Keil & Delitzsch

On Psalms 119:105-112

The eightfold Nun. The word of God is his constant guide, to which he has entrusted himself for ever. The way here below is a way through darkness, and leads close past abysses: in this danger of falling and of going astray the word of God is a lamp to his feet, i.e., to his course, and a light to his path (Pro 6:23); his lamp or torch and his sun. That which he has sworn, viz., to keep God's righteous requirements, he has also set up, i.e., brought to fulfilment, but not without being bowed down under heavy afflictions in confessing God; wherefore he prays (as in Psa 119:25) that God would revive him in accordance with His word, which promises life to those who keep it. The confessions of prayer coming from the inmost impulse of his whole heart, in which he owns his indebtedness and gives himself up entirely to God's mercy, he calls the free-will offerings of his mouth in Psa 119:108 (cf. Psa 50:14; 19:15). He bases the prayer for a gracious acceptance of these upon the fact of his being reduced to extremity. "To have one's soul in one's hand" is the same as to be in conscious peril of one's life, just as "to take one's soul into one's hand" (Jdg 12:3; Sa1 19:5; Sa1 28:21; Job 13:14) is the same as to be ready to give one's life for it, to risk one's life.

(Note: Cf. B. Taanth 8a: "The prayer of a man is not answered אלא אם כן משׂים נפשׁו בכפו, i.e., if he is not ready to sacrifice his life.")

Although his life is threatened (Psa 119:87), yet he does not waver and depart from God's word; he has taken and obtained possession of God's testimonies for ever (cf. Psa 119:98); they are his "heritage," for which he willingly gives up everything else, for they (המּה inexactly for הנּה) it is which bless and entrance him in his inmost soul. In Psa 119:112 it is not to be interpreted after Psa 19:12 : eternal is the reward (of the carrying out of Thy precepts), but in Psa 119:33 עקב is equivalent to לעד, and Psa 119:44 proves that Psa 119:112 need not be a thought that is complete in itself.

Matthew Henry

On Psalms 119:106

Here is, 1. The notion David had of religion; it is keeping God's righteous judgments. God's commands are his judgments, the dictates of infinite wisdom. They are righteous judgments, consonant to the eternal rules of equity, and it is our duty to keep them carefully. 2. The obligation he here laid upon himself to be religious, binding himself, by his own promise, to that which he was already bound to by the divine precept, and all little enough. "I have sworn (I have lifted up my head to the Lord, and I cannot go back) and therefore must go forward: I will perform it." Note, (1.) It is good for us to bind ourselves with a solemn oath to be religious. We must swear to the Lord as subjects swear allegiance to their sovereign, promising fealty, appealing to God concerning our sincerity in this promise, and owning ourselves liable to the curse of we do not perform it. (2.) We must often call to mind the vows of God that are upon us, and remember that we have sworn. (3.) We must make conscience of performing unto the Lord our oaths (an honest man will be as good as his word); nor have we sworn to our own hurt, but it will be unspeakably to our hurt if we do not perform.

Spurgeon's Treasury of David

“I have sworn, and I will perform it, that I will keep thy righteous judgments.” Under the influence of the clear light of knowledge he had firmly made up his mind, and solemnly declared his resolve in the sight of God. Perhaps mistrusting his own fickle mind, he had pledged himself in sacred form to abide faithful to the determinations and decisions of his God. Whatever path might open before him, he was sworn to follow that only upon which the lamp of the word was shining. The Scriptures are God’s judgments, or verdicts, upon great moral questions; these are all righteous, and hence righteous men should be resolved to keep them at all hazards, since it must always be right to do right. Experience shows that the less of covenanting and swearing men formally enter upon the better, and the genius of our Saviour’s teaching is against all supererogatory pledging and swearing; and yet under the gospel we ought to feel ourselves as much bound to obey the word of the Lord as if we had taken an oath so to do. The bonds of love are not less sacred than the fetters of law. When a man has vowed he must be careful to “perform it,” and when a man has not vowed in so many words to keep the Lord’s judgments, yet is he equally bound to do so by obligations which exist apart from any promise on our part,-obligations founded in the eternal fitness of things, and confirmed by the abounding goodness of the Lord our God. Will not every believer own that he is under bonds to the redeeming Lord to follow his example, and keep his words? Yes, the vows of the Lord are upon us, especially upon such as have made profession of discipleship, have been baptized into the thrice-holy name, have eaten of the consecrated memorials, and have spoken in the name of the Lord Jesus. We are enlisted, and sworn in, and are bound to be loyal soldiers all through the war. Thus having taken the word into our hearts by a firm resolve to obey it, we have a lamp within our souls as well as in the Book, and our course will be light unto the end.

Tyndale Study Notes

On Psalms 119:105-107

119:105-112 Nun (נ): The psalmist’s devotion to God’s word comes from within his being (119:112) and guides his external life.

119:105-106 The Lord’s word is a lamp that provides perspective, hope, and guidance in darkness (18:25-29; 119:130). Even more, this light gives life (Prov 6:23).

Tyndale Open Study Notes · CC BY-SA 4.0