREFACE TO THE SIXTEENTH EDITION.
THE Writer gratefully acknowledges the
kind indulgence,
with
which his work has been received by the Church of
Christ.
Oh! may his God and Saviour have all the glory,
while
he is humbled in thankfulness for the high privilege
of
leading his fellow-sinners into the "ways of pleasant-
ness
and peace," and ministering to the spiritual blessing
of
the family of God!
He has carefully revised the work, and
trusts that he
has
been enabled to give increased perspicuity to the
style,
and a deeper moulding of evangelical statement
to
the matter. He desired, that every page should be
lighted
up with the beam of the "Sun of Righteousness,"
who
is the glory of the Revelation of God—the Christian's
"All
in all." He has endeavoured to illustrate true re-
ligion,
as the work of the Divine Spirit, grounded on the
knowledge
of Christ, advancing in communion with Him,
and
completed in the enjoyment of Him, and of the Father
by
Him. He has also aimed to elevate the standard of
Christian
privilege, as flowing immediately from Him: by
giving
such a Scriptural statement of the doctrine of assur-
ance,
as may quicken the slothful to greater diligence in
their
holy profession, and at the same time encourage the
xvi PREFACE.
weak
and fearful to a clearer apprehension of their present
salvation.
The work has been recently translated into
German
under
the kind patronage of her Majesty the Queen Dow-
ager.
The Writer requests the prayers of his Readers, that
this
new channel of usefulness may be abundantly blessed
for
the grand object of extending the influence of vital
religion
throughout the churches.
Old
PREFACE TO THE TWENTY-SECOND EDITION.
This work—once more revised—is now
stereotyped, in
order
to reduce the price, and to open for it a wider circu-
lation.
The Writer again commends it to the blessing
of
God, desiring only that fruit may abound for His
glory,
and for the edifying of His Church.
Hinton Martell Rectory,
June 4th, 1857.
EXPOSITION OF PSALM CXIX.
PART
I.
1.
Blessed are the undefiled in the way, who
walk in the law
of the Lord.
This most interesting and instructive
Psalm, like the
Psalter
itself, "opens with a Beatitude for our comfort and
encouragement,
directing us immediately to that happiness,
which
all mankind in different ways are seeking and in-
quiring
after. All would secure themselves from the incur-
sions
of misery; but all do not consider that misery is the
offspring
of sin, from which therefore it is necessary to be
delivered
and preserved, in order to become happy or
'blessed.'"*
The undefiled
character described in this verse marks,
in
an evangelical sense, "an Israelite indeed, in whom is
no
guile" (John, i. 47. Comp. Acts, xxiv. 16), not one
who
is without sin, but one who in the sincerity of his heart
can
say, "That which I do, I allow not." (Rom. vii. 15.)
As
his way is, so is his "walk" —"in the law of the Lord."
He
is "strengthened in the Lord, and he walks up and
down
in his name" (Zech. x. 12); his "ears hearing a
* Bishop Home on Ps. i. 1.
2 EXPOSITION OF PSALM CXIX.
word
behind him, saying, This is the way, — walk ye in
it"—when
he is "turning to the right hand or to the left."
(Isa.
xxx. 21.) And if the pardon of sin, imputation of
righteousness
(Ps. xxxii. 1, 2, with Rom. iv. 6-8), the com-
munion
of saints, and a sense of acceptance with God
(1
John, i. 7); if protection in providence and grace
(2
Chron. xvi. 9. Job, i. 8, 10); and—finally and for
ever,
the beatific vision (Matt. v. 8), are the sealed privi-
leges
of his upright people, then there can be no doubt,
that
"blessed are the undefiled in the
way." And if tem-
poral
prosperity (Josh. i. 7, 8. 1 Tim. iv. 8. 2 Chron.
xvii.
4, 5), spiritual renovation and fruitfulness (Ps. i. 2,
3),
increasing illumination (John, vii. 17), intercourse with
the
Saviour (Ib. xiv. 23; xv. 14, 15), peace within (Verse
165.
Gal. vi. 16. Isa. xxxii. 17), and—throughout eter-
nity—a
right to the tree of life (Rev. xxii. 14), are pri-
vileges
of incalculable value; then surely "the
walk in the
law of the Lord" is "the path
of pleasantness and peace."
"Truly"—indeed
may we say — "God is good to
even
to such as are of a clean heart." (Ps. lxxiii. 1.)
But let each of us ask— What is the "way" of my
heart
with God? Is it always an "undefiled
way?" Is
"iniquity"
never "regarded in the heart?" Is all that
God
hates habitually lamented, abhorred, forsaken? "Search
me,
O God, and know my heart: try me, and know my
thoughts;
and see if there be any wicked way in me, and
lead
me in the way everlasting." (Ps. cxxxix. 23, 24.)
Again—What is my "walk?" Is it from the living
principle
of union with Christ? This is the direct — the
only
source of spiritual life. We are first quickened in
him.
Then we walk in him and after him. Oh! that
this
my walk may be steady, consistent, advancing! Oh!
that
I may be ever listening to my Father's voice—"I am
the
Almighty God; walk before me, and be thou perfect!"
(Gen.
xvii. 1.)
VERSE 2. 3
Is there not enough of defilement in the
most "undefiled
way," and enough of
inconsistency in the most consistent
walk"
to endear to us the gracious declaration of the
gospel—"If
any man sin, we have an advocate with the
Father,
Jesus Christ the Righteous?" (1 John, ii. 1.)
2.
Blessed are they that keep his
testimonies, and that seek him
with the whole
heart.
The "testimony," in the singular number, usually de-
notes
the whole canon of the inspired writings—the reve-
lation
of the will of God to mankind—the standard of
their
faith. (Comp. Isa. viii. 20.) "Testimonies"
appear,
chiefly,
to mark the preceptive part of Scripture (Verse
138);
that part, in which this man of God always found
his
spiritual delight and perfect freedom. Mark his lan-
guage:
"I have rejoiced in the way of thy
testimonies, as much
as in all riches. Thy
testimonies have I taken as an heritage
for ever; for they are
the rejoicing of my heart." (Verses 14,
111.)
Not, however, that this blessedness belongs to the
mere
outward act of obedience;* but rather to that prac-
tical
habit of mind, which seeks to know the will of God in
order
to "keep" it. This habit is under the influence of
the
promise of God, "I will put my Spirit within you, and
cause
you to walk in my statutes, and ye shall keep my
judgments,
and do them." (Ezek. xxxvi. 27.) And in thus
"keeping the testimonies of God,"
the believer maintains the
character
of one, that "seeks him with the whole heart."
Oh!
how many seek, and seek in vain, for no other
reason,
than because they do not "seek him
with the whole
heart!" The worldling's
"heart is divided; now shall he
be
found faulty." (Hos. x. 2.) The professor "with his
mouth
shows much love; but his heart goeth after his
* "Treasure up his
testimonies."—Bp. Horsley.
4 EXPOSITION OF PSALM CXIX.
covetousness."
(Ezek. xxxiii. 31.) The backslider "hath
not turned unto me with
his whole heart,
but feignedly, saith
the
Lord." (Jer. iii. 10.) The faithful, upright believer
alone
brings his heart, his whole heart, to
the Lord. "When
thou
saidst, Seek ye my face, my heart said unto thee,
Thy
face, Lord, will I seek." (Ps. xxvii. 8.) For he only
has
found an object, that attracts and fills his whole heart,
and,
if he had a thousand hearts, would attract and fill them
all.
He has found his way to God by faith in Jesus. In
that
way he continues to seek. His whole
heart is engaged
to
know and love more and more. Here alone the blessing
is
enjoyed, and the promise made good: "Ye shall seek
me,
and find me, when ye shall search for me
with all your
heart." (Jer. xxix. 13.)
But let me not shrink from the question, Do
I "keep
his testimonies" from constraint,
or from love? Surely when
I
consider my own natural aversion and enmity to the law
of
God, and the danger of self-deception in the external
service
of the Lord, I have much need to pray—"Incline
my heart to thy
testimonies. Give me understanding—save
me, and I shall keep thy
testimonies."
(Verses 36, 125, 146.)
And
if they are blessed, who seek the Lord with their whole
heart,
how am I seeking him? Alas! with how much dis-
traction!
with how little heart-work! Oh! let me "seek
his
strength" in order to "seek his face." (Ps. cv. 4.)
Lord!
search—teach—incline—uphold me. Help me
to
plead thy gracious promise—"I will give them an heart
to
know me, that I am the Lord; and they shall be my
people,
and I will be their God; for they shall
return unto me
with their whole heart." (Jer. xxiv. 7.)
3. They
also do no iniquity; they walk in his ways.
This was not their character from their
birth. Once
they
were doing nothing but iniquity. It was without mix-
VERSE
3. 5
ture,
without cessation—from the fountain-head.* Now it
is
written of them—"they do no iniquity."
Once they
walked,
even as others (Eph. ii. 2, 3. Col. i. 21), in the
way
of their own hearts—"enemies to God by wicked
works."
Now "they walk in his ways."
They are "new
creatures
in Christ; old things are passed away; behold!
all
things are become new." (2 Cor. v. 17.) This is their
highly-privileged
state—"Sin shall have no dominion over
them:
for they are not under the law, but under grace."
(Rom.
vi. 14.) They are "born of God, and they cannot
commit
sin: for their seed remaineth in them, and they
cannot
sin, because they are born of God." (1 John, iii. 9.)
Their
hatred and resistance to sin are therefore now as
instinctive,
as was their former enmity and opposition to
God.
Not, indeed, that the people of God are as "the saints
made
perfect," who "do no iniquity."
This is a dream of
perfection—unscriptural
and self-deluding. (Comp. Eccles.
vii.
20, with Job, ix. 20; Philip. iii. 12.) The unceasing
advocacy
of their Heavenly Friend evidently supposes the
indwelling
power of sin, to the termination of our earthly
pilgrimage.
The supplication, also, in the prayer of our
Lord
teaches them to ask for daily pardon and deliverance
from
"temptation," as for "daily bread." (Matt. vi. 11-
13.)
Yes—to our shame be it spoken—we are sinners
still;
yet—praised be God!—not "walking after the
course,"
not "fulfilling the desires," of sin. The acting
* "Every imagination of the thoughts
of the heart is evil—only
evil—
continually." And this "God saw"— before whom "all
things
are naked and open"—who searcheth the heart, and there-
fore
cannot be mistaken. (Gen. vi. 5.)
