Spurgeon's Treasury of David
About this Psalm
Title.-There is no title to this Psalm, neither is any author’s name mentioned. It is THE LONGEST PSALM, and this is a sufficiently distinctive name for it. It equals in bulk twenty-two psalms of the average length of the Songs of Degrees. Nor is it long only; for it equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four-square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader’s own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought. Using only a few words, the writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning. The more one studies it the fresher it becomes. As those who drink the Nile water like it better every time they take a draught, so does this Psalm become the more full and fascinating the oftener you turn to it. It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky. Again and again have we cried while studying it, “Oh the depths!” Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, and this makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and hence only those discover it who are in thorough earnest, not only to look on the word, but, like the angels, to look into it.
The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet. Besides which, there are multitudes of appositions of sense, and others of those structural formalities with which the oriental mind is pleased,-formalities very similar to those in which our older poets indulged. The Holy Spirit thus deigned to speak to men in forms which were attractive to the attention and helpful to the memory. He is often plain or elegant in his manner, but he does not disdain to be quaint or formal if thereby his design of instruction can be the more surely reached. He does not despise even contracted and artificial modes of speech, if by their use he can fix his teaching upon the mind. Isaac Taylor has worthily set forth the lesson of this fact:-“In the strictest sense this composition is conditioned; nevertheless in the highest sense is it an utterance of spiritual life; and in thus finding these seemingly opposed elements, intimately commingled as they are throughout this Psalm, a lesson full of meaning is silently conveyed to those who shall receive it-that the conveyance of the things of God to the human spirit is in no way damaged or impeded, much less is it deflected or vitiated by its subjugation to those modes of utterance which most of all bespeak their adaptation to the infancy and the childlike capacity of the recipient.”
Author.-The fashion among modern writers is, as far as possible, to take every Psalm from David. As the critics of this school are usually unsound in doctrine and unspiritual in tone, we gravitate in the opposite direction, from a natural suspicion of everything which comes from so unsatisfactory a quarter. We believe that David wrote this Psalm. It is Davidic in tone and expression, and it tallies with David’s experience in many interesting points. In our youth our teacher called it “David’s pocket book,” and we incline to the opinion then expressed that here we have the royal diary written at various times throughout a long life. No, we cannot give up this psalm to the enemy. “This is David’s spoil.” After long reading an author one gets to know his style, and a measure of discernment is acquired by which his composition is detected even if his name be concealed; we feel a kind of critical certainty that the hand of David is in this thing, yea, that it is altogether his own.
Subject.-The one theme is the word of the Lord. The Psalmist sets his subject in many lights, and treats of it in divers ways, but he seldom omits to mention the word of the Lord in each verse under some one or other of the many names by which he knows it; and even if the name be not there, the subject is still heartily pursued in every stanza. He who wrote this wonderful song was saturated with those books of Scripture which he possessed. Andrew Bonar tells of a simple Christian in a farmhouse who had meditated the Bible through three times. This is precisely what this Psalmist had done,-he had gone past reading into meditation. Like Luther, David had shaken every fruit-tree in God’s garden, and gathered golden fruit therefrom. “The most,” says Martin Boos, “read their Bibles like cows that stand in the thick grass, and trample under their feet the finest flowers and herbs.” It is to be feared that we too often do the like. This is a miserable way of treating the pages of inspiration. May the Lord prevent us from repeating that sin while reading this priceless Psalm.
There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. If David did not write it, there must have lived another believer of exactly the same order of mind as David, and he must have addicted himself to psalmody with equal ardour, and have been an equally hearty lover of Holy Writ.
Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject. In order to this, we might do well to commit it to memory. Philip Henry’s daughter wrote in her diary, “I have of late taken some pains to learn by heart Psalm CXIX., and have made some progress therein.” She was a sensible, godly woman. Having done this, we should consider the fulness, certainty, clearness, and sweetness of the word of God, since by such reflections we are likely to be stirred up to a warm affection for it. What favoured beings are those to whom the Eternal God has written a letter in his own hand and style. What ardour of devotion, what diligence of composition can produce a worthy eulogium for the divine testimonies! If ever one such has fallen from the pen of man it is this CXIX. Psalm, which might well be called the holy soul’s soliloquy before an open Bible.
