Spurgeon's Treasury of David
On Psalms 119:33
“Teach me, O LORD, the way of thy statutes.” Child-like, blessed words, from the lips of an old, experienced believer, and he a king, and a man inspired of God. Alas, for those who will never be taught. They dote upon their own wisdom; but their folly is apparent to all who rightly judge. The Psalmist will have the Lord for his teacher; for he feels that his heart will not learn of any less effectual instructor. A sense of great slowness to learn drives us to seek a great teacher. What condescension it is on our great Jehovah’s part that he deigns to teach those who seek him. The lesson which is desired is thoroughly practical; the holy man would not only learn the statutes, but the way of them, the daily use of them, their tenor, spirit, direction, habit, tendency. He would know that path of holiness which is hedged in by divine law, along which the commands of the Lord stand as sign-posts of direction and mile-stones of information, guiding and marking our progress. The very desire to learn this way is in itself an assurance that we shall be taught therein, for he who made us long to learn will be sure to gratify the desire.
“And I shall keep it unto the end.” Those who are taught of God never forget their lessons. When divine grace sets a man in the true way he will be true to it. Mere human wit and will have no such enduring influence: there is an end to all perfection of the flesh, but there is no end to heavenly grace except its own end, which is the perfecting of holiness in the fear of the Lord. Perseverance to the end is most certainly to be predicted of those whose beginning is in God, and with God, and by God; but those who commence without the Lord’s teaching soon forget what they learn, and start aside from the way upon which they professed to have entered. No one may boast that he will hold on his way in his own strength, for that must depend upon the continual teaching of the Lord: we shall fall like Peter, if we presume on our own firmness as he did. If God keeps us we shall keep his way; and it is a great comfort to know that it is the way with God to keep the feet of his saints. Yet we are to watch as if our keeping of the way depended wholly on ourselves; for, according to this verse, our perseverance rests not on any force or compulsion, but on the teaching of the Lord, and assuredly teaching, whoever be the teacher, requires learning on the part of the taught one: no one can teach a man who refuses to learn. Earnestly, then, let us drink in divine instruction, that so we may hold fast our integrity, and to life’s latest hour follow on in the path of uprightness! If we receive the living and incorruptible seed of the word of God we must live: apart from this we have no life eternal, but only a name to live.
The “end” of which David speaks is the end of life, or the fulness of obedience. He trusted in grace to make him faithful to the utmost, never drawing a line and saying to obedience, “Hitherto shalt thou go, but no further.” The end of our keeping the law will come only when we cease to breathe; no good man will think of marking a date and saying, “It is enough, I may now relax my watch, and live after the manner of men.” As Christ loves us to the end, so must we serve him to the end. The end of divine teaching is that we may persevere to the end.
The portions of eight show a relationship still. GIMEL begins with prayer for life, that he may keep the word (17); DALETH cries for more life, according to that word (25); and now HE opens with a prayer for teaching, that he may keep the way of God’s statutes. If a keen eye is turned upon these verses a closer affinity will be discerned.
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John Gill
On Psalms 119:33
HE. - The Fifth Part.
HE. Teach me, O Lord, the way of thy statutes,.... Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them. This is taught in the word, and by the ministers of it; but none so effectually teach as the Lord himself, Isaiah 2:3;
and I shall keep it unto the end; keep the way unto the end of it: or rather to the end of life, all my days, and never depart out of it, or turn to the right hand or the left; but walk on in it as long as I:live: or, "I shall observe it, even the end" (c); the end of the way of thy statutes or commandments. Now the end of the commandment is charity or love, which is the fulfilling of it: though that is perfectly fulfilled by none but by Christ, the end of the law for righteousness, 1 Thessalonians 1:5. The word for "end" signifies a "reward"; so Aben Ezra interprets it, and refers to Psalm 19:11; but Kimchi denies the law is to be kept for the sake of reward; which is right: rather the sense is, I will keep it by way of retribution, or in gratitude for teaching the way. The Targum is,
"and I will keep unto perfection;''
which cannot be done by sinful man.
(c) "et custodiam finem"; so some in Gejerus.
