Verse-by-Verse Bible Commentary
Psalms 119:26

Clarke's Commentary

Verse Psalms 119:26. I have declared my ways — ספרתי sipparti, "I have numbered my ways," I have searched them out; I have investigated them. And that he had earnestly prayed for pardon of what was wrong in them, is evident; for he adds, "Thou heardest me."

Bridgeway Bible Commentary

Verses 17-32: The psalmist knows that if he has this desire to be guided by God’s word, his life will be full of purpose and meaning. Though he may be unsure of his future (17-20), mocked by friends (21-22), or persecuted by rulers (23), he will always be loyal to God’s word (24). This gives him the confidence to trust in God when he is in distress. God’s word strengthens him (25-28). He therefore prays for increased understanding and greater inner strength to refuse what is evil and choose what is good (29-32).

Coffman's Commentaries on the Bible

STROPHE 4
PRAYER FOR STRENGTHENING AND FOR DELIVERANCE FROM HUMILIATION
Daleth

"My soul cleaveth unto the dust: Quicken thou me according to thy word. I declared my ways, and thou answeredst me: Teach me thy statutes. Make me to understand the way of thy precepts: So shall I meditate on thy wondrous works. My soul melteth for heaviness: Strengthen thou me according unto thy word. Remove from me the way of falsehood; And grant me thy law graciously. I have chosen the way of faithfulness: Thine ordinances have I set before me. I cleave unto thy testimonies: O Jehovah, put me not to shame. I will run the way of thy commandments, When thou shalt enlarge my heart."

A constant feature of this psalm is the repetition. For example, Psalms 119:26 b is exactly the same as Psalms 119:12 b. Also, there are many other instances of the same thought appearing in different terminology. "Put me not to shame" (Psalms 119:31) is exactly the same thought as that of Psalms 119:22 a. There are literally dozens of similar examples. As Professor Cheyne is reported to have said, "It is a sweetly monotonous meditation."(accidentally left out of the printed book)

"Quicken thou me" This expression, rendered, "Give me life" in the RSV is repeated a number of times throughout the psalm.

Barnes' Notes on the Whole Bible

I have declared my ways - That is, I have declared or recounted them to thee. I have made mention of my cares, troubles, anxieties, purposes. I have laid them all before thee, reserving or keeping back nothing.

And thou heardest me - Thou didst answer me. It is only when we declare all our ways before God, that we can hope he “will” hear us. It is right and proper that we should go before God with all our cares and troubles. There is nothing that gives us anxiety, of which we may not speak to him, however trivial it may seem to be - even as a child speaks to a mother of the smallest matter that troubles him. When this is done, we may be assured that God will not turn away from us, or disregard our cry.

“I told him all my secret grief;

My secret groaning reached his cars;

He gave my inward pains relief,

And calmed the tumult of my fears.”

Teach me thy statutes - Make known to me thy will. Acquaint me with what thou wouldst have me to do. See Psalms 119:12.

Calvin's Commentary on the Bible

26.I have declared my ways. In the first part of this verse he affirms he had prayed sincerely, and had not imitated the proud, who, trusting to their own wisdom, fortitude, and opulence, make not God their refuge. That man is said to declare his ways to God, who presumes neither to attempt nor undertake any thing unless with His assistance, and, depending wholly on His providence, commits all his plans to His sovereign pleasure, and centers all his affections in Him; doing all this honestly, and not as the hypocrites, who profess one thing with their lips, and conceal another within their hearts. He adds, that he was heard, which was of great importance in making him cherish good hope for the future.

In the second part of the verse he solemnly declares, that he holds nothing more dear than the acquiring of a true understanding of the law. There are not a few who make known their desires unto God, but then they would that he would yield to their extravagant passions. And, therefore, the prophet affirms that he desires nothing more than to be well instructed in God’s statutes. This statement is strengthened by the next verse, in which he once more asks the knowledge of these to be communicated to him. In both passages it must be carefully observed, that with the law of God set before us, we will reap little benefit from merely perusing it, if we have not his Spirit as our internal teacher.