This sacred ode is a little Bible, the Scriptures condensed, a mass of Bibline, Holy Writ rewritten in holy emotions and actions. Blessed are they who can read and understand these saintly aphorisms; they shall find golden apples in this true Hesperides, and come to reckon that this Psalm, like the whole Scripture which it praises, is a pearl island, or, better still, a garden of sweet flowers.
Exposition
“Blessed.” The Psalmist is so enraptured with the word of God that he regards it as his highest ideal of blessedness to be conformed to it. He has gazed on the beauties of the perfect law, and, as if this verse were the sum and outcome of all his emotions, he exclaims, “Blessed is the man whose life is the practical transcript of the will of God.” True religion is not cold and dry; it has its exclamations and raptures. We not only judge the keeping of God’s law to be a wise and proper thing, but we are warmly enamoured of its holiness, and cry out in adoring wonder, “Blessed are the undefiled!” meaning thereby, that we eagerly desire to become such ourselves, and wish for no greater happiness than to be perfectly holy. It may be that the writer laboured under a sense of his own faultiness, and therefore envied the blessedness of those whose walk had been more pure and clean; indeed, the very contemplation of the perfect law of the Lord upon which he now entered was quite enough to make him bemoan his own imperfections, and sigh for the blessedness of an undefiled walk.
True religion is always practical, for it does not permit us to delight ourselves in a perfect rule without exciting in us a longing to be conformed to it in our daily lives. A blessing belongs to those who hear and read and understand the word of the Lord; yet is it a far greater blessing to be actually obedient to it, and to carry out in our walk and conversation what we learn in our searching of the Scriptures. Purity in our way and walk is the truest blessedness.
This first verse is not only a preface to the whole psalm, but it may also be regarded as the text upon which the rest is a discourse. It is similar to the benediction of the first psalm, which is set in the forefront of the entire book: there is a likeness between this 119th Psalm and the Psalter, and this is one point of it, that it begins with a benediction. In this, too, we see some foreshadowings of the Son of David, who began his great sermon as David began his great psalm. It is well to open our mouth with blessings. When we cannot bestow them, we can show the way of obtaining them, and even if we do not yet possess them ourselves, it may be profitable to contemplate them, that our desires may be excited, and our souls moved to seek after them. Lord, if I am not yet so blessed as to be among the undefiled in thy way, yet I will think much of the happiness which these enjoy, and set it before me as my life’s ambition.
As David thus begins his psalm, so should young men begin their lives, so should new converts commence their profession, so should all Christians begin every day. Settle it in your hearts as a first postulate and sure rule of practical science that holiness is happiness, and that it is our wisdom first to seek the Kingdom of God and his righteousness. Well begun is half done. To start with a true idea of blessedness is beyond measure important. Man began with being blessed in his innocence, and if our fallen race is ever to be blessed again, it must find it where it lost it at the beginning, namely, in conformity to the command of the Lord.
“The undefiled in the way.” They are in the way, the right way, the way of the Lord, and they keep that way, walking with holy carefulness and washing their feet daily, lest they be found spotted by the flesh. They enjoy great blessedness in their own souls; indeed, they have a foretaste of heaven where the blessedness lieth much in being absolutely undefiled; and could they continue utterly and altogether without defilement, doubtless they would have the days of heaven upon the earth. Outward evil would little hurt us if we were entirely rid of the evil of sin, an attainment which with the best of us lies still in the region of desire, and is not yet fully reached, though we have so clear a view of it that we see it to be blessedness itself; and therefore we eagerly press towards it.
He whose life is in a gospel sense undefiled, is blessed, because he could never have reached this point if a thousand blessings had not already been bestowed on him. By nature we are defiled and out of the way, and we must therefore have been washed in the atoning blood to remove defilement, and we must have been converted by the power of the Holy Ghost, or we should not have been turned into the way of peace, nor be undefiled in it. Nor is this all, for the continual power of grace is needed to keep a believer in the right way, and to preserve him from pollution. All the blessings of the covenant must have been in a measure poured upon those who from day to day have been enabled to perfect holiness in the fear of the Lord. Their way is the evidence of their being the blessed of the Lord.
