Keil & Delitzsch

On Psalms 119:145-152

The eightfold Koph. Fidelity to God's word, and deliverance according to His promise, is the purport of his unceasing prayer. Even in the morning twilight (נשׁף) he was awake praying. It is not הנּשׁף, I anticipated the twilight; nor is קדּמתּי, according to Psa 89:14, equivalent to קדמתיך, but ואשׁוּע...קדּמתּי is the resolution of the otherwise customary construction קדמתי לשׁוּע, Jon 4:2, inasmuch as קדּם may signify "to go before" (Psa 68:26), and also "to make haste (with anything):" even early before the morning's dawn I cried. Instead of לדבריך the Ker (Targum, Syriac, Jerome) more appropriately reads לדברך after Psa 119:74, Psa 119:81, Psa 119:114. But his eyes also anticipated the night-watches, inasmuch as they did not allow themselves to be caught not sleeping by any of them at their beginning (cf. לראשׁ, Lam 2:19). אמרה is here, as in Psa 119:140, Psa 119:158, and frequently, the whole word of God, whether in its requirements or its promises. In Psa 119:149 בּמשׁפּטך is a defective plural as in Psa 119:43 (vid., on Psa 119:37), according to Psa 119:156, although according to Psa 119:132 the singular (lxx, Targum, Jerome) would also be admissible: what is meant is God's order of salvation, or His appointments that relate thereto. The correlative relation of Psa 119:150 and Psa 119:151 is rendered natural by the position of the words. With קרבוּ (cf. קרב) is associated the idea of rushing upon him with hostile purpose, and with קרוב, as in Psa 69:19; Isa 58:2, of hastening to his succour. זמּה is infamy that is branded by the law: they go forth purposing this, but God's law is altogether self-verifying truth. And the poet has long gained the knowledge from it that it does not aim at merely temporary recompense. The sophisms of the apostates cannot therefore lead him astray. יסדתּם for יסדתּן, like המּה in Psa 119:111.

Matthew Henry

On Psalms 119:152

This confirms what he had said in the close of the foregoing verses, All thy commandments are truth; he means the covenant, the word which God has commanded to a thousand generations. This is firm, as true as truth itself. For, 1. God has founded it so; he has framed it for a perpetuity. Such is the constitution of it, and so well ordered is it in all things, that it cannot but be sure. The promises are founded for ever, so that when heaven and earth shall have passed away every iota and tittle of the promise shall stand firm, Co2 1:20. 2. David had found it so, both by a work of God's grace upon his heart (begetting in him a full persuasion of the truth of God's word and enabling him to rely upon it with a full satisfaction) and by the works of his providence on his behalf, fulfilling the promise beyond what he expected. Thus he knew of old, from the days of his youth, ever since he began to look towards God, that the word of God is what one may venture one's all upon. This assurance was confirmed by the observations and experiences of his own life all along, and of others that had gone before him in the ways of God. All that ever dealt with God, and trusted in him will own that they have found him faithful.

Spurgeon's Treasury of David

On Psalms 119:145-152

This section is given up to memories of prayer. The Psalmist describes the time and the manner of his devotions, and pleads with God for deliverance from his troubles. He who has been with God in the closet will find God with him in the furnace. If we have cried we shall be answered. Delayed answers may drive us to importunity; but we need not fear the ultimate result, since God’s promises are not uncertain, but are “founded for ever.” The whole passage shows us: How he prayed (verse 145). What he prayed for (146). When he prayed (147). How long he prayed (148). What he pleaded (149). What happened (150). How he was rescued (151). What was his witness as to the whole matter (152).

Spurgeon's Treasury of David

“Concerning thy testimonies, I have known of old that thou hast founded them for ever.” David found of old that God had founded them of old, and that they would stand firm throughout all ages. It is a very blessed thing to be so early taught of God that we know substantial doctrines even from our youth. Those who think that David was a young man when he wrote this psalm will find it rather difficult to reconcile this verse with the theory; it is much more probable that he was now grown grey, and was looking back upon what he had known long before. He knew at the very first that the doctrines of God’s word were settled before the world began, that they had never altered, and never could by any possibility be altered. He had begun by building on a rock, by seeing that God’s testimonies were “founded,” that is, grounded, laid as foundations, settled and established; and that with a view to all the ages that should come, during all the changes that should intervene. It was because David knew this that he had such confidence in prayer, and was so importunate in it. It is sweet to plead immutable promises with an immutable God. It was because of this that David learned to hope: a man cannot have much expectation from a changing friend, but he may well have confidence in a God who cannot change. It was because of this that he delighted in being near the Lord, for it is a most blessed thing to keep up close intercourse with a Friend who never varies. Let those who choose follow at the heels of the modern school and look for fresh light to break forth which will put the old light out of countenance: we are satisfied with the truth which is old as the hills and as fixed as the great mountains. Let “cultured intellects” invent another god, more gentle and effeminate than the God of Abraham; we are well content to worship Jehovah, who is eternally the same. Things everlastingly established are the joy of established saints. Bubbles please boys, but men prize those things which are solid and substantial, with a foundation and a bottom to them which will bear the test of the ages.

Tyndale Study Notes

On Psalms 119:150-152

119:150-151 Coming to attack me (or are coming near to me) is a Hebrew wordplay on but you are near. The wicked remain far from God’s instructions, whereas the psalmist stays near, so he does not need to fear.

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