Some expositors will have the word which I have translated, I will meditate, to be, I will entreat or argue, and thus the Hebrew term שוח, shuach, is referred both to the words and thoughts. The latter meaning is most in accordance with the scope of the passage. I take the import of the prophet’s words to be this: — That I may meditate upon thy wondrous works, make me to understand thy commandments. We will have no relish for the law of God until he sanctify our minds, and render them susceptible of tasting heavenly wisdom. And from this disrelish springs indifference, so that it is a grievous thing for the world to give a respectful attention to the law of God, having no savor for the admirable wisdom contained in it. With great propriety, therefore, does the prophet pray that this way may be opened to him by the gift of knowledge. From these words we are instructed, that in proportion to the spirit of knowledge given to us, our regard for the law of God, and our delight in meditating on it, ought to increase.

Smith's Bible Commentary

Psalms 119:1-176

Now as we get to Psalms 119:1-176 , it is an extremely difficult psalm for exposition, because each section seems to be more or less independent of in itself, and each verse, many times, almost independent within itself.

There are many psalms that are called acrostic psalms because the first letter of each line is a succeeding letter of the Hebrew alphabet. And so it's sort of like a crossword puzzle in a sense, wherein writing it, each line that they would write would begin with the successive letter of the Hebrew alphabet. So the first line would begin with Aleph, the second line would begin with Beth. The third line with Gimel, and Daleth, and so forth through their alphabet. Usually those psalms had twenty-two verses in them. Many of them had eleven verses, but they had twenty-two lines. So when we divided them we divided, or when men divided them they divided them into verses. But there are twenty-two lines. And so each succeeding line and some with each succeeding verse is successive letter of the Hebrew alphabet. Now this every eight verses, all of the lines in the first eight verses begin with the Hebrew letter Aleph or A. In the next eight verses, all of the lines begin with the Hebrew letter, Beth, B. All of the verses in the next psalm begin with Gimel, and so on through the whole Hebrew alphabet is here in this psalm, eight verses devoted to each letter. Each verse of the eight beginning with that letter.

Now the Hebrew children in learning their alphabet were required to memorize this one-hundred-and-nineteenth psalm. It would probably be a little easier for them to memorize it because of the fact of it being an acrostic. Because of the A's and the B's and the C's. And it would be extremely difficult for us to memorize it because we would not have the same ability to relate it to the A and the B and the C as they did. But it is, of course, the longest what they call chapter in the Bible. It really... psalms really aren't chapters. They are each one psalms. So with that as a background, let's jump in to Psalms 119:1-176 .

Blessed are the undefiled in the way, who walk in the law of the LORD ( Psalms 119:1 ).

Now, in these psalms, it is a psalm that is dedicated to God's Word. And in each verse, with the exception of two, the verse declares something about the Word of God. And so all the way through, you'll find, "Thy law," "Thy statutes," "Thy judgments," "Thy words," "Thy truth," "Thy ways," all of them making reference unto God's Word, with the exception of just two of these verses.

So in understanding this psalm, of course, you need to understand, or you need to underline where the Word of God is referred to in each of the passages. And, of course, in the first verse, "Who walk in the law of the Lord." "Undefiled, who walk in the law of the LORD."

Blessed are they which keep his testimonies, and that seek him with the whole heart. They also do no iniquity: they walk in his ways. Thou hast commanded us to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. I will keep thy statutes: forsake me not utterly ( Psalms 119:2-8 ).

So the law, the testimonies, the ways, the precepts, the statutes, the commandments, the judgments, and statutes are mentioned in the first eight verses.

Verse Psalms 119:9 :

Wherewithal shall a young man cleanse his way? ( Psalms 119:9 )

Good question. How can a young man keep clean? How can he cleanse his way?

by taking heed thereto according to thy word ( Psalms 119:9 ).

Jesus said, "Now you are clean through the Word which I have spoken unto you" ( John 15:3 ). We will find another psalm down in the one hundred nineteenth, it said, "Thy word, O Lord, have I hid in my heart that I might not sin against Thee" ( Psalms 119:11 ). The Word of God is a power in your life, God's power in your life against sin. God has purposed that you hide His Word away in your heart. It is a power to keep you clean. It is the power against temptation. If someone comes and is complaining because they're constantly stumbling and falling, it's because they're not really into the Word sufficiently. "Wherewithal shall a young man cleanse his way? By giving heed, taking heed according to Thy Word."