David speaks of a high degree of blessedness; for some are in the way, and are true servants of God, but they are as yet faulty in many ways and bring defilement upon themselves. Others who walk in the light more fully, and maintain closer communion with God, are enabled to keep themselves unspotted from the world, and these enjoy far more peace and joy than their less watchful brethren. Doubtless, the more complete our sanctification the more intense our blessedness. Christ is our way, and we are not only alive in Christ, but we are to live in Christ: the sorrow is that we bespatter his holy way with our selfishness, self-exaltation, wilfulness, and carnality, and so we miss a great measure of the blessedness which is in him as our way. A believer who errs is still saved, but the joy of his salvation is not experienced by him; he is rescued but not enriched, greatly borne with, but not greatly blessed.
How easily may defilement come upon us even in our holy things, yea, even in the way. We may even come from public or private worship with defilement upon the conscience gathered when we were on our knees. There was no floor to the tabernacle but the desert sand, and hence the priests at the altar were under frequent necessity to wash their feet, and by the kind foresight of their God the laver stood ready for their cleansing, even as for us our Lord Jesus still stands ready to wash our feet, that we may be clean every whit. Thus our text sets forth the blessedness of the apostles in the upper room when Jesus had said of them, “Ye are clean.”
What blessedness awaits those who follow the Lamb whithersoever he goeth, and are preserved from the evil which is in the world through lust. These shall be the envy of all mankind “in that day.” Though now they despise them as precise fanatics and Puritans, the most prosperous of sinners shall then wish that they could change places with them. O my soul, seek thou thy blessedness in following hard after thy Lord, who was holy, harmless, undefiled; for there hast thou found peace hitherto, and there wilt thou find it for ever.
“Who walk in the law of the LORD.” In them is found habitual holiness. Their walk, their common everyday life is obedience unto the Lord. They live by rule, that rule the command of the Lord God. Whether they eat or drink, or whatsoever they do, they do all in the name of their great Master and Exemplar. To them religion is nothing out of the way, it is their everyday walk: it moulds their common actions as well as their special devotions. This ensures blessedness. He who walks in God’s law walks in God’s company, and he must be blessed; he has God’s smile, God’s strength, God’s secret with him, and how can he be otherwise than blessed?
The holy life is a walk, a steady progress, a quiet advance, a lasting continuance. Enoch walked with God. Good men always long to be better, and hence they go forward. Good men are never idle, and hence they do not lie down or loiter, but they are still walking onward to their desired end. They are not hurried, and worried, and flurried, and so they keep the even tenor of their way, walking steadily towards heaven; and they are not in perplexity as to how to conduct themselves, for they have a perfect rule, which they are happy to walk by. The law of the Lord is not irksome to them; its commandments are not grievous, and its restrictions are not slavish in their esteem. It does not appear to them to be an impossible law, theoretically admirable but practically absurd, but they walk by it and in it. They do not consult it now and then as a sort of rectifier of their wanderings, but they use it as a chart for their daily sailing, a map of the road for their life-journey. Nor do they ever regret that they have entered upon the path of obedience, else they would leave it, and that without difficulty, for a thousand temptations offer them opportunity to return; their continued walk in the law of the Lord is their best testimony to the blessedness of such a condition of life. Yes, they are blessed even now. The Psalmist himself bore witness to the fact: he had tried and proved it, and wrote it down as a fact which defied all denial. Here it stands in the forefront of David’s magnum opus, written on the topmost line of his greatest psalm-“BLESSED ARE THEY WHO WALK IN THE LAW OF THE LORD.” Rough may be the way, stern the rule, hard the discipline,-all these we know and more,-but a thousand heaped-up blessednesses are still found in godly living, for which we bless the Lord.
We have in this verse blessed persons who enjoy five blessed things, A blessed way, blessed purity, a blessed law, given by a blessed Lord, and a blessed walk therein; to which we may add the blessed testimony of the Holy Ghost given in this very passage that they are in very deed the blessed of the Lord.
The blessedness which is thus set before us we must aim at, but we must not think to obtain it without earnest effort. David has a great deal to say about it; his discourse in this psalm is long and solemn, and it is a hint to us that the way of perfect obedience is not learned in a day; there must be precept upon precept, line upon line, and after efforts long enough to be compared with the 176 verses of this psalm we may still have to cry, “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.”
