Keil & Delitzsch

On Psalms 119:9-16

The eightfold Beth. Acting in accordance with the word of God, a young man walks blamelessly; the poet desires this, and supplicates God's gracious assistance in order to it. To purify or cleanse one's way or walk (זכּה, cf. Psa 73:13; Pro 20:9) signifies to maintain it pure (זך, root זך, Arab. zk, to prick, to strike the eye, nitere;

(Note: The word receives the meaning of νικᾶν (vid., supra, p. 367), like Arab. ḏhr and bhr, from the signification of outshining = overpowering.)

vid., Fleischer in Levy's Chaldisches Wrterbuch, i. 424) from the spotting of sin, or to free it from it. Psa 119:9 is the answer to the question in Psa 119:9; לשׁמר signifies custodiendo semetipsum, for שׁמר can also signify "to be on one's guard" without נפשׁו (Jos 6:18). The old classic (e.g., Psa 18:31) אמרתך alternates throughout with דּברך; both are intended collectively. One is said to hide (צפן) the word in one's heart when one has it continually present with him, not merely as an outward precept, but as an inward motive power in opposition to selfish action (Job 23:12). In Psa 119:12 the poet makes his way through adoration to petition. ספּרתּי in Psa 119:13 does not mean enumeration, but recounting, as in Deu 6:7. עדות is the plural to עדוּת; עדות, on the contrary, in Psa 119:138 is the plural to עדה: both are used of God's attestation of Himself and of His will in the word of revelation. כּעל signifies, according to Psa 119:162, "as over" (short for כּאשׁר על), not: as it were more than (Olshausen); the כּ would only be troublesome in connection with this interpretation. With reference to הון, which has occurred already in Psa 44:13; Psa 112:3 (from הון, Arab. hawn, to be light, levem), aisance, ease, opulence, and concrete, goods, property, vid., Fleischer in Levy's Chald. Wrterb. i. 423f. ארחתיך, Psa 119:15, are the paths traced out in the word of God; these he will studiously keep in his eye.

Matthew Henry

On Psalms 119:13-16

Here, I. David looks back with comfort upon the respect he had paid to the word of God. He had the testimony of his conscience for him, 1. That he had edified others with what he had been taught out of the word of God (Psa 119:13): With my lips have I declared all the judgments of thy mouth. This he did, not only as a king in making orders, and giving judgment, according to the word of God, nor only as a prophet by his psalms, but in his common discourse. Thus he showed how full he was of the word of God, and what a holy delight he took in his acquaintance with it; for it is out of the abundance of the heart that the mouth speaks. Thus he did good with his knowledge; he did not hide God's word from others, but hid it for them; and, out of that good treasure in his heart, brought forth good things, as the householder out of his store things new and old. Those whose hearts are fed with the bread of life should with their lips feed many. He had prayed (Psa 119:12) that God would teach him; and here he pleads, "Lord, I have endeavoured to make a good use of the knowledge thou hast given me, therefore increase it;" for to him that has shall be given. 2. That he had entertained himself with it: "Lord, teach me thy statutes; for I desire no greater pleasure than to know and do them (Psa 119:14): I have rejoiced in the way of thy commandments, in a constant even course of obedience to thee; not only in the speculations and histories of thy word, but in the precepts of it, and in that path of serious godliness which they chalk out to me. I have rejoiced in this as much as in all riches, as much as ever any worldling rejoiced in the increase of his wealth. In the way of God's commandments I can truly say, Soul, take thy ease;" in true religion there is all riches, the unsearchable riches of Christ.

II. He looks forward with a holy resolution never to cool in his affection to the word of God; what he does that he will do, Co2 11:12. Those that have found pleasure in the ways of God are likely to proceed and persevere in them. 1. He will dwell much upon them in his thoughts (Psa 119:15): I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts. 2. He will have them always in his eye: I will have respect unto thy ways, as the traveller has to his road, which he is in care not to miss and always aims and endeavours to hit. We do not meditate on God's precepts to good purpose unless we have respect to them as our rule and our good thoughts produce good works and good intentions in them. 3. He will take a constant pleasure in communion with God and obedience to him. It is not for a season that he rejoices in this light, but "I will still, I will for ever, delight myself in thy statutes, not only think of them, but do them with delight," Psa 119:16. David took more delight in God's statutes than in the pleasures of his court or the honours of his camp, more than in his sword or in his harp. When the law is written in the heart duty becomes a delight. 4. He will never forget what he has learned of the things of God: "I will not forget thy word, not only I will not quite forget it, but I will be mindful of it when I have occasion to use it." Those that meditate in God's word, and delight in it, are in no great danger of forgetting it.

Spurgeon's Treasury of David

“I will delight myself in thy statutes.” In this verse delight follows meditation, of which it is the true flower and outgrowth. When we have no other solace, but are quite alone, it will be a glad thing for the heart to turn upon itself, and sweetly whisper, “I will delight myself. What if no minstrel sings in the hall, I will delight myself. If the time of the singing of birds has not yet arrived, and the voice of the turtle is not heard in our land, yet I will delight myself.” This is the choicest and noblest of all rejoicing; in fact, it is the good part which can never be taken from us; but there is no delighting ourselves with anything below that which God intended to be the soul’s eternal satisfaction. The statute-book is intended to be the joy of every loyal subject. When the believer once peruses the sacred pages his soul burns within him as he turns first to one and then to another of the royal words of the great King, words full and firm, immutable and divine.

“I will not forget thy word.” Men do not readily forget that which they have treasured up, that which they have meditated on (verse 15), and that which they have often spoken of (verse 13). Yet since we have treacherous memories it is well to bind them well with the knotted cord of “I will not forget.”

Note how two “I wills” follow upon two “I haves.” We may not promise for the future if we have altogether failed in the past; but where grace has enabled us to accomplish something, we may hopefully expect that it will enable us to do more.

It is curious to observe how this verse is moulded upon verse 8: the changes are rung on the same words, but the meaning is quite different, and there is no suspicion of a vain repetition. The same thought is never given over again in this Psalm; they are dullards who think so. Something in the position of each verse affects its meaning, so that even where its words are almost identical with those of another the sense is delightfully varied. If we do not see an infinite variety of fine shades of thought in this psalm we may conclude that we are colour-blind; if we do not hear many sweet harmonies, we may judge our ears to be dull of hearing, but we may not suspect the Spirit of God of monotony.

Tyndale Study Notes

On Psalms 119:15-16

119:15 The way of wisdom includes meditating on God’s ways (see 119:1, 3). The wise reflect on the implications of God’s word.

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