But lest we should conceive this to be the picture
of some
generation
of so peculiarly aggravated a character, that the awful
demonstration
of his wrath could be no longer restrained; this
testimony
is repeated by the same Omniscient Judge, immediately
subsequent
to the flood (Gen. viii. 21), and confirmed by him in
many
express declarations. (Jer. xvii. 9, 10. Matt. xv. 19.)
6 EXPOSITION OF PSALM CXIX.
of
sin is now like the motion of a stone upward, violent and
unnatural.
If it is not cast out, it is dethroned. We are
not,
as before, "its willing people," but its reluctant,
struggling
captives. It is not "the day of its power."
And here lies the holy liberty of the
Gospel — not, as
some
have feigned,— a liberty to "continue in sin, that
grace
may abound" (Rom. vi. 1, 2) but a deliverance from
the
guilt and condemnation of abhorred,
resisted, yet still
indwelling, sin. When our better will
hath cast it off—when
we
can say in the sight of an heart-searching God—"What
we hate, that do we"—the
responsibility is not ours: "It is
not
we that do it, but sin that dwelleth in us." (Rom. vii.
15-20.)
Still let us inquire, is the promise of deliverance
from
sin sweet to us? (Ib. vi. 14.) And does our successful
resistance
in the spiritual conflict realize the earnest of its
complete
fulfilment? Blessed Jesus! what do we owe to
thy
cross for the present redemption from its guilt and
curse,
and much more for the blissful prospect of the glo-
rified
state, when this hated guest shall be an inmate no
more
for ever! (Rev. xxi. 27.) Oh, let us take the very
print
of thy death into our souls in the daily crucifixion of
sin.
(Rom. vi. 6.) Let us know the "power of thy resur-
rection,"
in an habitual "walk in newness of life." (Philip.
iii.
10. Rom. vi. 4, 5.)
4.
Thou hast commanded us to keep thy
precepts diligently.
We have seen the character of the Man of
God. Let
us
mark the authority of God, commanding
him to a diligent
obedience.
The very sight of the command is
enough for
him.
He obeys for the command's sake, however
contrary
it
may be to his own will. But has he any reason to com-
plain
of the yoke? Even under the dispensation, which
"gendereth
unto bondage" most encouraging were the
obligations
to obedience —"that it may be well
with them,
VERSE 4. 7
and
with their children for ever." (Deut. v. 24. Comp.
Deut.
vi. 17, 18; xxviii. 1, 2; Jer. vii. 23.) Much more,
then,
we, under a dispensation of love, can never want a
motive
for obedience! Let the daily mercies of
stir
up the question —"What shall I render unto the
Lord?"
(Ps. cxvi. 12.) Let the far richer mercies of grace
produce
"a living sacrifice" to be "presented to the Lord."
(Rom.
xii. 1.) Let "the love of Christ constrain us."
(2
Cor. v. 14.) Let the recollection of the "price with
which
we were bought," remind us of the Lord's property
in
us, and of our obligations to "glorify him in our body,
and
in our spirit, which are his." (1 Cor. vi. 19, 20.) Let
us
only "behold the Lamb of God; "let us hear his
wrestling
supplications, his deserted cry, his expiring
agonies—the
price of our redemption; and then let us ask
ourselves
— Can we want a motive?
But what is the scriptural character of
evangelical
obedience?
It is the work of the Spirit, enabling us to
obey
the truth." (1 Pet. i. 22.) It is the end of the pur-
pose
of God, who "hath chosen us in Christ before the
foundation
of the world, that we should be holy
and without
blame
before him in love." (Eph. i. 4.) It is the only
satisfactory
test of our profession. (Matt. xii. 33. John,
xiv.
15, 21.)
Then let me begin my morning with the
inquiry,
"Lord,
what wilt thou have me to do?" "Teach me thy
way,
O Lord; I will walk in thy truth; unite my heart to
fear
thy name." (Acts, ix. 6. Ps. lxxxvi. 11.) Let me
trade
with all my talents for thee: ever watchful, that I
may
be employed in thy work; setting a guard upon my
thoughts,
my lips, my tempers, my pursuits, that nothing
may
hinder, but rather everything may help me, in keeping
thy precepts diligently.
But why do I ever find the precepts to be "grievous"
to
me?
Is it not that some indolence is indulged; or some
8 EXPOSITION OF PSALM CXIX.
"iniquity
regarded in my heart;" or some principle of
unfaithfulness
divides my services with two masters, when
I
ought to be "following the Lord fully?" Oh! for the
spirit
of "simplicity and godly sincerity" in the precepts of
God.
Oh! for that warm and constant love, which is the
main-spring
of devoted diligence in the service of God.
Oh!
for a larger supply of that "wisdom which is from
above,"
and which is "without partiality and without
hypocrisy!"
(
5.
Oh that my ways were directed to keep thy
statutes!
The Lord has indeed "commanded us to keep his precepts."
But,
alas! where is our power? Satan would make the
sense
of our weakness an excuse for indolence. The Spirit
of
God convinces us of it, as an incitement to prayer, and
an
exercise of faith. If, Reader, your heart is perfect with
God,
you "consent to the law that it is good;" you "delight
in
it after the inner man" (Rom. vii. 16, 22); you would
not
have one jot or tittle altered, mitigated, or repealed,
that
it might be more conformed to your own will, or allow
you
more liberty or self-indulgence in the ways of sin.
But
do you not sigh to think, that, when you aim at the
perfect
standard of holiness, you should, at your best mo-
ments,
and in your highest attainments, fall so far below
it;
seeing indeed the way before you, but feeling yourself
without
ability to walk in it? Then let a sense of your
helplessness
for the work of the Lord lead you to the throne
of
grace, to pray, and watch, and wait, for the strengthen-
ing
and refreshing influences of the Spirit of grace. Here
let
your faith realize at one and the same view your utter
insufficiency,
and your complete All-sufficiency. (2 Cor.
iii.
5.) Here behold Him, who is ever presenting himself
before
God as our glorious Head, receiving in himself, ac-
cording
to the good pleasure of the Father (Col. i. 18, 19),
VERSE
5. 9
the
full supply for this and every successive moment of
inexpressible
need. Our work is not therefore left upon
our
own hands, or wrought out at our "own charges." So
long
as "He hath the residue of the Spirit" (Mal. ii. 15),
"grace"
will be found "sufficient;"— Divine "strength
will
be made perfect in weakness." (2 Cor. xii. 9.) "With-
out
him we can do nothing" (John, xv. 5); "through him,
all
things." (Phil. iv. 13.) Even the "worm Jacob shall
thresh
the mountains," when the Lord says, "Fear not, I
will
help thee." (Isa. xli. 14, 15.)
In connecting this verse with the
preceding, how accu-
rately
is the middle path preserved, equally distant from
the
idea of self-sufficiency to "keep
the Lord's statutes," and
self-justification
in neglecting them! The first attempt to
render
spiritual obedience will quickly convince us of our
utter
helplessness. We might as soon create a world, as
create
in our hearts one pulse of spiritual life. And yet
our
inability does not cancel our obligation. Shall God
lose
his right, because sin has palsied our ability? Is not
a
drunken servant still under his master's law? and is not
the
sin which prevents him from performing. his duty, not
his
excuse, but his aggravation? Thus our weakness is
that
of an heart, which "cannot be subject to the law of
God,"
only because it is carnal, "enmity against God."*
The
obligation therefore remains in full force. Our in-
ability
is our sin, our guilt, and condemnation.
What then remains for us, but to return the
mandate
to
heaven, accompanied with an earnest prayer, that the
Lord
would write upon our hearts those statutes,
to which
he
requires obedience in his word? —"Thou
hast commanded
* Rom. viii. 7. Comp. Gen. xxxvii. 4; John,
viii. 43; v. 40;
2
Pet. ii. 14,—where the moral inability is clearly traced to the love
of
sin, or the obstinate unbelief of the heart, and therefore is in-
excusable.
The case of the heathen is traced to the same wilful
source.
(Rom. i. 20-28.)
10 EXPOSITION OF PSALM CXIX.
us to keep thy statutes
diligently."
We acknowledge, Lord,
our
obligation; but we feel our impotency. Lord, help
us:
we look unto thee. "Oh that our ways
were directed to
keep thy statutes!" "Give what
thou commandest; and
then
command what thou wilt."* Now, as if to exhibit
the
fulness and suitableness of the promises of the gospel,
the
commands and prayers are returned back again from
heaven
with promises of quickening and directing grace.
Thus
does the Lord fully answer his end with us. He did
not
issue the commands, expecting that we could turn our
own
hearts to them; but that the conviction of our entire
helplessness
might cast us upon him, who loves to be sought,
and
never will be thus sought in vain. And indeed this is
a
part of the "mystery of godliness," that in proportion as
we
depend upon him who is alike, "the Lord our righteous-
ness,"
and our strength, our desire after holiness will in-
crease,
and our prayers become more fervent. He who
commands
our duty, perfectly knows our weakness, and he
who
feels his own weakness is fully encouraged to depend
upon
the power of his Saviour. Faith is then the principle
of
evangelical obedience, and the promises of his grace
enable
us for duty, at the very time that we are commanded
to
it.† In this view are brought together the supreme
authority
of the Lawgiver, the total insufficiency of the
creature,
the full provisions of the Saviour, and the all-
sufficiency
of "the God of grace." We pray for what we
want;
we are thankful for what we have; we trust for
what
is promised. Thus "all is of God." Christ "is the
Alpha
and the Omega, the beginning and the end, the first
and
the last." (Rev. xxii. 13.) Thus "grace reigns" tri-
umphant.
The foundation is laid in grace, and the head-
stone
will be brought forth with shoutings, crying, "Grace,
* "Da quod jubes, et jube
quod vis." ― Augustine.
† "Quod lex
imperat, fides impetrat."
VERSE
6. 11
grace
unto it." (Zech. iv. 7.) The Saviour's work is finished,
and
Jesus is crowned Lord of all for ever.
6.
Then shall I not be ashamed, when I have
respect unto all
thy
commandments.