It must, however, be our plan to keep the word of the Lord much upon our minds; for this discourse upon blessedness has for its pole-star the testimony of the Lord, and only by daily communion with the Lord by his word can we hope to learn his way, to be purged from defilement, and to be made to walk in his statutes. We set out upon this exposition with blessedness before us; we see the way to it, and we know where the law of it is to be found: let us pray that as we pursue our meditation we may grow into the habit and walk of obedience, and so feel the blessedness of which we read.
|
Study
Explore the Word AppRelease notes
John Gill
On Psalms 119:1
ALEPH. - The First Part.
ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith. All out of this way are altogether become filthy; but all in this way are clean, even every bit: they are without spot and blemish, blameless and unreproveable, and without fault, before the throne of God and in his sight; being washed from their sins in the blood of the Lamb, and clothed with his righteousness; and even "perfect" and complete in him, as the Targum renders the word. These are also found in the way of their duty, and walk in all the commandments and ordinances of the Lord, blameless before men, and are sincere and upright in the sight of God; and are upon all accounts happy persons:
who walk in the law of the Lord: within the boundaries and limits of it, according to its direction, as it is a rule of walk and conversation in the hands of Christ the Lawgiver; and who continue to walk in it, as in a pleasant path, with great delight; and cheerfully obey its precepts, as influenced by the love of God, and assisted by the Spirit and grace of Christ. The word "law", or "doctrine", as it signifies, may design every revelation of the divine will; and even the doctrine of Christ, which believers should abide in, and not transgress; and should walk uprightly according to the truth of it, and as becomes it, and as they are enabled to do.
Keil & Delitzsch
On Psalms 119:1-8
The eightfold Aleph. Blessed are those who act according to the word of God; the poet wishes to be one of these. The alphabetical Psalm on the largest scale begins appropriately, not merely with a simple (Psa 112:1), but with a twofold ashr. It refers principally to those integri viae (vitae). In Psa 119:3 the description of those who are accounted blessed is carried further. Perfects,a s denoting that which is habitual, alternate with futures used as presents. In Psa 119:4 לשׁמר expresses the purpose of the enjoining, as in Psa 119:5 the goal of the directing. אחלי (whence אחלי, Kg2 5:3) is compounded of אח (vid., supra, p. 273) and לי (לוי), and consequently signifies o si. On יכּנוּ cf. Pro 4:26 (lxx κατευθυνθείησαν). The retrospective אז is expanded anew in Psa 119:6: then, when I namely. "Judgment of Thy righteousness" are the decisions concerning right and wrong which give expression to and put in execution the righteousness of God.
(Note: The word "judgments" of our English authorized version is retained in the text as being the most convenient word; it must, however, be borne in mind that in this Psalm it belongs to the "chain of synonyms," and does not mean God's acts of judgment, its more usual meaning in the Old Testament Scriptures, but is used as defined above, and is the equivalent here of the German Rechte, not Gerichte. - Tr.)
בּלמדי refers to Scripture in comparison with history.
Matthew Henry
On Psalms 119:1-3
The psalmist here shows that godly people are happy people; they are, and shall be, blessed indeed. Felicity is the thing we all pretend to aim at and pursue. He does not say here wherein it consists; it is enough for us to know what we must do and be that we may attain to it, and that we are here told. All men would be happy, but few take the right way; God has here laid before us the right way, which we may be sure will end in happiness, though it be strait and narrow. Blessednesses are to the righteous; all manner of blessedness. Now observe the characters of the happy people. Those are happy, 1. Who make the will of God the rule of all their actions, and govern themselves, in their whole conversation, by that rule: They walk in the law of the Lord, Psa 119:1. God's word is a law to them, not only in this or that instance, but in the whole course of their conversation; they walk within the hedges of that law, which they dare not break through by doing any thing it forbids; and they walk in the paths of that law, which they will not trifle in, but press forward in them towards the mark, taking every step by rule and never walking at all adventures. This is walking in God's ways (Psa 119:3), the ways which he has marked out to us and has appointed us to walk in. It will not serve us to make religion the subject of our discourse, but we must make it the rule of our walk; we must walk in his ways, not in the way of the world, or of our own hearts, Job 23:10, Job 23:11; Job 31:7. 