When Satan tempted Jesus in the wilderness and on the high mountain and at the temple pinnacle, in each case Jesus answered the temptation of Satan with, "It is written." He used the Word of God to answer every temptation that the enemy threw in His path. We need to have the Word of God in our hearts that we might be able to withstand every temptation that Satan throws in our path. "Wherewithal shall a young man cleanse his way? By taking heed according to Thy Word."

With my whole heart have I sought thee: O let me not wander from thy commandments ( Psalms 119:10 ).

The Lord said in the day that you seek Me with your whole heart, in that day I will be found of you. There are many people who have a half-hearted seeking after God. "In the day that you seek Me with your whole heart," God said. And so the psalmist, "With my whole heart I've sought Thee."

Thy word have I hid in my heart, that I might not sin against thee ( Psalms 119:11 ).

So going back with verse Psalms 119:9 , "Wherewithal shall a young man cleanse his way? Thy Word have I hid in my heart."

Blessed art thou, O LORD: teach me thy statutes ( Psalms 119:12 ).

Now we've been dealing a lot with the blessed man, and now, "Blessed art Thou, O LORD."

With my lips I have declared all of the judgments of thy mouth. I have rejoiced in the way of thy testimonies, as much as in all riches ( Psalms 119:13-14 ).

There's an interesting verse. How valuable do you consider the Word of God in your life? Here he said, "Hey, I count it as much as... I rejoice in it as much as I do in riches."

I will meditate in thy precepts, and have respect unto thy ways. I will delight myself in thy statutes: I will not forget thy word ( Psalms 119:15-16 ).

Now we enter into the third section, the Gimel.

Deal bountifully with thy servant, that I may live, and keep thy word. Open thou mine eyes, that I may behold wondrous things out of thy law ( Psalms 119:17-18 ).

O God, open my eyes. Open my heart to Your Word. Open my eyes that I might see and understand Your truth.

This is, I think, a prayer that we need to always pray before we begin reading the scriptures, because, "The natural man cannot understand the things of the Spirit, neither can he know them, they are spiritually discerned" ( 1 Corinthians 2:14 ). So if I am going to have any understanding at all, it is important that God open my eyes that I might be able to see the truth. That I might be able to understand. That I might come to that spiritual dimension where I can really understand.

A lot of people read the Bible and say, "I don't, you know. I read it but I don't get anything out of it. Or I tried to read it, but man, it just didn't make sense to me." Well, yes, that is quite true, and it is quite logically true because the natural mind of man cannot understand. You have to have that work of the Spirit in opening your eyes. And so the prayer, "Open Thou mine eyes, that I may behold wondrous things out of Thy law."

I am a stranger in the earth: hide not thy commandments from me. My soul breaks forth for the longing that it hath unto thy judgments at all times. But thou hast rebuked the proud that are cursed, which do err from thy commandments. Remove from me reproach and contempt; for I have kept thy testimonies. Princes also did sit and speak against me: but thy servant did meditate in thy statutes. Thy testimonies also are my delight and my counselors ( Psalms 119:19-24 ).

How many times I look to the Word of God for counseling. I look to the Word of God for guidance. I want God to guide my life. I turn to the Word and the Word becomes my counselor.

Moving into the next section, the Daleth.

My soul cleaveth unto the dust: quicken thou me according to thy word. I have declared my ways, and you heard me: teach me thy statutes. Make me to understand the way of your precepts: so shall I talk of thy wondrous works. My soul melteth for heaviness: strengthen me with thy word ( Psalms 119:25-28 ).

Oh, what strength the Word of God is to our lives. When we're just about ready to give in and roll over and play dead, and the Word comes and just is such strength to us.

Remove me from the way of lying: grant me thy law graciously. I have chosen the way of truth: thy judgments have I laid before me. I have stuck unto thy testimonies: O LORD, put me not to shame. I will run the way of the commandments, when thou shalt enlarge my heart ( Psalms 119:29-32 ).

