Keil & Delitzsch

On Psalms 119:129-136

The eightfold Phe. The deeper his depression of spirit concerning those who despise the word of God, the more ardently does he yearn after the light and food of that word. The testimonies of God are פּלאות, wonderful and strange (paradoxical) things, exalted above every-day life and the common understanding. In this connection of the thoughts נצרתם is not intended of careful observance, but of attentive contemplation that is prolonged until a clear penetrating understanding of the matter is attained. The opening, disclosure (פּתח, apertio, with Tsere in distinction from פּתח, porta) of God's word giveth light, inasmuch as it makes the simple (פּתיים as in Pro 22:3) wise or sagacious; in connection with which it is assumed that it is God Himself who unfolds the mysteries of His word to those who are anxious to learn. Such an one, anxious to learn, is the poet: he pants with open mouth, viz., for the heavenly fare of such disclosures (פּער like פּער פּה in Job 29:23, cf. Psa 81:11). יאב is a hapaxlegomenon, just as תּאב is also exclusively peculiar to the Psalm before us; both are secondary forms of אבה. Love to God cannot indeed remain unresponded to. The experience of helping grace is a right belonging to those who love the God of revelation; love in return for love, salvation in return for the longing for salvation, is their prerogative. On the ground of this reciprocal relation the petitions in Psa 119:133-135 are then put up, coming back at last to the one chief prayer "teach me." אמרה, Psa 119:133, is not merely a "promise" in this instance, but the declared will of God in general. כּל־און refers pre-eminently to all sin of disavowal (denying God), into which he might fall under outward and inward pressure (עשׁק). For he has round about him those who do not keep God's law. On account of these apostates (על לא as in Isa 53:9, equivalent to על־אשׁר לא) his eyes run down rivers of water (ירד as in Lam 3:48, with an accusative of the object). His mood is not that of unfeeling self-glorying, but of sorrow like that of Jeremiah, because of the contempt of Jahve, and the self-destruction of those who contemn Him.

Matthew Henry

On Psalms 119:132

Here is, 1. David's request for God's favour to himself: "Look graciously upon me; let me have thy smiles, and the light of thy countenance. Take cognizance of me and my affairs, and be merciful to me; let me taste the sweetness of thy mercy and receive the gifts of thy mercy." See how humble his petition is. He asks not for the operations of God's hand, only for the smiles of his face; a good look is enough; and for that he does not plead merit, but implores mercy. 2. His acknowledgment of his favour to all his people: As thou usest to do unto those that love thy name. This is either, (1.) A plea for mercy: "Lord, I am one of those that love thy name, love thee and thy word, and thou usest to be kind to those that do so; and wilt thou be worse to me than to others of thy people?" Or, (2.) A description of the favour and mercy he desired - "that which thou usest to bestow on those that love thy name, which thou bearest to thy chosen," Psa 106:4, Psa 106:5. He desires no more, no better, than neighbour's fare, and he will take up with no less; common looks and common mercies will not serve, but such as are reserved for those that love him, which are such as eye has not seen, Co1 2:9. Note, The dealings of God with those that love him are such that a man needs not desire to be any better dealt with, for he will make them truly and eternally happy. And as long as God deals with us no otherwise than as he uses to deal with those that love him we have no reason to complain, Co1 10:13.

Spurgeon's Treasury of David

“Look thou upon me.” A godly man cannot long be without prayer. During the previous verses he had been expressing his love to God’s word, but here he is upon his knees again. This prayer is specially short, but exceedingly sententious, “Look thou upon me.” While he stood with open mouth panting for the commandments, he besought the Lord to look upon him, and let his condition and his unexpressed longings plead for him. He desires to be known of God, and daily observed by him. He wishes also to be favoured with the divine smile which is included in the word-“look.” If a look from us to God has saving efficacy in it, what may we not expect from a look from God to us. “And be merciful unto me.” Christ’s look at Peter was a look of mercy, and all the looks of the heavenly Father are of the same kind. If he looked in stern justice his eyes would not endure us, but looking in mercy he spares and blesses us. If God looks and sees us panting, he will not fail to be merciful to us. “As thou usest to do unto those that love thy name.” Look on me as thou lookest on those who love thee; be merciful to me as thou art accustomed to be towards those who truly serve thee. There is a use and wont which God observes towards them that love him, and David craved that he might experience it. He would not have the Lord deal either better or worse with him than he was accustomed to deal with his saints-worse would not save him, better could not be. In effect he prays, “I am thy servant; treat me as thou treatest thy servants. I am thy child; deal with me as with a son.” Especially is it clear from the context that he desired such an entering in of the word, and such a clear understanding of it as God usually gives to his own, according to the promise, “All thy children shall be taught of the Lord.”

Reader, do you love the name of the Lord? Is his character most honourable in your sight? most dear to your heart? This is a sure mark of grace, for no soul ever loved the Lord except as the result of love received from the Lord himself.

Tyndale Study Notes

On Psalms 119:129-136

119:129-136 Pe (פ): The psalmist prays earnestly for God to speak to him as he suffers from his adversities.

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