2. Who are upright and honest in their religion - undefiled in the way, not only who keep themselves pure from the pollutions of actual sin, unspotted from the world, but who are habitually sincere in their intentions, in whose spirit there is no guile, who are really as good as they seem to be and row the same way as they look. 3. Who are true to the trust reposed in them as God's professing people. It was the honour of the Jews that to them were committed the oracles of God; and blessed are those who preserve pure and entire that sacred deposit, who keep his testimonies as a treasure of inestimable value, keep them as the apple of their eye, so keep them as to carry the comfort of them themselves to another world and leave the knowledge and profession of them to those who shall come after them in this world. Those who would walk in the law of the Lord must keep his testimonies, that is, his truths. Those will not long make conscience of good practices who do not adhere to good principles. Or his testimonies may denote his covenant; the ark of the covenant is called the ark of the testimony. Those do not keep covenant with God who do not keep the commandments of God. 4. Who have a single eye to God as their chief good and highest end in all they do in religion (Psa 119:2): They seek him with their whole heart. They do not seek themselves and their own things, but God only; this is that which they aim at, that God may be glorified in their obedience and that they may be happy in God's acceptance. he is, and will be, the rewarder, the reward, of all those who thus seek him diligently, seek him with the heart, for that is it that God looks at and requires; and with the whole heart, for if the heart be divided between him and the world it is faulty. 5. Who carefully avoid all sin (Psa 119:3): They do no iniquity; they do not allow themselves in any sin; they do not commit it as those do who are the servants of sin; they do not make a practice of it, do not make a trade of it. They are conscious to themselves of much iniquity that clogs them in the ways of God, but not of that iniquity which draws them out of those ways. Blessed and holy are those who thus exercise themselves to have always consciences void of offence.
Spurgeon's Treasury of David
On Psalms 119:1-8
These first eight verses are taken up with a contemplation of the blessedness which comes through keeping the statutes of the Lord. The subject is treated in a devout manner rather than in a didactic style. Heart-fellowship with God is enjoyed through a love of that word which is God’s way of communing with the soul by his Holy Spirit. Prayer and praise and all sorts of devotional acts and feelings gleam through the verses like beams of sunlight through an olive grove. You are not only instructed, but influenced to holy emotion, and helped to express the same.
Lovers of God’s holy words are blessed, because they are preserved from defilement (verse 1), because they are made practically holy (verses 2 and 3), and are led to follow after God sincerely and intensely (verse 2). It is seen that this holy walking must be desirable because God commands it (verse 4); therefore the pious soul prays for it (verse 5), and feels that its comfort and courage must depend upon obtaining it (verse 6). In the prospect of answered prayer, yea, while the prayer is being answered the heart is full of thankfulness (verse 7), and is fixed in solemn resolve not to miss the blessing if the Lord will give enabling grace (verse 8).
The changes are rung upon the words “way”-“undefiled in the way,” “walk in his ways,” “O that my ways were directed”: “keep”-“keep his testimonies,” “keep thy precepts diligently,” “directed to keep,” “I will keep”: and “walk”-“walk in the law,” “walk in his ways.” Yet there is no tautology, nor is the same thought repeated, though to the careless reader it may seem so.
The change from statements about others and about the Lord to more personal dealing with God begins in the third verse, and becomes more clear as we advance, till in the later verses the communion becomes most intense and soul moving. O that every reader may feel the glow.
Spurgeon's Treasury of David
About this Psalm
Title.-There is no title to this Psalm, neither is any author’s name mentioned. It is THE LONGEST PSALM, and this is a sufficiently distinctive name for it. It equals in bulk twenty-two psalms of the average length of the Songs of Degrees. Nor is it long only; for it equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four-square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader’s own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought. Using only a few words, the writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning. The more one studies it the fresher it becomes. As those who drink the Nile water like it better every time they take a draught, so does this Psalm become the more full and fascinating the oftener you turn to it. It contains no idle word; the grapes of this cluster are almost to bursting full with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky. Again and again have we cried while studying it, “Oh the depths!” Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, and this makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and hence only those discover it who are in thorough earnest, not only to look on the word, but, like the angels, to look into it.