The Lord expects our obedience to be not
only "diligent,"
but
universal. Willingly to dispense with the least of the
commandments, proves that we have
yet to learn the spirit
of
acceptable obedience. (Matt. v. 19.) Grace is given and
suited
for all, no less than for one of them, "that we might
walk
worthy of the Lord unto all pleasing."
(Col. i. 10.)
One
lust "regarded in the heart" is sufficient to keep
possession
for the tyrant, however others may be restrained.
Even
Herod could "do many things;" and yet his adulter-
ous
wife cherished in his bosom, too plainly proved the
sovereignty
of sin to be undisturbed. (Mark, vi. 11-20.)
Saul
slew all the Amalekites but one; and
that single ex-
ception
to universal obedience marked his unsoundness,
cost
him the loss of his throne, and brought him under the
awful
displeasure of his God. (1 Sam. xv. 12-23.) And
thus
the corrupt unmortified member brings the whole body
to
hell. (Mark, ix. 43-48.) Reserves are the canker upon
godly
sincerity. A secret indulgence —"the rolling of the
sweet
morsel under the tongue,"—"the part of the price
kept
back" (Acts, v. 1, 2)— stamps our service as a rob-
bery,
not as an offering. We may be free, sincere, and
earnest
in many parts of our prescribed duty; but this
"root
of bitterness" renders the whole an abomination.
Sincerity therefore must be the stamp of my
Christian
profession.
Though utterly unable to render perfect obe-
dience
to the least of the commandments, yet my desire
and
purpose will have respect unto them all.
I shall no more
venture
to break the least than the greatest of them; much
less
shall I ever think of attempting to atone for the breach
of
one by the performance of the rest. They are indeed
12 EXPOSITION OF PSALM CXIX.
many
commandments; yet — like links in a chain — they
form
but one law; and I know who has said, "Whoso-
ever
shall keep the whole law, and yet offend in one point,
he
is guilty of all." (
fessor
may confine his regard to the second table (as if the
first
were ceremonial, or obsolete, or the regulation of the
outward
man was the utmost extent of the requirement,) I
would
fix my eye with equal regard to both, yet specially
marking
any command in either of them; that may appear
most
directly opposed to my besetting corruptions. Thus
walking
in the fear of the Lord," I may hope to walk "in
the
comfort of the Holy Ghost" (Acts, ix. 31); and
"hereby
shall I know that I am of the truth, and shall
assure
my heart before God." (1 John, iii. 19.)
But where, in my strictest walk, is my hope
of accept-
ance,
but in him, whose obedience has "fulfilled all right-
eousness"
(Matt. iii. 15) in my stead, and whose death "has
redeemed
me from the curse" (Gal. iii. 13) of my unright-
eousness,
when repentance, prayers, and tears, would have
been
of no avail? Yet it is only in the path of holiness
that
we can realize our acceptance. (1 John, i. 7; ii. 5;
iii.
21, 24.) The heart occupied with this world's pleasure
knows
nothing of this heavenly joy. Its brightness is
dimmed—its
freshness fades —its life withers —in the
very
breath of an unholy world. A godly assurance of the
present
favour of God must be weakened by self-indulgence,
unwatchfulness,
allowance of secret sins, or neglect of secret
duties.
"If thou return to the Almighty"—said a wise
man—"thou
shalt be built up, thou shalt put away
iniquity
far
from thy tabernacles. Then shalt thou
have thy delight
in
the Almighty, and shalt lift up thy face
unto God." (Job,
xxii.
23, 26.)
Let us then carefully examine the character
of our
assurance.
Does it rest simply and exclusively upon the
testimony
of the Gospel? Will it abide the test of the
word
of God? Is it productive of tenderness of conscience,
VERSE
7. 13
watchfulness,
and circumspection of conduct? Does it ex-
ercise
our diligence in adding grace to grace, that we may
"make
our calling and election sure," and that "an entrance
may
be ministered to us abundantly into
the everlasting
kingdom
of our Lord and Saviour Jesus Christ?" (2 Pet.
i.
5-11.) How boldly can we plead our Christian confidence
in
the path of godliness —"I have stuck
unto thy testimonies;
O Lord, put me not to
shame. Let my heart be sound in thy
statutes, that I be not
ashamed."
(Verses 31, 80.)
7.
I will praise thee with uprightness of
heart, when I shall
have learned thy righteous
judgments.
The righteous
judgments of God include the whole reve-
lation
of his word ― so called — as the rule by which he
judges
our present state, and will pronounce our final sen-
tence.
(John, xii. 48.) David's attainments here seemed
to
be as nothing. So much remained unlearned and un-
known,
that he could only anticipate the time, when
he
should have learned them. "Thy commandment"—he ex-
claims
—"is exceeding broad."
(Verse 96.) When the
Apostle,
after twenty years' acquaintance with the gospel,
expressed
it as the one desire of his heart —"That I may
know
Christ" (Philip. iii. 10-14); evidently he entertained
the
same humbling views of his high attainments, and the
same
exalted apprehensions of the value of treasures yet
unexplored,
and progressively opening before him. Thus
the
wisest saints are only students in the
Yet
whatever their learning be, it casts
them into the mould
and
spirit of their doctrine. (Rom. vi. 17.) Conceit, how-
ever,
of knowledge is the greatest enemy to knowledge, and
the
strongest proof of ignorance; so that, "if any man
think
that he knoweth anything, he knoweth nothing yet
as
he ought to know."—"He deceiveth himself." (1 Cor.
viii.
2. Gal. vi. 3.)
14 EXPOSITION OF PSALM CXIX.
But what is the motive, that enlivens the
believer in
this
holy learning? Is it that he may live
upon the airy
breath
of human applause? No, rather that he may "praise
his God with uprightness
of heart."
When our mind is dark,
our
lips are sealed. But when "he opens our understand-
ings"
to "learn his judgments,"
he will next "open our lips,
and
our mouth shall show forth his praise." (Ps. li. 15;
also
verses 27, 171.) And this indeed is the end for
which
"his people are formed" (Isa,. xliii. 21); for which
they
"are called out of darkness into marvellous light."
(1
Pet. ii. 9.) This is the daily frame, in which our God
will
be glorified.* Yet must we live as well as sing his
praise.
"The praise of the upright heart
will be shown in
the
holy walk and conversation." (Ps. cxvi. 12-14.)
But let us watch, that our praise really
flows "out of
the
abundance" of what our hearts have "learned" of his
"righteous judgments." For do we not
sometimes speak of
our
Saviour with a secret lurking after self-exaltation?
May
we not really be seeking and serving ourselves in the
very
act of seeming to serve and honour him? Surely the
very
thought of the selfishness that defiles our holiest
earthly
praise, may well quicken our longings after that
world
of praise, where the flame burns active, bright, inces-
sant;
where we shall offer our sacrifices without defilement,
without
intermission, without weariness, without end. (Rev.
iv.
8.)
8. I
will keep thy statutes: O forsake me not utterly.
The resolution to "keep the Lord's statutes" is the
na-
tural
result of having "learned his
righteous judgments." But
how
happily does David combine "simplicity" of depend-
ence
with "godly sincerity" of obedience! Firm in his
* Ps. 1. 23. For an example of the uprightness of heart in the
service
of praise here alluded to, see 1
Chron. xxix. 13-18.
VERSE
8. 15
purpose,
but distrustful of his strength, instantly upon
forming
his resolution, he recollects that the performance is
beyond
his power; and therefore the next moment, and
almost
the same moment, he follows it up with prayer,
"I will keep thy statutes: O forsake me not
utterly. Oh!
beware
of self-confidence in the Christian course. We
stumble
or advance, as we lean upon an arm of flesh, or
upon
an Almighty Saviour. Temporary desertion may be
the
seasonable chastisement of spiritual wantonness. When
grace
has been given in answer to prayer, it was not duly
prized,
or diligently improved. The "Beloved"— in answer
to
solicitation —"is come into his garden:" he knocks at
the
door, but the spouse is "asleep." The answer to prayer
was
not expected, not waited for, and therefore not enjoyed;
and
the sleeper awakes too late, and finds herself forsaken
by
the object of her desire. (Cant. iv. 16, with v. 1-6.)
Again—when
we have given place to temptation (2 Chron.
xxxii.
31); when "our mountain stands strong" (Ps. xxx.
6,
7); when love for our Saviour "waxes cold," and our
earnestness
in seeking him is fainting (Cant. iii. 1-4); we
must
not be surprised, if we are left for a time to the trial
of
a deserted state.
Yet we sometimes speak of the hidings of
God's coun-
tenance,
as if it were a sovereign act, calling for implicit
submission;
when the cause should at least be sought for,
and
will generally be found, in some "secret thing" of in-
dulgence,
unwatchfulness, or self-dependence. (Job, xv. 11.)
It
was while David "kept silence" from the language of
contrition,
that he felt the pressure of the heavy hand of
his
frowning God (Ps. xxxii. 3, 4); and may not the dark-
ness,
which has sometimes clouded our path, be the voice
of
our God—"Thine own wickedness shall correct thee,
and
thy backslidings shall reprove thee; know therefore
and
see, that it is an evil thing and bitter, that thou hast
forsaken
the Lord thy God." (Jer. ii. 19.)
16 EXPOSITION OF PSALM CXIX.
But in the engagement of the Lord's
everlasting cove-
nant,
how clear is the warrant of faith!—how ample the I
encouragement
for prayer—"Forsake me not utterly!"
David
knew and wrote of the Lord's unchangeable faith-
fulness
to his people; and while he dreaded even a tem-
porary
separation from his God more than any worldly
affliction,
he could plead that gracious declaration—"Ne-
vertheless,
my loving-kindness will I not utterly take from
him,
nor suffer my faithfulness to fail." (Ps. lxxxix. 33.)
We
would not indeed make the promises of grace an en-
couragement
to carelessness: yet it is indispensable to our
spiritual
establishment that we receive them in their full,
free,
and sovereign declaration. How many fainting souls
have
been refreshed by the assurances —"For a small mo-
ment
have I forsaken thee; but with great mercies will I
gather
thee: with everlasting kindness will I have mercy
on
thee, saith the Lord thy Redeemer!" "My sheep shall
never
perish; neither shall any pluck them out of my
hand."
(Isa. liv. 7, 8. John, x. 28.) In a lowly, self-
abased,
and dependent spirit, we shall best, however, learn
to
"make our boast in the Lord;" "confident of this very
thing,
that he which hath begun a good work in us, will
perform
it until the day of Jesus Christ." (Ps. xxxiv. 2.