Now the interesting thing about this is that each of these is talking about the Word of God. Each of them, remember, is beginning with a particular letter of the alphabet. And really, he is not repeating himself. Now it would be an interesting venture on your part to try to write eight verses about the Word of God all beginning with A, and not repeating yourself. And then write eight more beginning with the letter B, about different aspects of the Word of God and not repeat yourself. And going through the alphabet, you'll find that this is indeed quite a remarkable feat of this psalm. As all of these things are written about the Word of God, really no repetitions, saying different things about God's Word and going through the whole alphabet.

In the next section, he speaks of the statutes.

Teach me, LORD, the way of your statutes; I will keep it to the end. Give me understanding, I will keep thy law; I shall observe it with a whole heart. Make me to go in the path of thy commandments; for therein I delight. Incline my heart to your testimonies, and not to covetousness. Turn away my eyes from beholding vanity; and quicken me according to thy way. Stablish thy word unto thy servant, who is devoted to thy reverence. Turn away my reproach which I fear: for thy judgments are good. Behold, I have longed after thy precepts: quicken me in thy righteousness ( Psalms 119:33-40 ).

And then in the next section,

Thy mercies come also unto me, O LORD, even thy salvation, according to thy word ( Psalms 119:41 ).

And so the mercy of God and God's salvation-the knowledge of these things come to us through the Word of God. "How can they hear, how can they believe in whom they have not heard?" ( Romans 10:14 ) So the necessity of the Word, for me to know the mercy of God and the salvation that God has provided.

So shall I have wherewith to answer him that reproaches me: for I trust in thy word ( Psalms 119:42 ).

And so within the Word, the answer to those that bring reproach.

And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. So shall I keep thy law continually for ever and ever. And I will walk at liberty: for I seek thy precepts. I will speak of thy testimonies also before the kings, and not be ashamed. And I will delight myself in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes ( Psalms 119:43-48 ).

Thy commandments, Thy statutes, Thy testimonies, Thy precepts, Thy Word, Thy judgments. All of these in the particular letter in the Hebrew alphabet here.

Now the next section. The Word.

Remember the word unto your servant. This is my comfort in my affliction: for thy word hath quickened me ( Psalms 119:49 , Psalms 119:50 ).

So God's Word, the comfort to me when I am afflicted.

The proud had me greatly in derision: yet have I not declined from thy law. I remembered thy judgments of old, O LORD; and have comforted myself. Horror hath taken hold upon me because of the wicked that forsake thy law. Thy statutes have been my songs in the house of my pilgrimage. I have remembered thy name, O LORD, in the night, and have kept thy law. This I had, because I kept thy precepts ( Psalms 119:51-56 ).

I kept Your law. I kept Your precepts.

And the next section, Thy words, Thy Word, Thy testimonies, Thy commandments, Thy law, Thy righteous judgments, Thy precepts, and Thy statutes. All of these are spoken of.

In the next section, again, Thy Word, Thy commandment. And in verse Psalms 119:67 ,

Before I was afflicted I went astray: but now have I kept thy word ( Psalms 119:67 ).

The Bible says, "Is any man afflicted? Let him pray. Is there any sick among you? Let him call for the elders of the church; and let them anoint him with oil in the name of the Lord. And the prayer of the Lord will save the sick, and the Lord shall raise him up. And if he has committed any sins, they shall be forgiven him" ( James 5:13-15 ). But notice a distinction is made between the affliction and sicknesses.

It would seem that afflictions are something that are placed upon us by God and they come as a chastisement, a punishment. Well, not a correctional exigency of God in my life. The afflictions. Now if I'm afflicted, I'm not told to call for the elders of the church. I'm to work that out between myself and God. It's something that God has allowed in order that He might teach me. God allows afflictions, and when they come, then I am to pray and work that out with God.

If I'm sick, that's something different. Then I'm to call for the elders of the church and they can pray over me in the name of the Lord, anointing me with oil and the prayer of faith will save the sick. The Lord will raise him up. But there's a distinction made between the afflictions and sickness in the New Testament. "Before I was afflicted I went astray." So the purpose of the affliction is to get him back on the path. He had gone astray, but now have I kept Thy Word.

Thou art good, you do good: teach me your statutes. The proud have forged a lie against me: but I will keep your precepts with my whole heart. Their heart is as fat as grease: but I delight in thy law. Now it is good for me that I have been afflicted; that I might learn thy statutes ( Psalms 119:68-71 ).