The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet. Besides which, there are multitudes of appositions of sense, and others of those structural formalities with which the oriental mind is pleased,-formalities very similar to those in which our older poets indulged. The Holy Spirit thus deigned to speak to men in forms which were attractive to the attention and helpful to the memory. He is often plain or elegant in his manner, but he does not disdain to be quaint or formal if thereby his design of instruction can be the more surely reached. He does not despise even contracted and artificial modes of speech, if by their use he can fix his teaching upon the mind. Isaac Taylor has worthily set forth the lesson of this fact:-“In the strictest sense this composition is conditioned; nevertheless in the highest sense is it an utterance of spiritual life; and in thus finding these seemingly opposed elements, intimately commingled as they are throughout this Psalm, a lesson full of meaning is silently conveyed to those who shall receive it-that the conveyance of the things of God to the human spirit is in no way damaged or impeded, much less is it deflected or vitiated by its subjugation to those modes of utterance which most of all bespeak their adaptation to the infancy and the childlike capacity of the recipient.”
Author.-The fashion among modern writers is, as far as possible, to take every Psalm from David. As the critics of this school are usually unsound in doctrine and unspiritual in tone, we gravitate in the opposite direction, from a natural suspicion of everything which comes from so unsatisfactory a quarter. We believe that David wrote this Psalm. It is Davidic in tone and expression, and it tallies with David’s experience in many interesting points. In our youth our teacher called it “David’s pocket book,” and we incline to the opinion then expressed that here we have the royal diary written at various times throughout a long life. No, we cannot give up this psalm to the enemy. “This is David’s spoil.” After long reading an author one gets to know his style, and a measure of discernment is acquired by which his composition is detected even if his name be concealed; we feel a kind of critical certainty that the hand of David is in this thing, yea, that it is altogether his own.
Subject.-The one theme is the word of the Lord. The Psalmist sets his subject in many lights, and treats of it in divers ways, but he seldom omits to mention the word of the Lord in each verse under some one or other of the many names by which he knows it; and even if the name be not there, the subject is still heartily pursued in every stanza. He who wrote this wonderful song was saturated with those books of Scripture which he possessed. Andrew Bonar tells of a simple Christian in a farmhouse who had meditated the Bible through three times. This is precisely what this Psalmist had done,-he had gone past reading into meditation. Like Luther, David had shaken every fruit-tree in God’s garden, and gathered golden fruit therefrom. “The most,” says Martin Boos, “read their Bibles like cows that stand in the thick grass, and trample under their feet the finest flowers and herbs.” It is to be feared that we too often do the like. This is a miserable way of treating the pages of inspiration. May the Lord prevent us from repeating that sin while reading this priceless Psalm.
There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. If David did not write it, there must have lived another believer of exactly the same order of mind as David, and he must have addicted himself to psalmody with equal ardour, and have been an equally hearty lover of Holy Writ.
Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject. In order to this, we might do well to commit it to memory. Philip Henry’s daughter wrote in her diary, “I have of late taken some pains to learn by heart Psalm CXIX., and have made some progress therein.” She was a sensible, godly woman. Having done this, we should consider the fulness, certainty, clearness, and sweetness of the word of God, since by such reflections we are likely to be stirred up to a warm affection for it. What favoured beings are those to whom the Eternal God has written a letter in his own hand and style. What ardour of devotion, what diligence of composition can produce a worthy eulogium for the divine testimonies! If ever one such has fallen from the pen of man it is this CXIX. Psalm, which might well be called the holy soul’s soliloquy before an open Bible.
This sacred ode is a little Bible, the Scriptures condensed, a mass of Bibline, Holy Writ rewritten in holy emotions and actions. Blessed are they who can read and understand these saintly aphorisms; they shall find golden apples in this true Hesperides, and come to reckon that this Psalm, like the whole Scripture which it praises, is a pearl island, or, better still, a garden of sweet flowers.
Exposition
“Blessed.” The Psalmist is so enraptured with the word of God that he regards it as his highest ideal of blessedness to be conformed to it. He has gazed on the beauties of the perfect law, and, as if this verse were the sum and outcome of all his emotions, he exclaims, “Blessed is the man whose life is the practical transcript of the will of God.” True religion is not cold and dry; it has its exclamations and raptures. We not only judge the keeping of God’s law to be a wise and proper thing, but we are warmly enamoured of its holiness, and cry out in adoring wonder, “Blessed are the undefiled!” meaning thereby, that we eagerly desire to become such ourselves, and wish for no greater happiness than to be perfectly holy. It may be that the writer laboured under a sense of his own faultiness, and therefore envied the blessedness of those whose walk had been more pure and clean; indeed, the very contemplation of the perfect law of the Lord upon which he now entered was quite enough to make him bemoan his own imperfections, and sigh for the blessedness of an undefiled walk.