Philip.
i. 6.) And even if awhile destitute of sensible con-
solation,
still our language will be, "I will wait upon the
Lord,
that hideth his face from the house of Jacob; and
I
will look for him." (Isa. viii. 17.)
Great, indeed, is the danger and evil to
the soul, if we
apprehend
the Lord to have forsaken us, because
we are in
darkness;
or that we are out of the way, because we are
in
perplexity. These are the very hand-posts, that show
us
that we are in the way of his own promised leading —
painful
exercise—faithful keeping—eternal salvation: "I
will
bring the blind by a way that they knew not; I will
lead
them in paths that they have not known; I will make
VERSE 8. 17
darkness
light before them, and crooked things straight.
These
things will I do unto them, and not
forsake them."
(Isa.
xlii. 16.) Oh! the rest—the satisfaction of placing
an
implicit confidence in a covenant-keeping God!
Forsaken we may be — but not utterly. David
was for-
saken, not like Saul: (Ps.
xxx. 7; with 1 Sam. xxviii. 6,
16.)
Peter was forsaken, not like Judas
(Matt. xxvi. 75;
with
xxvii. 3-6), utterly and for ever.
What foreboding
have
you of such desertion? Is your heart willing to for-
sake
him? Have you no mournings and thirstings for
his
return? " If, indeed, you forsake him, he will forsake
you."
(2 Chron. xv. 2. Comp. 1 Chron. xxviii. 9.) But
can
you forsake him? 'Let him do as seemeth him
good
(is the language of your heart); I will wait for him,
follow
after him, cleave to his word, cling to his cross.'
Mark
his dealings with you. Inquire into their reason.
Submit
to his dispensation. If he forsakes,
beg his re-
turn:
but trust your forsaking God. "Though
he slay
me,
yet will I trust in him." (Job, xiii. 15. Isa. 1. 10. Hab.
iii.
17, 18.) Though my comfort is clouded, my hope
remains
unchanging, unchangeable—such as I would not
resign
for the glory of an earthly crown. What are these
earnest
breathings — this abiding confidence, but his own
work
in us? And can the Lord "forsake the work of his
own
hands?" (Ps. cxxxviii. 8.) Sooner should heaven and
earth
pass, than the faithful engagements of the gospel be
thus
broken.*
* Augustine's paraphrase of this verse is
beautifully illustrative
of
the believer's conflict in a state of temporary desertion. "O
Lord,
if—lest I should be proud, and should 'say in my prosperity,
I
shall never be removed'—it pleaseth thee to tempt me, yet forsake
me
not over-long;" that is, if thou hast thus forsaken me, that I
may
know how weak I am without thy help, yet "forsake me not
utterly," lest I perish. I
know that of thy good-will thou hast given
me
strength; and if thou turnest away thy face from me, I shall
forthwith
be troubled. "O forsake me not, that I perish not."
18 EXPOSITION OF PSALM CXIX.
PART II.
9.
Wherewithal shall a young man cleanse his
way? by taking
heed thereto according to
thy word.
Why is the young man so especially called to cleanse his
way? Because God justly
claims the first and the best.
And
is it not a most affecting proof of the alienation of the
heart
from God, that the youth of man ― the bloom and
freshness
of his mind—"his first love"—should naturally
be
devoted to the service of sin? Ever since fallen man
"begat
a son in his own likeness," "the imagination of
man's
heart has been evil from his youth." (Gen. v. 3;
viii.
21.) For "who can bring a clean thing out of an
unclean?"
(Job, xiv. 4.) And never does the heart utter
the
cry, "My Father! thou art the guide of my youth"
(Jer.
iii. 4), until the misery of wandering without a guide
has
been painfully felt. And even when Divine grace has
awakened
the desire to return homewards, the habit of
wandering
from God, and the long-cherished pollutions of
sin,
seem to form an almost invincible barrier to progress.
The fearful power of "youthful
lusts," and the madness
with
which the heart is hurried into forbidden indulgences,
give
solemn weight to the inquiry, "Wherewithal
shall a
young man cleanse his
way?"
And the answer is ready.
Let
him "take heed thereto according to
thy word." Thus
did
Joseph (Gen. xxxix. 9), and Daniel with his young
companions
(Dan. i. 8-20; iii. 12-18), "cleanse
their way"
in
the defilement of an heathen atmosphere. It was pro-
VERSE
9. 19
bably
the recollection of this purifying efficacy of the word,
that
induced the venerable Beza to mention in his will,
among
his chief matters of thankfulness to God, the mercy
of
having been called to the knowledge of the truth at the
age
of sixteen; thus, during a course of more than seventy
years'
walk with God, "escaping the pollutions of the
world
through lust." But the "way can
only be cleansed"
by
the cleansing of the heart; for how can a corrupt foun-
tain
"send forth" other than "bitter waters?" (
11,
12.) "Out of the heart are the issues of life." Hence
the
urgent need to cry—"Create in me a clean heart, O
God,
and renew a right spirit within me." (Prov. iv. 23.
Ps.
li. 10.)
How precious, therefore, is the word of God, as the
means
of this cleansing operation! When our Saviour had
been
setting forth himself as "the way, the truth, and the
life,"
and exhibiting the high privilege of union with him-
self,
"Now," he adds, "ye are
clean, through the word which
I have spoken unto you." (John, xiv. 6;
xv. 1-3.) This is
"the
truth," which he pleaded with his Father as the
means
of our sanctification. (Ib. xvii. 17.) This sets out
our
purifying hope. (1 John, iii. 3.) Here are the pro-
mises,
by which we "cleanse ourselves from all filthiness
of
flesh and spirit, perfecting holiness in the fear of God."*
Thus
is restored to man that golden "crown"—the stamp
of
his Maker's holiness— which "fell from his head when
he
sinned." (Lam. v. 16, with Gen. i. 27; Eph. iv. 24.)
But oh! how does the recollection force itself
upon us,
* 2 Cor. vii. 1. Comp. 2 Pet. i. 4.
Augustine's recorded account
of
his own conversion furnishes a striking illustration of this sub-
ject.
Confessions, books, viii., ix. The substance of it may be
found
in Milner's Church History, vol. ii. 353-356. See Dr. Owen's
valuable
work on the Spirit for a most instructive use made of
it,
as throwing light upon the doctrine of conversion. Book iii.
chap.
vi.
20 EXPOSITION OF PSALM CXIX.
that
our way wants daily cleansing! so
defiled are our ac-
tions,
our thoughts, our motives,—nay more, our prayers
and
services. Let us then "take heed
according to the word
of God"— specially
thankful for its heavenly light, which
guides
us to the "Fountain, that is opened for sin and for
uncleanness."
(Zech. xiii. 1.) Let us also, under the same
Divine
light, seek for the daily sanctifying influence of the
Spirit
of God. "Who can understand his
errors? Cleanse
thou me from secret
faults."
(Ps. xix. 12.) "Cleanse the
thoughts of my heart by
the inspiration of thy Holy Spirit."
(Prayer-Book.)
10.
With my whole heart have I sought thee; O
let me not
wander from thy
commandments.
Attention to the word, however important
(ver. 9), can
never
be practically effective without earnest prayer. Indeed
this
is the character of the Lord's people, "a generation of
seekers" (Ps. xxiv. 6);
and yet how much do we lose of the
comfort
of our religion, and obscure the glory of our pro-
fession,
by neglecting to bring "our whole
heart" to this
work!
When sin is vigorous, and our spiritual affections
are
dull, and various hindrances combine in prayer, at this
crisis
strong faith is needed to overcome and to persevere.
But
here the soul too commonly yields to the difficulty,
and
contents itself either with heartless complainings, or
with
just sufficient exertion to quiet the voice of conscience,
and
produce a delusive peace within. But the Lord will
not
be found thus. His promise is not to such seekers as
these;
and if we are satisfied with this state, we must look
for
a very scanty measure of spiritual success, accompanied
with
the total absence of spiritual enjoyment. In a far
different
spirit David could appeal—"With my
whole heart
have I sought thee." And this
assurance, instead of pro-
ducing
self-confidence, will, so far as it is genuine, invari-
VERSE
10. 21
ably
show itself in a prayerful acknowledgment of our
weakness
—"O let me not wander from thy
commandments."
Yet
the feeblest desire and attempt to seek the Lord is
the
Spirit's rising beam in the heart, a "day of small
things"
not to be "despised." (Zech. iv. 10.) It is distin-
guished
from every other principle by the simplicity of its
object—"This
one thing I do. One thing have I de-
sired
of the Lord; that will I seek after." (Philip. iii. 13.
Ps.
xxvii. 4.) My God! my Saviour! with my
whole
heart have I sought thee. "The desire of my
soul is to thy
name,
and to the remembrance of thee. With my soul
have
I desired thee in the night; yea, with my spirit
within
me will I seek thee early." (Isa. xxvi. 8; 9.)
When the soul is thus conscious of
"following the
Lord
fully," there is a peculiar dread of
wandering. In a
careless
or half-hearted state, wanderings are not watched,
so
long as they do not lead to any open declension. Secret
prayer
will be hurried over, worldly thoughts unresisted,
waste
of time in frivolous pursuits indulged, without much
concern.
Not so, when the heart is fully in
pursuit of its
object.
There is a carefulness, lest wandering thoughts
should
become habitual. There is a resistance of the first
step,
that might lead into a devious path. The soul re-
members
the "wormwood and the gall" (Lam. iii. 19),
"the
roaring lion," and the devouring wolf; and in the
recollection
of the misery of its former wandering, dreads
any
departure from the Shepherd's fold. This blessed
state
of mind the flock of Christ should cherish with godly
jealousy.
Yet let it be remembered, that daily progress in
the
heavenly walk is not maintained by yesterday's
grace.
Humble
and dependent prayer must fetch in a fresh supply
continually—"O let me not wander from thy commandments."
Lord,
I feel my heart so prone to wander. My affections
are
often scattered to the ends of the earth. "Unite my
heart
to fear thy name." (Ps. lxxxvi. 11.) Concentrate
22 EXPOSITION OF PSALM CXIX.
every
thought, every desire, in thyself, as the one object
of
attraction.'
11
. Thy word have I hid in my heart, that I
might not sin
against
thee.