Now going back, "Before I was afflicted I went astray." "It's good for me that I was afflicted; that I might learn thy statutes."

For the law of thy mouth is better unto me than thousands of gold or silver ( Psalms 119:72 ).

The Word of God is more valuable to me than all the wealth of the world. "What should it profit a man, if he would gain the whole world, and lose his own soul?" ( Mark 8:36 ) The value of God's Word in our lives is worth more to me than all of the gold or silver.

Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments. They that fear thee will be glad when they see me; because I have hoped in thy word. I know, O LORD, that thy judgments are right, and that you in faithfulness have afflicted me ( Psalms 119:73-75 ).

"I know, Lord, that Your judgments are right and that the afflictions that I have were just the faithfulness of God." God is so faithful and good to me. I have people that come in and they're into all kinds of trouble because they were messing around. "Everybody's doing it." Yeah? But you can't. Because you see, inasmuch as you are a child of God, He's not going to let you get away with it. They may all be able to cheat and get by with it, but you can't. You're going to get caught. God's not going to let you get by with it because you're His child. God loves you too much to let you get by with those things. And so, "God, You are faithful. When you afflicted me, Lord, for Your judgments are right. What You've done, God, is right. In faithfulness You've afflicted me."

Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. Let thy tender mercies come unto me, that I may live: for thy law is my delight. Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts. Let those that fear thee turn unto me, and those that have known thy testimonies. Let my heart be sound in thy statutes; that I be not ashamed. My soul fainteth for thy salvation: but I hope in thy word. My eyes fail for thy word, saying, When wilt thou comfort me? For I am become like a bottle in the smoke; yet do I not forget thy statutes ( Psalms 119:76-83 ).

And now one of those two verses in which there is no mention to the Word.

How many are the days of thy servant? when wilt thou execute judgment upon them that persecute me? The proud have digged pits for me, which are not after thy law. All thy commandments are faithful: they persecute me wrongfully; help me. Thou had almost consumed me upon earth; but I forsook not your precepts. Quicken me after thy loving-kindness; so shall I keep thy testimony the testimony of thy mouth ( Psalms 119:84-88 ).

Then verse Psalms 119:89 :

For ever, O LORD, thy word is settled in heaven ( Psalms 119:89 ).

You have nothing more permanent than the Word of God. This building is not permanent at all. The sidewalks and the asphalt out there are not permanent at all. This earth is not permanent. The sun is not permanent. Someday it will probably go up into a supernova and burn out. Jesus said, "Heaven and earth shall pass away, but My Word shall never pass away" ( Matthew 24:35 ). One thing that God has established forever is His Word. "Forever, O Lord, Thy Word is settled in heaven."

That is why it is so wrong for us to talk about the Word of God applying to a particular culture. "Oh, they wrote according to the understanding of their own culture of those times." And that is why it is so wrong for us to challenge the Word of God or seek to change the Word of God because God has forever settled His Word in heaven. It's something that... God said it; that settles it. There's no disputing of it. There's no arguing of it. There's no challenging of it. It's the Word of God. It's forever settled in heaven.

It doesn't change with the mores of a society. God's commandments and laws don't change because the mores of our society are so changed. The truth of God is absolute. The law of God is absolute. It is not relative to a situation. It is not relative to a society. It is not relative to the mores of a society. God has established the absolute law. His Word is forever settled in heaven. If you find yourself arguing with the Word, you're wrong. God's Word is a settled issue.

Thy faithfulness is unto all generations: thou hast established the earth, and it abides. They continue this day according to thine ordinances ( Psalms 119:90-91 ):

That is, the earth and all are continuing just according to the ordinances that God has established.

for all are thy servants ( Psalms 119:91 ).

The whole universe serves Him.

Unless thy law had been my delights, I should then have perished in my affliction ( Psalms 119:92 ).

I would have been wiped out unless Your law was there.

I will never forget thy precepts: for with them you have made me alive. I am yours, save me; for I have sought your precepts. The wicked have waited for me to destroy me: but I will consider your testimonies. I have seen an end of all perfection: but thy commandment is exceeding broad. [How I love,] O how I love thy law! it is my meditation all the day ( Psalms 119:93-97 ).