True religion is always practical, for it does not permit us to delight ourselves in a perfect rule without exciting in us a longing to be conformed to it in our daily lives. A blessing belongs to those who hear and read and understand the word of the Lord; yet is it a far greater blessing to be actually obedient to it, and to carry out in our walk and conversation what we learn in our searching of the Scriptures. Purity in our way and walk is the truest blessedness.
This first verse is not only a preface to the whole psalm, but it may also be regarded as the text upon which the rest is a discourse. It is similar to the benediction of the first psalm, which is set in the forefront of the entire book: there is a likeness between this 119th Psalm and the Psalter, and this is one point of it, that it begins with a benediction. In this, too, we see some foreshadowings of the Son of David, who began his great sermon as David began his great psalm. It is well to open our mouth with blessings. When we cannot bestow them, we can show the way of obtaining them, and even if we do not yet possess them ourselves, it may be profitable to contemplate them, that our desires may be excited, and our souls moved to seek after them. Lord, if I am not yet so blessed as to be among the undefiled in thy way, yet I will think much of the happiness which these enjoy, and set it before me as my life’s ambition.
As David thus begins his psalm, so should young men begin their lives, so should new converts commence their profession, so should all Christians begin every day. Settle it in your hearts as a first postulate and sure rule of practical science that holiness is happiness, and that it is our wisdom first to seek the Kingdom of God and his righteousness. Well begun is half done. To start with a true idea of blessedness is beyond measure important. Man began with being blessed in his innocence, and if our fallen race is ever to be blessed again, it must find it where it lost it at the beginning, namely, in conformity to the command of the Lord.
“The undefiled in the way.” They are in the way, the right way, the way of the Lord, and they keep that way, walking with holy carefulness and washing their feet daily, lest they be found spotted by the flesh. They enjoy great blessedness in their own souls; indeed, they have a foretaste of heaven where the blessedness lieth much in being absolutely undefiled; and could they continue utterly and altogether without defilement, doubtless they would have the days of heaven upon the earth. Outward evil would little hurt us if we were entirely rid of the evil of sin, an attainment which with the best of us lies still in the region of desire, and is not yet fully reached, though we have so clear a view of it that we see it to be blessedness itself; and therefore we eagerly press towards it.
He whose life is in a gospel sense undefiled, is blessed, because he could never have reached this point if a thousand blessings had not already been bestowed on him. By nature we are defiled and out of the way, and we must therefore have been washed in the atoning blood to remove defilement, and we must have been converted by the power of the Holy Ghost, or we should not have been turned into the way of peace, nor be undefiled in it. Nor is this all, for the continual power of grace is needed to keep a believer in the right way, and to preserve him from pollution. All the blessings of the covenant must have been in a measure poured upon those who from day to day have been enabled to perfect holiness in the fear of the Lord. Their way is the evidence of their being the blessed of the Lord.
David speaks of a high degree of blessedness; for some are in the way, and are true servants of God, but they are as yet faulty in many ways and bring defilement upon themselves. Others who walk in the light more fully, and maintain closer communion with God, are enabled to keep themselves unspotted from the world, and these enjoy far more peace and joy than their less watchful brethren. Doubtless, the more complete our sanctification the more intense our blessedness. Christ is our way, and we are not only alive in Christ, but we are to live in Christ: the sorrow is that we bespatter his holy way with our selfishness, self-exaltation, wilfulness, and carnality, and so we miss a great measure of the blessedness which is in him as our way. A believer who errs is still saved, but the joy of his salvation is not experienced by him; he is rescued but not enriched, greatly borne with, but not greatly blessed.
How easily may defilement come upon us even in our holy things, yea, even in the way. We may even come from public or private worship with defilement upon the conscience gathered when we were on our knees. There was no floor to the tabernacle but the desert sand, and hence the priests at the altar were under frequent necessity to wash their feet, and by the kind foresight of their God the laver stood ready for their cleansing, even as for us our Lord Jesus still stands ready to wash our feet, that we may be clean every whit. Thus our text sets forth the blessedness of the apostles in the upper room when Jesus had said of them, “Ye are clean.”