What an aggregate of guilt and misery is
comprehended
in
this short word "sin"—the greatest curse that ever
entered
the universe of God, and the parent of every other
curse!
Its guilt is aggravated beyond the conception of
thought.
Injury to a
Its
power is misery wherever it extends —in the family—
in
the world. In eternity its power is unrestrained. Some-
times
the death-bed scene casts a fearful gleam of light
upon
"the worm that never dieth, and the fire that never
shall
be quenched" (Mark, ix. 44): but experience only
can
develope its full-grown horrors. How supremely im-
portant
therefore is the object of our preservation from sin!
and
how wisely adapted are the means to the end! That
word—which the man of God
had just before mentioned
as
the guide to the cleansing of the way
(Verse 9)—he hides
within his heart—not for concealment,
but for security
(Matt.
xxv. 25; Ps. xl. 10; with Exod. xxv. 21; Job,
xxii.
22), that it may be ready for constant use. (Josh. i. 8.)
It
is not therefore a mere acquaintance with the
word, that
will
avail us. There must be a cordial assent — a sound
digestion
— a constant respect. It must be to us the rule
that
we would not transgress—the treasure that we are
afraid
to lose. (Matt. xiii. 44.) Often indeed Satan shuts
out
its entrance. He "catches away that which was sown."
Too
often, again, it is "withered or choked" in the soil. But
"the
honest and good heart" "hides
it, keeps it, and brings
forth
fruit with patience, unto perfection." (Luke, viii. 15,
with
the whole parable.) Here it "wells richly in all
wisdom"
(Col. iii. 16), the storehouse, as occasion requires;
VERSE
11. 23
a
principle of holiness; a covering from sin. In this view
it
is recommended by one who had well acquainted himself
with
its valuable uses: "My son, let them not" (the
Divine
precepts) "depart from thine eyes; keep sound
wisdom
and discretion. So shall they be life unto thy soul,
and
grace to thy neck. Then shalt thou walk in thy way
safely,
and thy foot shall not stumble." (Prov. iii. 21-24.
Comp.
Prov. ii. 10-15.) David also gives us the same
experience:
"By the word of thy lips I have kept me
from
the paths of the destroyer." (Ps. xvii. 4.) And it
was
probably this recollection, combined with a sense of
continual
danger, that suggested the prayer —"Order my
steps
in thy word; and let not any iniquity have dominion
over
me." (Verse 133.)
The value of the word is inestimable, as our means of
walking
with God in the hurry, business, and temptation
of
the day. The Psalms furnish precious materials for
ejaculatory
prayer; the promises, food for comfort (Verses
50,
92); the rules, such light in perplexity (Verse 105.
Prov.
iii. 5, 6); the instruction, such solid matter for
godly
conference (Col. iii. 16)— all operating for one end
—a
preservation from sin. Being from the
word—a mani-
festation
of the Saviour's love—what a keeping of the
heart!
what a quickening motive! How seasonable in
worldly
temptation is the warning of the word hid
in the
heart,
"No man, having put his hand to the plough, and
looking
back, is fit for the
61,
62.) So in the spiritual conflict, let this word—"Him
that
cometh to me, I will in no wise cast out," be hid in
the heart—what a preservation is
it against unbelief!
(John,
vi. 37.) Take the word to the
unbelieving believer
(if
the expression may be allowed), alarmed by ridicule or
persecution—"If
the world hate you, ye know that it hated
me
before it hated you." (John, xv. 18.) Fearing that he
shall
never hold out to the end; "I will never leave thee
24 EXPOSITION OF PSALM CXIX.
nor
forsake thee." (Heb. xiii. 5.) Trembling lest his sins
should
rise up to his condemnation―"The blood of Jesus
Christ
the Son of God cleanseth from all sin." (1 John, i.
7.)
And then as to duties: Let his Saviour's word
rebuke
his
indolence and unwatchfulness—"What! could ye not
watch
with me one hour? Watch and pray, that ye enter
not
into temptation." (Matt. xxvi. 40, 41.) Hide in the
heart
the sorrowful story of his agony in the garden, and
his
death on the cross, that "sin may appear yet more
exceeding
sinful."
But how is the word to gain entrance into hearts like
ours?
How shall it be "hid" in so
unkindly a soil? No
power
of man surely can plant it there. The Holy Spirit's
Almighty
agency must be diligently sought; for in pro-
portion
as we are filled with his gracious influence shall we
be
armed, as was our Master, for the effectual resistance of
our
spiritual temptations. (Comp. Luke, iv. 1-12.)
Lastly, connected with this subject, mark the Christian's
character —"In whose heart
is my law." (Isa. li. 7.) His
security—"None
of his steps shall slide." (Ps. xxxvii. 31.)
His happiness—"O how I love thy
law." (Verse 97.)
His victory—"The word of God
abideth in him, and he
hath
overcome the wicked one." (1 John, ii. 14; with Eph.
vi.
17.) All infallibly provided by the covenant promise,
"I
will put my law in their inward parts, and write it in
their
hearts." (Jer. xxxi. 33.) Oh! let us not then shrink
from
a close contact with the word, though
the cost may be
the
cutting off a right hand for the saving of the life. There
is
no better test of our security, than our willingness to
come
to the searching light of the word.
(Comp. John, iii.
20,
21.)
12. Blessed
art thou, O Lord: teach me thy statutes.
"Praise is comely for the
upright." (Ps. xxxiii. 1, 2.)
VERSE
12. 25
It
is at once their duty and their privilege. But what does
its
highest exercise amount to, when placed on the ground
of
its own merit? We clothe our ideas with magnificence
of
language, and deck them out with all the richness of
imagery;
and perhaps we are pleased with our forms of
praise.
But what are they in his sight beyond the offering
of
a contemptible worm, spreading before its Maker its own
mean
and low notions of Divine Majesty? If a worm were
to
raise its head, and cry—'O sun! thou art the source of
light
and heat to a widely-extended universe'—it would,
in
fact, render a higher praise to the sun, than we can ever
give
to our Maker. Between it and us there is some pro-
portion—between
us and God none. Yet, unworthy as
the
offering confessedly is, he will not despise it. Nay,
more,
instead of spurning it from his presence, he has
revealed
himself as "inhabiting the praises of
xxii.
3); thus intimating to us, that the service of praise
is
"set forth in his sight as incense;" and at the same
time,
that it should be the daily and unceasing exercise of
one
at his own home.
The true character of praise, however,
depends entirely
upon
the state of the heart. In the contemplative philo-
sopher
it is only cheerless, barren admiration: in the believer
it
becomes a principle of comfort and encouragement. For,
can
he forget the revelation, which his God has given of
himself
in the gospel of his dear Son; how it divests every
attribute
of its terrors, and shines before us in all the glory
of
his faithfulness and love? The ascription of praise—
"Blessed art thou, O Lord," frames
itself therefore into
the
prophet's song―"Who is a God like unto thee, that
pardoneth
iniquity, and passeth by the transgression of the
remnant
of his heritage? He retaineth not his anger for
ever,
because he delighteth in mercy." (Mic. vii. 18.)
Truly then he is "blessed" in himself, and delights to
communicate
his blessedness to his people. Hence we are
26
EXPOSITION OF PSALM CXIX.
emboldened
to ask for continual "teaching in
his statutes,"*
in
the truths which he has revealed, and the precepts which
he
has enjoined; that we may "be followers of him, as dear
children,"
and "walk with him in love." (Eph. v. 1, 2.)
The
practical influence, however, of Divine light, con-
stitutes
its peculiar privilege. Man's teaching puffeth up
—
God's teaching humbleth. Man's teaching may lead us
into
error as well as into truth — God's teaching is "the
unction
from the Holy One, by which we know all things."
(1
John, ii. 20.) Man's teaching may make us more
learned
— God's teaching makes us more holy. It persuades,
while
it enlightens. It draws the heart, inclines the will,
and
carries out the soul to Christ. (John, vi. 44, 45.) The
tried
character of God encourages us to look for his teach-
ing—
"Good and upright is the Lord; therefore will he
teach
sinners in the way." (Ps. xxv. 8.) Our warrant is
especially
confirmed in approaching him as our covenant
God
— "Lead me in thy truth, and teach
me; for thou art
the God of my salvation. Teach me to do thy
will: for thou
art my God." (Ps. cxliii.
10.)
Reader! do you desire to praise your God?
Then learn
to
frequent the new and living way, "by which alone you
can
offer your sacrifice acceptably." (Heb. x. 20; xiii. 15.
1
Pet. ii. 5.) And while engaged in this holy service,
inquire,
surrounded as you are with the means of instruc-
tion,
what progress you are making in his
statutes. Seek to
have
a deeper acquaintance with the character of God.
Seek
to be the vessels of honour and glory, into which he
is
pouring more and more continually, "until they be filled
with
all the fulness of God." (Eph. 19.) Value the
unspeakable
blessing of Divine teaching, by which you learn
to
live the life, and begin the blessedness
of God.
*
The same acknowledgment and plea are made in verses 64, 68.
VERSE
13. 27
13.
With my lips have I declared all the judgments
of thy
mouth.
We have seen the word hid in the heart: now we see it
poured
forth from the lips. The Lord has taught
us his
statutes; now we declare these judgments of his mouth.
But
who
can declare them with unction and
power, save those
who
are taught of God? Now we are
introduced to the high
and
honourable privilege of becoming a witness for our
Saviour!
(Philip. ii. 16.) Our opportunities of service are
our
talents, and we trade with a large increase; for "to
every
one that hath shall be given, and he shall have
abundance."
(Matt. xxv. 29.) But—"our lips are our
own"
(Ps. xii. 4)—is the proud language of the world.
Blessed
be God; "we know that we are not our own."
(1
Cor. vi. 19.) Most gladly do we acknowledge, that he,
who
fashioned our lips, has the best claim to their service.
And
when he has added to the claim of creation the right
of
purchase (1 Cor. vi. 20), what further constraining can
we
need, to induce the consecration of all that we are, and
all
that we have, to his glory!
This is a family obligation — to declare the judgments of
God's mouth. Thus did Abraham
obtain a blessing for his
children.
(Gen. xviii. 19.) Heavenly blessings are the gra-
cious
reward of thus honouring our God. (Deut. xi. 18-21.)