Keil & Delitzsch
On Psalms 119:33-40
The eightfold He. He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun עקב, used also elsewhere as an accus. adverb., in the signification ad extremum (Psa 119:33 and Psa 119:112) is peculiar to our poet. אצּרנּה (with a Shebג which takes a colouring in accordance with the principal form) refers back to דּרך. In the petition "give me understanding" (which occurs six times in this Psalm) חבין is causative, as in Job 32:8, and frequently in the post-exilic writings. בּצע (from בּצע, abscindere, as κέρδος accords in sound with κείρειν) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (Sa1 8:3), and as a name of a vice, covetousness, and in general selfishness. שׁוא is that which is without real, i.e., without divine, contents or intrinsic worth, - God-opposed teaching and life. בּדרכך
(Note: Heidenheim and Baer erroneously have בּדרכיך with Jod. plural., contrary to the Masora.)
is a defective plural; cf. חסדך, Psa 119:41, וּמשׁפּטך, Psa 119:43, and frequently. Establishing, in Psa 119:38, is equivalent to a realizing of the divine word or promise. The relative clause אשׁר ליראתך is not to be referred to לעבדּך according to Psa 119:85 (where the expression is different), but to אמרתך: fulfil to Thy servant Thy word or promise, as that which (quippe quae) aims at men attaining the fear of Thee and increasing therein (cf. Psa 130:4; Psa 40:4). The reproach which the poet fears in Psa 119:39 is not the reproach of confessing, but of denying God. Accordingly משׁפּטיך are not God's judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.
Matthew Henry
On Psalms 119:33-34
Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job 36:22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them - "the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying, This is the way, walk in it" Isa 30:21. 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, Jo1 5:20.
II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: "I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught." If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: "I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity." It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man.
Spurgeon's Treasury of David
On Psalms 119:33-40
A sense of dependence and a consciousness of extreme need pervade this section, which is all made up of prayer and plea. The former eight verses trembled with a sense of sin, quivering with a childlike sense of weakness and folly, which caused the man of God to cry out for the help by which alone his soul could be preserved from falling back into sin.
Spurgeon's Treasury of David
On Psalms 119:33
“Teach me, O LORD, the way of thy statutes.” Child-like, blessed words, from the lips of an old, experienced believer, and he a king, and a man inspired of God. Alas, for those who will never be taught. They dote upon their own wisdom; but their folly is apparent to all who rightly judge. The Psalmist will have the Lord for his teacher; for he feels that his heart will not learn of any less effectual instructor. A sense of great slowness to learn drives us to seek a great teacher. What condescension it is on our great Jehovah’s part that he deigns to teach those who seek him. The lesson which is desired is thoroughly practical; the holy man would not only learn the statutes, but the way of them, the daily use of them, their tenor, spirit, direction, habit, tendency. He would know that path of holiness which is hedged in by divine law, along which the commands of the Lord stand as sign-posts of direction and mile-stones of information, guiding and marking our progress. The very desire to learn this way is in itself an assurance that we shall be taught therein, for he who made us long to learn will be sure to gratify the desire.
“And I shall keep it unto the end.” Those who are taught of God never forget their lessons. When divine grace sets a man in the true way he will be true to it. Mere human wit and will have no such enduring influence: there is an end to all perfection of the flesh, but there is no end to heavenly grace except its own end, which is the perfecting of holiness in the fear of the Lord. Perseverance to the end is most certainly to be predicted of those whose beginning is in God, and with God, and by God; but those who commence without the Lord’s teaching soon forget what they learn, and start aside from the way upon which they professed to have entered. No one may boast that he will hold on his way in his own strength, for that must depend upon the continual teaching of the Lord: we shall fall like Peter, if we presume on our own firmness as he did. If God keeps us we shall keep his way; and it is a great comfort to know that it is the way with God to keep the feet of his saints. Yet we are to watch as if our keeping of the way depended wholly on ourselves; for, according to this verse, our perseverance rests not on any force or compulsion, but on the teaching of the Lord, and assuredly teaching, whoever be the teacher, requires learning on the part of the taught one: no one can teach a man who refuses to learn. Earnestly, then, let us drink in divine instruction, that so we may hold fast our integrity, and to life’s latest hour follow on in the path of uprightness! If we receive the living and incorruptible seed of the word of God we must live: apart from this we have no life eternal, but only a name to live.
The “end” of which David speaks is the end of life, or the fulness of obedience. He trusted in grace to make him faithful to the utmost, never drawing a line and saying to obedience, “Hitherto shalt thou go, but no further.” The end of our keeping the law will come only when we cease to breathe; no good man will think of marking a date and saying, “It is enough, I may now relax my watch, and live after the manner of men.” As Christ loves us to the end, so must we serve him to the end. The end of divine teaching is that we may persevere to the end.
The portions of eight show a relationship still. GIMEL begins with prayer for life, that he may keep the word (17); DALETH cries for more life, according to that word (25); and now HE opens with a prayer for teaching, that he may keep the way of God’s statutes. If a keen eye is turned upon these verses a closer affinity will be discerned.
Tyndale Study Notes
On Psalms 119:33-35
119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.
Tyndale Open Study Notes · CC BY-SA 4.0