What blessedness awaits those who follow the Lamb whithersoever he goeth, and are preserved from the evil which is in the world through lust. These shall be the envy of all mankind “in that day.” Though now they despise them as precise fanatics and Puritans, the most prosperous of sinners shall then wish that they could change places with them. O my soul, seek thou thy blessedness in following hard after thy Lord, who was holy, harmless, undefiled; for there hast thou found peace hitherto, and there wilt thou find it for ever.
“Who walk in the law of the LORD.” In them is found habitual holiness. Their walk, their common everyday life is obedience unto the Lord. They live by rule, that rule the command of the Lord God. Whether they eat or drink, or whatsoever they do, they do all in the name of their great Master and Exemplar. To them religion is nothing out of the way, it is their everyday walk: it moulds their common actions as well as their special devotions. This ensures blessedness. He who walks in God’s law walks in God’s company, and he must be blessed; he has God’s smile, God’s strength, God’s secret with him, and how can he be otherwise than blessed?
The holy life is a walk, a steady progress, a quiet advance, a lasting continuance. Enoch walked with God. Good men always long to be better, and hence they go forward. Good men are never idle, and hence they do not lie down or loiter, but they are still walking onward to their desired end. They are not hurried, and worried, and flurried, and so they keep the even tenor of their way, walking steadily towards heaven; and they are not in perplexity as to how to conduct themselves, for they have a perfect rule, which they are happy to walk by. The law of the Lord is not irksome to them; its commandments are not grievous, and its restrictions are not slavish in their esteem. It does not appear to them to be an impossible law, theoretically admirable but practically absurd, but they walk by it and in it. They do not consult it now and then as a sort of rectifier of their wanderings, but they use it as a chart for their daily sailing, a map of the road for their life-journey. Nor do they ever regret that they have entered upon the path of obedience, else they would leave it, and that without difficulty, for a thousand temptations offer them opportunity to return; their continued walk in the law of the Lord is their best testimony to the blessedness of such a condition of life. Yes, they are blessed even now. The Psalmist himself bore witness to the fact: he had tried and proved it, and wrote it down as a fact which defied all denial. Here it stands in the forefront of David’s magnum opus, written on the topmost line of his greatest psalm-“BLESSED ARE THEY WHO WALK IN THE LAW OF THE LORD.” Rough may be the way, stern the rule, hard the discipline,-all these we know and more,-but a thousand heaped-up blessednesses are still found in godly living, for which we bless the Lord.
We have in this verse blessed persons who enjoy five blessed things, A blessed way, blessed purity, a blessed law, given by a blessed Lord, and a blessed walk therein; to which we may add the blessed testimony of the Holy Ghost given in this very passage that they are in very deed the blessed of the Lord.
The blessedness which is thus set before us we must aim at, but we must not think to obtain it without earnest effort. David has a great deal to say about it; his discourse in this psalm is long and solemn, and it is a hint to us that the way of perfect obedience is not learned in a day; there must be precept upon precept, line upon line, and after efforts long enough to be compared with the 176 verses of this psalm we may still have to cry, “I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.”
It must, however, be our plan to keep the word of the Lord much upon our minds; for this discourse upon blessedness has for its pole-star the testimony of the Lord, and only by daily communion with the Lord by his word can we hope to learn his way, to be purged from defilement, and to be made to walk in his statutes. We set out upon this exposition with blessedness before us; we see the way to it, and we know where the law of it is to be found: let us pray that as we pursue our meditation we may grow into the habit and walk of obedience, and so feel the blessedness of which we read.
Tyndale Study Notes
On Psalms 119:1-3
Ps 119 This psalm combines elements of wisdom, lament, praise, thanksgiving, and confession. Eight Hebrew words are used frequently, translated as “instructions,” “laws,” “words,” “regulations,” “statutes,” “commands,” “decrees,” “commandments,” and “promises.” Together, these words encourage love for and obedience to God’s instructions, as found in the Scriptures (see 2 Tim 3:14-17). The expression of deep commitment to these instructions unifies the psalm.
119:1-8 Aleph (א): God, the author of these instructions, commands that his followers live by them. The psalmist prays to be given the grace to live by that revelation.
119:1-4 The wise are happy. They are people of integrity (see 84:11) who follow the path of divine instruction. They obey God’s revelation and search for it with all their hearts (see 27:7; 119:10, 45, 94, 155), and they reject all forms of evil. Cp. 1:1-2.
Tyndale Open Study Notes · CC BY-SA 4.0