This
also is the material of our general intercourse — fruit-
ful
in spiritual results. Thus did Andrew bring Peter
(John,
i. 40-42), and the women of
bours
(John, iv. 29, 30), to Jesus. What might we not do
for
our fellow-sinners, if our intercourse with them was the
overflowing
of a heart full of love; guided by a single de-
sire
to glorify our Saviour, and to edify his Church! Fearful,
indeed,
is the guilt of sinful silence; and those, who thus
prove
their unfaithfulness to God, may well tremble at his
awful
denunciations. And yet it is possible to be bold in
28
EXPOSITION OF PSALM CXIX.
speech
for God, when in the closet, the family, or the world,
our
consciences justly convict us of insincerity: "Thou
that
teachest another, teachest thou not thyself?" (
ii.
21.) Let us seek, therefore, to have our hearts "filled
with
the Spirit" (Eph. v. 18, 19); otherwise ours will be
"the
talk of the lips, which tendeth only to penury."
(Prov.
xiv. 23; with x. 19.)
This subject illustrates the character of the Lord's peo-
ple
—"The mouth of the righteous speaketh wisdom, and
his
tongue talketh of judgment" (Ps. xxxvii. 30); their
resolution —"My mouth shall
show forth thy righteousness
and
thy salvation all the day; for I know not the numbers
thereof"
(Ps. lxxi. 15); their prayer—"O
Lord, open thou
my
lips, and my mouth shall show forth thy praise" (Ps.
li.
15); their blessing —"The lips
of the righteous feed
many.
A wholesome tongue is a tree of life." (Prov. x. 21;
xv.
4.) The example of the Saviour, here as everywhere,
is
our perfect and encouraging pattern: "I have preached
righteousness
in the great congregation; Lo! I have not
refrained
my lips, O Lord, thou knowest." (Ps. xl. 9, 10;
with
Luke, iv. 16-22.) In this spirit of their Master, the
Apostles
awed their persecutors into forbearance: "We
cannot
but speak the things which we have seen and heard."
(Acts,
iv. 20.)
How sinful is it to employ our lips for any
but the
Lord!
Yet not less sinful is our reluctance to employ them
for
him! Surely the day, when perhaps we have been fluent
in
worldly conversation, and yet have neglected our oppor-
tunities
of speaking a word for him, must be considered a
lost
day! Is there not much cause for watchfulness, prayer,
and
self-denial; lest our silence should deny him, whom by
every
obligation we are bound to confess? If our inability
to
bear a testimony for our Lord is not painful to us (Comp.
Ps.
xxxix. 1, 2; Jer. xx. 9), must we not suspect, if not
the
sincerity, at least the strength, of our attachment to
VERSE
14. 29
his
precious name? and we can do no better than retire into
our
closets with the prayer of contrition—"Enter not into
judgment
with thy servant, O Lord." (Ps. cxliii. 2.)
14.
I have rejoiced in the way of thy
testimonies, as much as
in all
riches.
How natural is it to be speaking of that
which is our
delight!
The man of God was always declaring the
Lord's
judgments, because they were his rejoicing. There is indeed
a
real joy in despising earthly joys. "How sweet"—said
Augustine,
referring to the period of his conversion —"was
it
in a moment to be free from those delightful vanities, to
lose
which had been my dread; to part with which was now
my
joy!"* More satisfying is the believer's rejoicing in the
way of God, than that of the miser
in his untold riches.
(Verses
72, 127.) Here he may safely say to his soul,
"Soul,
thou hast much goods laid up for many years; take
thine
ease." And these are the only riches within the reach
of
all. If we are poor in this world, it is the Lord's pro-
vidence.
If we are poor in grace, it is our own fault. It
is
because we have despised our Lord's "counsel to buy of
him
gold tried in the fire, that we may be rich." (Rev. iii.
18.)
And what is this enriching portion?—"Things
* "Quas amittere metus erat, jam
dimittere gaudium fuit."—
Aug.
Confess. Book ix. Never man in his unregenerate state, by
his
own confession, more strongly illustrated the truth of our Lord's
declaration,
"Whosoever committeth sin is the servant of sin."
(John,
viii. 34; with 2 Pet. ii. 19.) He describes himself actually
as
"wallowing in the mire," with as much delight, as if he were
rolling
himself in a bed of spices, or perfuming himself with the
most
precious ointment. ("Volutare in cæno, tanquam cinnamonis
et
unguentis pretiosis.") Yet when the word pierced his heart, and
brought
a new bias and taste into his soul, how delightfully was his
language
changed in the recollection of his past "excess of riot!"
"Quam
suave est istis suavitatibus carere!"
30
EXPOSITION OF PSALM CXIX.
present
or things to come" (1 Cor. iii. 22); something
enjoyed,
and much more expected: the mercies of eternity
added
to the blessings of time; the riches of both worlds
—all
assured to him by the covenant of grace "in the way
of the Lord's
testimonies."
Is it not then most strange, that,
with
such treasure in possession and in prospect, the child
of
God should be so careless in increasing his store, and in
confirming
his own interest in it? But the riches of
God's
testimonies have this peculiar
property, that they cease to
rejoice
the heart, when they are not uppermost there. Have
there
not been times, when we have actually rejoiced in the
accession
of some worldly good, or the accomplishment of
some
worldly desire, more than in this heavenly treasure?
What
then do we count our riches? To
thrive in grace, or
in
the world? To be rich towards God, or for our own in-
dulgence?
But though we would rejoice in the testimonies, and would
not,
for all this world can afford, lose a verse or a letter of
our
Bibles, yet we cannot be satisfied with a general interest.
Many
texts— doctrinal, practical, or experimental —have
been
specially sealed by the Divine Spirit upon our hearts.*
This
or that promise—yea, all the land of promise, as much
as
I can set my foot upon—is mine. From these precious
testimonies, shall we not increase
our little stock, until we
have
apprehended the full enjoyment of the whole if in-
deed
the fulness of that which is called "unsearchable"
(Eph.
iii. 8) can ever be, in this life at least, completely
enjoyed?
But it is not so much in the Lord's
testimonies, as "in
the way of them," that David
rejoiced—the way to God, of
which
they testify (John, xiv. 6 with v. 39); "the way
of
holiness" (Isa. xxxv. 8), in which they lead—the narrow
way
of the cross — so contrary to our natural desires and
* "This is my scripture"— Origen
used to say of such texts.
VERSE
15. 31
inclinations,
that none but the true sheep of Christ can
ever
enter, or continue in it. Who that walks in these
ways will fail to find them,
in duties no less than in privi-
leges,
"paths of pleasantness and peace?" Our happiness
is
not withered, but flourishing. "Thus saith the Lord,
Stand
ye in the ways, and see, and ask for the old paths,
where
is the good way, and walk therein, and ye shall find
rest
for your souls." (Jer. vi. 16.)
15.
I will meditate in thy precepts, and have
respect unto
thy ways.
Our rejoicing
in the testimonies of God will naturally flow
in
an habitual meditation in them.
(Verse 97. Ps. i. 2.)
The
thoughts follow the affections. The carnal man can
never
be brought to this resolution. Having no spiritual
taste,
he has no ability for spiritual meditation.
Indeed
many
sincere Christians, through remaining weakness and
depravity,
are too often reluctant to it. They are content
with
indolent reading: and, with scarcely a struggle or a
trial,
yield themselves up to the persuasion, that they are
unable
sufficiently to abstract their minds for this blessed
employment.
But let the trial prove the work. Persever-
ance
will accomplish the victory over mental instability,
and
the spiritual difficulty will give way to prayer, "Lord!
help
me." The fruitfulness of this employment will soon
be
manifest. Does it not "stir up the gift of God that is
in
us" (2 Tim. i. 6), and keep the energies of the heart in
a
wakeful posture of conflict and resistance? Besides this,
it
is the digestive faculty of the soul, which converts the
word
into real and proper nourishment: so that this revolv-
ing
of a single verse in our minds is often better than the
mere
reading of whole chapters." Thy words were found,
and
I did eat them; and thy word was unto
me the joy and
32
EXPOSITION OF PSALM CXIX.
the
rejoicing of my heart."* Thus the mind becomes the
instrument
of faith and love—of joy and strength.
But this meditation not only includes the
stated times
of
thought, but the train of holy thoughts, that pass
through
the mind during the busy hours of the day. This
maintains
an habitual flow of spiritual desires, and excites
the
flame of love within, till at length the Psalmist's reso-
lution
becomes the inwrought habit of our minds—"I will
meditate in thy precepts."
Can we want a subject for meditation, if
indeed the
salvation
of Jesus has been made known to our souls?
While
musing upon the glorious theme, does not "the fire
burn"
(Ps. xxxix. 3 and comp. xlv. 1) within, as if our
hearts
were touched with a live coal from the altar of God?
Chide
then, believer, thy dull and sluggish spirit, that
suffers
the precious manna to lie ungathered upon the
ground,
that is slow to entertain these heavenly thoughts;
or
rather that heavenly guest, whose peculiar office it is
to
"help our infirmities" (Rom. viii. 26), and especially
to
"take of Christ's, and show it unto us." (John, xvi.
14,
15.)
The exercise, however, of this, as of every
other duty,
may
prove a barren form, that imparts neither pleasure nor
profit.†
Let each of us then ask—'What distinct experi-
mental
benefit have I received from the word? Do I en-
* Jer. xv. "Meditation is that
exercise of mind, whereby it
recalls
a known truth, as some kinds of creatures do their food, to be
ruminated
upon, until the nutritious parts are extracted, and fitted
for
the purposes of life."—Bishop
Horne on this verse.
† "If a chapter be read with the eye
merely, while the mind
remains
inattentive, and the book be shut as soon as the chapter
is
finished, and thus, what has been read immediately escape the
memory;
what is there to surprise, if, after the whole Bible has
been
several times read through, we discover in ourselves no in-
crease
of piety and devotion?" ― Professor
Francke.
VERSE
16. 33
deavour
to read it with prayerful meditation, until I find
my
heart filled with it?
But this communing with the word is not for
contem-
plation,
but for practice. (Josh. i. 8.) By meditating
on
God's precepts, we learn to have respect unto his ways—care-
fully
"pondering the path of our feet," that we "turn not
aside."
(Prov. iv. 26, 27.) "Thy
loving-kindness is before
mine eyes; and I have
walked in thy truth."
(Ps. xxvi. 3.)
"My
foot," saith Job, "hath held his steps; his ways have
I
kept, and not declined. Neither have I gone back from
the
commandment of his lips; I have esteemed
the words of
his mouth more than my
necessary food."
(Job, xxiii. 11, 12.)
16.
I will delight myself* in thy statutes: I
will not forget
thy
word.
As delight
quickens to meditation (Verses 14,
15), so
does
the practical habit of meditation
strengthen the prin-
ciple
of delight. In the enjoyment of this
delight, the
Christian
(however small his attainments may be) would
rather
live and die, than in the pursuit, and even in the
possession,
of the most satisfying pleasures of a vain and
empty
world. But if it be a real "delight
in the Lord's
statutes," it will be
universal — when they probe the secret
lurking-places
within, and draw out to the full light the
hidden
indulgences of a heart that is yet carnal (see
vii.
14; 1 Cor. iii. 1, 3); when they call for the entire
crucifixion
of every corrupt inclination, and the unreserved
surrender
of all to the self-denying service of our God. This
spirit
is very different from the delight of
the hypocrite,
which
is rather to "know," than to do, the "ways of his
God"
(Isa. lviii. 2); and, therefore, which is satisfied with
* "I will solace and recreate
myself."—Ainsworth. A beau-
tiful
illustration of the refreshment of the word, when the mind is
tired
out with the toilsome encumbering cares of the world.
34
EXPOSITION OF PSALM CXIX.
outward
conformity, with little or no desire to "understand
the
errors" of his heart, that he might be "cleansed from
secret
faults." (Ps. xix. 12.) The spring of our obedience
will
therefore prove its sincerity; and the reality of our
love
will be manifested by its fruitfulness and active cheer-
fulness
in our appointed sphere of duty.
We may also observe here an evidence of
adoption.
Obedience
is not a burden, but a delight. The
servant may
perform the statutes of God, but
it is only the son who
"delights in them." But what—we may
ask —is the spring it
of
adoption? It is "the Spirit of the Son sent into our
hearts,
whereby we cry, Abba, Father." (Gal. iv. 6.) It is
because
we are at peace with God through Jesus Christ;
because
the statutes are the message of
reconciliation through
him,
that they become delightful to those, who are par-
takers
of this great salvation. "The spirit of adoption,"
therefore,
as the principle of delight, is the spring of accept-
able
obedience in the Lord's service.
And surely those who are serving him in
this happy
filial
walk, are not likely to "forget his
word." As the eye
is
continually turned to the object of its affection, so the
eye
of the soul, that has been fixed with delight
on the ways
of
God, will be habitually resting upon them. As one of
the
wise heathens observed—'I never yet heard of a covet-
ous
old man, who had forgotten where he had buried his
treasure.'*
The reason is abundantly evident. His heart
is
in it. And this explains the forgetfulness of the ungodly
or
the formalist. They have no delight in
the statutes. And
who
is not glad to forget what is
distasteful? But if we
"have
tasted that the Lord is gracious"— if we have found
a
treasure "in the way of his testimonies"—we cannot
forget the sweetness of the
experience, or where to go to
refresh
ourselves with the repetition of it.
* "Nec vero quenquam senem audivi
oblitum quo loco thesau-
rum
obruisset."—
VERSE 16. 35
Forgetfulness of the
word
is, however, to the Christian, a
source
of continual complaint, and sometimes also of most
distressing
temptation. Not that there is always a real
charge
of guilt upon the conscience. For, as
what
quaintly observes—'Grace makes a good heart-
memory,
even where there is no good head-memory.' But
means
must be used, and helps may be suggested. Watch-
fulness
against the influence of the world is of the first
importance.
How much of the good seed is choked by the
springing
thorns! (Matt. xiii. 22.) If our hearts are ever
refreshed
with spiritual delight, we should be as cautious
of
an uncalled-for advance into the world, as of exposing an
invalid's
susceptible frame to a damp or an unhealthy
atmosphere.
Whatever warmth has been kindled in spi-
ritual
duties, may be chilled by one moment's unwary rush
into
an unkindly clime. We would also recommend in-
creasing
attention to the word, as the means of its preserv-
ation
(Heb. 1)—the exercise of "faith," without which
it
will "not profit" (Ib. iv. 2)—the active habit of love,
bringing
with it a more habitual interest in the statutes
(Verse
15) — all accompanied with unceasing prayer for the
gift
of the Holy Spirit, made the express subject of promise
for
this purpose. (John, xiv. 26.) Under his heavenly teach-
ing
and recollection, what delight will
be found in the statutes!
what
blessed remembrance of his word! And what a happy
spirit
is this delight and remembrance of the word—the affec-
tions
glowing—the memory pondering—the presence and
manifestation
of truth keeping the heart in close commu-
nion
with God! "O Lord God, keep this for
ever in the
imagination
of the thoughts of the heart of thy people, and
prepare
their hearts unto thee." (1 Chron. xxix. 18.)
36
EXPOSITION OF PSALM CXIX.
PART
III.
17.
Deal bountifully with thy servant, that I
may live, and
keep thy word.
This prayer appears to have been much
upon David's
heart,
and in its substance and object it is again repeated.
(Verse
77.) Nor does he fail to acknowledge the answer
to
it. (Verse 65. Comp. Ps. xiii. 6; cxvi. 7, 8.) The be-
liever,
like David, is a man of large expectations. As
regards
himself—his own daily provocations and back-
slidings
—he cannot stand upon his own ground. But
when
he brings with him the name, the blood, the inter-
cession
of Jesus; as soon could God deny his own beloved
Son,
as resist the supplication of those who present this all-
prevailing
plea. (John, xvi. 23, 24.) Nay—is he not his
own
gift to his children, as the pledge of every other gift?
(Rom.
viii. 32.) And what other pledge can they need, to
encourage
them to draw nigh with the largest desire, and
the
most heavenly expectation? We may, indeed, be too
bold
in our manner of approach to God;* but we cannot be
too
bold in our expectations from him. Standing as we do
upon
such high and sure ground, it is equally dishonourable
to
him, and impoverishing to ourselves, to ask only a little
* A beautiful example of reverential
approach, and of the accep-
tance
manifested, is given in Abram's history (Gen. xvii. 3), and is
in
some degree illustrated by the private records of Luther.—Note
on
verses 147, 148.
VERSE
17. 37
of
him. Rather let us, according to his own command,
"open
our mouths wide; and he will fill them." (Ps. lxxxi.
10.)
Rather let us expect that he will deal—not only
favourably—but
bountifully with his servants—that, as "our
God,
he will supply all our need according to his riches in
glory
by Christ Jesus." (Philip. iv. 19.)
And, indeed, the most experienced believer
cannot forget,
that
he is in himself still the same poor, weak, empty, help-
less
creature as at first. Nothing, therefore, short of a boun-
tiful
supply can answer his emergency. And such a supply
is
always at hand. The act of prayer increases the power
to
pray. The throne of grace is a well, which no power or
malice
of the Philistines can stop up. (Comp. Gen. xxvi. 15.)
We
need not say, "We have nothing to draw with, and
the
well is deep." (John, iv. 11.) Faith will enable us
"with
joy to draw out of this well of salvation." (Isa. xii. 3.)
Let
us bring our empty vessels, until "there is not a vessel
more."
(Comp. 2 Kings, iv. 3-6.) Yes—believer—there
is
indeed a bountiful supply of grace—of every kind— suited
to
every want—grace to pardon—grace to quicken—grace
to
bless. Oh! see, then, that you come not empty away.
Remember—who
it that pleads before the throne. Re-
member—that
the grace you need is in his hand. From
eternity
he foreknew your case. He laid your portion by.
He
has kept it for the time of need; and now he only waits
for
an empty vessel, into which to pour his supply. He is
ready
to show you, how infinitely his grace exceeds all
thoughts—all
prayers—all desires—all praises.
And say—what has been the fruit of your
pleading,
waiting
expectancy at "the throne of grace?" Have you
not
returned thence with a fresh spring of devotedness in
his
service, with every selfish thought forgotten in the
desire,
that you "may live, and keep his word?" Nothing
touched
or moved your reluctant heart, but the appre-
hension
of bountiful redeeming love. This makes obedience
38
EXPOSITION OF PSALM CXIX.
easy—delightful—natural—in
a manner unavoidable. It
constrains"
(2 Cor. v. 14) to it. The man now lives
not
the animal life of appetite—not the sensual life of
vanity
and pleasure—but the only life that deserves the
name.
He lives singly, supremely "to him that died for
him,
and rose again." (2 Cor. v. 15.) He "lives, and keeps
his word." His motto and
character now is, "To me to
live
is Christ." (Philip. i. 21. Comp. Acts, xiii. 36.) He
values
life only by his opportunities of serving his God.
(Philip.
i. 20.) The first archangel knows not a higher
object
of existence. And how encouraging the reflection,
that
in this glorious object the meanest servant in the
household
of God is an equal participant with the most
blessed
inhabitant of heaven!
18.
Open thou mine eyes, that I may behold
wondrous things
out of thy
law.
In order to keep God's word, must we not pray to un-
derstand
it? What then is the prayer? Not—give me
a
plainer Bible—but open mine eyes to
know my Bible.
Not—show
me some new revelations beside the law—but
make
me behold the wonders of the law.
David had acquired
in
the Divine school "more understanding than all his
teachers"
(Verses 99, 100); yet he ever comes to his God
under
a deep sense of his blindness. Indeed those who
have
been best and longest taught, are always the most
ready
to "sit at the feet of Jesus" (Luke, x. 39), as if they
had
everything to learn. It is an unspeakable mercy to
know
a little, and at the same time to feel that it is only a
little.
We shall then be longing to know more, and yet
anxious
to know nothing, except as we are taught of God.
There
are indeed in God's law things so wondrous, that
"the
angels desire to look into them." (1 Pet. i. 12.) The
exhibition
of the scheme of redemption is in itself a world
VERSE
18.
39
of
wonders. The display of justice exercised in the way of
mercy,
and of mercy glorified in the exercise of justice, is a
wonder,
that must fill the intelligent universe of God with
everlasting
astonishment. And yet these "wondrous
things"
are
hid from multitudes, who are most deeply interested in
the
knowledge of them. They are "hid," not only from
the
ignorant and unconcerned, but "from the wise and
prudent;
and revealed" only "to babes" (Matt. xi. 25) —
to
those who practically acknowledge that important truth,
that
a man "can receive nothing, except it be given him
from
heaven." (John, iii. 27.) External knowledge is like
the
child spelling the letters without any apprehension of
the
meaning. It is like reading a large and clear print
with
a thick veil before our eyes. Oh! how needful then
is
the prayer—'Unveil;'*—"Open thou
mine eyes: "let the
veil
be taken away from the law, that I may understand it;
and
from my heart, that I may receive it!
But do not even Christians often find the
word of God
to
be as a sealed book? They go through their accus-
tomed
portion, without gaining any increasing acquaint-
ance
with its light, life, and power, and without any distinct
application
of its contents to their hearts. And thus it
must
be, whenever reading has been unaccompanied with
prayer
for Divine influence. For we not only need to have
our
"eyes opened to behold"
fresh wonders, but also to give a
more
spiritual and transforming (2 Cor. iii. 18) perception
of
those wonders, which we have already beheld.
But are we conscious of our blindness? Then
let us
hear
the counsel of our Lord, that we "anoint our eyes
with
eye-salve, that we may see." (Rev. iii. 18.) The re-
collection
of the promises of Divine teaching is fraught
with
encouragement. The Spirit is freely and abundantly
promised
in this very character, as "the Spirit of wisdom
* "Revela oculos meos. Velamen detrahe
oculis meis."—Poli
Synopsis. Margin, "Reveal."
Comp. 2 Cor. iii. 14-16.
40
EXPOSITION OF PSALM CXIX.
and
revelation in the knowledge of God." (Eph. i., 17.) If,
therefore,
we desire a clearer insight into these "wondrous
things" of revelation—if
we would behold the glorious
beauty
of our Immanuel—if we would comprehend some-
thing
more of the immeasurable extent of that love, with
which
"God so loved the world, as to give his only-begotten
Son"
(John, iii. 16), and of that equally incomprehensible
love,
which moved that Son so cheerfully to undertake our
cause
(Heb. x. 5-7), we must make daily, hourly use of
this
important petition—"Open thou mine
eyes."
19.
I am a stranger in the earth: hide not
thy commandments
from me.
Such is the condition of the child of God—a stranger
in the earth! This confession,
however, from a solitary
wanderer
would have had little comparative meaning. But
in
the mouth of one, who was probably surrounded with
every
sort of worldly enjoyment, it shows at once the vanity
of
"earth's best joys," and the heavenly tendency of the
religion
of the Bible. This has been ever the character,
confession,
and glory of the Lord's people.* We "would
not
live always" (Job, vii. 16); and gladly do we hear the
warning
voice, that reminds us to "arise and depart, for
this
is not our rest." (Mic. ii. 10.) And was not this
especially
the character, not of David only, but of David's
Lord?
Born at an inn (Luke, ii. 7)—not "having where
to
lay his head" (Matt. viii. 20)— suffering hunger (Ib.
xxi.
18)—subsisting upon alms (Luke, viii. 3)—neglected
by
his own (John, i. 11)—he "looked for some to take
pity,
but there was none, and for his comforters, but he
found
none" (Ps. lxix. 20)—might he not justly take up
the
confession—"I am a stranger in the
earth?"
* Abraham, Gen. xxiii. 4. Jacob, Gen.
xlvii. 9: David, Ps.
xxxix.
12. All, Heb. xi. 13.
VERSE
19. 41
This verse exhibits the Christian in many
most inter-
esting
points of view; distant from his proper home (Heb.
xi.
9, 10)—without a fixed residence (1 Chron. xxix. 15)—
with
no particular interest in the world (Philip. iii. 20)—
and
submitting to all the inconveniences of a stranger
on
his
journey homewards. (Acts, xiv. 22. Heb. x. 34.) Such
is
his state! And the word of God includes all that he
wants—a
guide, a guard, a companion—to direct, secure,
and
cheer his way. "When thou goest, it shall lead thee;
when
thou sleepest, it shall keep thee; and when thou
awakest,
it shall talk with thee." (Prow. vi. 22.) Most
suitable
then is the stranger's prayer—"Hide not thy com-
mandments from me." Acquaintance
with the word of God
supplies
the place of friends and counsellors. It furnishes
light,
joy, strength, food, armour, and whatever else he
may
need on his way homewards.
The pilgrim-spirit is the pulse of the
soul. All of us
are
travelling to eternity. The worldling is at home in
the earth—a pilgrim only by
restraint. His heart would
say—"It
is good for me to be here. Let God dispose of
heaven
at his pleasure. I am content to have my "portion
in
this life." (Ps. xvii. 14. Comp. Luke, vi. 24; xii. 19,
20;
xvi. 25.) The child of God is a stranger
in the earth.
Heaven
is the country of his birth. (Gal. iv. 26.) His
kindred
(Eph. 15)—his inheritance (Eph. i. 3, 11, 6.
Matt.
xxv. 34)—his Saviour (John, xiv. 3. Col. iii. 1) —
his
hope (Philip. iii. 20)—his home (2 Cor. v. 1-6)—all is
there.
He is "a citizen of no mean city," of "the heavenly
affection
no less than in character. How cheering is the
thought,
that "here we have no continuing city," if in heart
and
soul we are "seeking one to come!" (Heb. xiii. 14.)
We
know, indeed, that we cannot—we would not—
call
this world our home, and that it is far better to be
without
it, than to have our portion in it. But do we
42
EXPOSITION OF PSALM CXIX.
never
feel at home in the earth, thus
forgetting our proper
character,
and our eternal prospects? Do we always live,
speak,
and act as "strangers in the earth;"
in the midst of
earthly
enjoyments sitting loose to them, as if our treasure
was
in heaven? Does our conversation in the society of
the
world savour of the home, whither we profess to be
going?
Is the world gaining ascendancy in our affection?
Let
the cross of
plation
— the ground of our constant "glorying;" and the
world
will then be to us as a "crucified" object. (Gal. vi.
14.)
And lastly, let us not forget, that we are looking
forward,
and making a progress towards a world, where
none
are strangers—where all are children of one family,
dwelling
in one eternal home. "In our
Father's house,"
said
our gracious Head, "are many
mansions: I go to pre-
pare a place for you." (John, xiv. 2.)
20.
My soul breaketh for the longing that it
hath unto thy
judgments at all
times.
This intense desire and affection is the
Christian's
answer
to his prayers—Open thou mine eyes—Hide
not thy
commandments from me. For who that is
conversant with
this
blessed revelation but longs to be
filled with it? In
contrasting
this glow with the
brighter
dispensation, "neither cold nor hot" (Rev. iii. 15):
which
state, we may ask, most nearly resembles our own?
Observe
also, not only the fervour, but the steady uni-
formity,
of this religion. It was not a rapture, but a habit;
constant
and uniform; "at all times."
With us such en-
joyments
are too often favoured seasons, happy moments;
alas!
only moments—why not days, and months, and
years?
The object of our desires is an inexhaustible
spring.
The longing of the soul can never
over-reach its
object.
The cherished desire, therefore, will
become the
VERSE 20. 43
established
habit—the element in which the child of God
lives
and thrives.
This uniformity is the most satisfactory
test of our
profession.
Often are the judgments prized in
affliction,
when
all other resources fail: or under a pang of conscience
when
the terror of the Lord is frowning upon the sinner.
(Isa.
xxvi. 16.) But the excitement wears off, and the
heart
returns to its hardness. Often also the impulse of
novelty
gives a strong but temporary impression. (John,
v.
35.) This is very different from the Christian, whose
study
is stretching out its desires at all times; finding the
judgments a cordial or a
discipline, a support or a preserva-
tion,
as his need may require.
Not less important is this habit, as the
test of the
soul's
prosperity. We are not satisfied with occasional
intercourse
with a beloved friend. His society is the life
of
our life. We seek him in his own ways, where he is
used
to resort. We feel the blank of his absence. We
look
out for his return with joyous anticipation. Now, is
this
the picture of our soul's longing for
communion with
Jesus?
We may feel his loss, should the stated seasons
of
prayer fail in bringing him near to us. But do we long
for
him at all times? Do we "wait
for him in the way of
his judgments," where he is wont
to be found? (Isa. xxvi. 8
lxiv.
5.) And when spiritual exercises are necessarily
exchanged
for the occupations of the world, do we seize the
leisure
moment to catch a word — a glimpse —a look? Is
not
the heart dumb with shame in the recollection of the
cold
habit of external or occasional duty?
But whence this low ebbing of spiritual
desire? Do
we
live near to the throne of grace? Have we not neg-
lected
prayer for the influence of the Spirit? Have we
not
indulged a light, vain, and worldly spirit, than which
nothing
more tends to wither the growth of vital religion?
Or
have not the workings of unbelief been too faintly
44
EXPOSITION OF PSALM CXIX.
resisted?
This of itself will account for much of our
dulness;
since the rule of the kingdom of grace is, "Ac-
cording
to your faith be it unto you." (Matt. ix. 29.)
Grace
is, indeed, an insatiable principle. Enjoyment, in-
stead
of surfeiting, only serves to sharpen the appetite.
Yet
if we are content to live at a low rate, there will be no
sensible
interest in the consolation of the Gospel. We
know,
desire, and are satisfied with little; and, therefore,
we
enjoy but little. We live as borderers on the land,
instead
of bearing our testimony: "Surely it floweth with
milk
and honey; and this is the fruit of it."
(Num. xiii. 27.)
This
is not the thriving, the cheerfulness, the adorning of
the
Gospel. It is rather the obscuring of the glory of our
Christian
profession, and of the happiness of its attendant
privileges.
Let not the fervour of desire here
expressed be con-
ceived
to be out of reach; nor let it be expected in the
way
of some sudden manifestation or excitement. Rather
let
us look for it in a patient, humble, and persevering
waiting
upon the Lord. We may have still to complain
of
coldness and wanderings. Yet strength to wait will be
imperceptibly
given: faith will be sustained for the con-
flict;
and thus "our souls will make their boast in the
Lord,"
even though an excited flow of enjoyment should
be
withheld. One desire will, however, tread upon another,
increasing
in fulness, as the grand object is nearer our
grasp.
At all events, let us beware of resting
satisfied with
the
confession of our lukewarmness to our fellow-creatures,
without
"pouring out our heart before the Lord." There