That's beautiful, isn't it? "Blessed is the man who walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sits in the seat of the scornful. But whose delight is in the law of the Lord" ( Psalms 1:1-2 ). "O how I love Thy law! It is my meditation." "And in His law does he meditate both day and night" ( Psalms 1:2 ).

Thou through thy commandments have made me wiser than mine enemies: for my enemies are ever with me ( Psalms 119:98 ).

You'll never escape enemies as long as you live on this earth.

I have more understanding than all of my teachers: for your testimonies are my meditation. I understand more than the ancients, because I keep your precepts. I have refrained my feet from every evil way, that I might keep thy word. I have not departed from thy judgments: for thou hast taught me. How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! Through thy precepts I get understanding: therefore I hate every false way ( Psalms 119:99-104 ).

Now here the psalmist is declaring, "I have more understanding than my teachers. I'm wiser than the ancients." Why? Because of the Word of God. To understand God's Word is to have true knowledge. The unchanging truth of God. What wisdom. What understanding.

Thy word is a lamp unto my feet, it is a light unto my path ( Psalms 119:105 ).

It's the guide for my life.

I have sworn, and I will perform it, I will keep your righteous judgments. I am afflicted very much: make me alive, O LORD, according unto thy word. Accept, I beseech thee, the freewill offering of my mouth, O LORD, and teach me thy judgments. My soul is continually in my hand: yet do I not forget thy law. The wicked have laid a snare for me: I erred not from thy precepts. Thy testimonies have I taken as a heritage for ever: for they are the rejoicing of my heart. I have inclined my heart to perform thy statutes always, even unto the end. I hate vain thoughts: but thy law I love. Thou art my hiding place and my shield: I hope in your word. Depart from me, ye evildoers: for I will keep the commandments of my God ( Psalms 119:106-115 ).

That's a good scripture for you to have on hand whenever you get an invitation to some of the parties and some of the events that are happening around. Just remember Psalms 119:115 ,"Depart from me, ye evildoers: for I will keep the commandments of my God."

Uphold me according to thy word, that I may live: and let me not be ashamed of my hope. Hold me up, and I shall be safe: and I will have respect unto your statutes continually. For thou hast trodden down all them that err from thy statutes: for their deceit is falsehood. You put away all the wicked of the earth like dross: therefore I love your testimonies. My flesh trembles for fear of thee; and I am afraid of thy judgments. I have done judgment and justice: leave me not to my oppressors. Be surety for thy servant for good: and let not the proud oppress me. Mine eyes fail for thy salvation, and for the word of thy righteousness. Deal with thy servant according to thy mercy, teach me your statutes. I am your servant; give me understanding, that I may know your testimonies. It is time for thee, LORD, to work: for they have made void thy law ( Psalms 119:116-126 ).

"Time, O God, for You to work." I look at the world today and I see how they have made void the law of God. I see how in our nation they've made void the law of God. It's time for God to work. And God is going to work. And that very shortly.

Therefore I love thy commandments above gold; yea, above fine gold. Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way ( Psalms 119:127-128 ).

I esteem that every precept of God is right.

Thy testimonies are wonderful: therefore doth my soul keep them. The entrance of thy words give light; it gives understanding to the simple ( Psalms 119:129-130 ).

The entrance of God's Word brings light to those that are in darkness. Understanding to those simple understanding.

I opened my mouth, and panted: for I longed for thy commandments ( Psalms 119:131 ).

"I long for Your commandments, God." David said, "As the deer thirsteth after the water brooks, so panteth my soul after thee, O God" ( Psalms 42:1 ). Just panting after the Lord.

Look thou unto me upon me, and be merciful unto me, as you used to do unto those that love your name ( Psalms 119:132 ).

Another one that doesn't mention the Word of God.

Order my steps in thy word: let not any iniquity have dominion over me. Deliver me from the oppression of man: so I will keep thy precepts. Make thy face to shine upon thy servant; teach me thy statutes. Rivers of water run down my eyes, because they keep not thy law ( Psalms 119:133-136 ).

The grief that he felt because of the disobedience to God's law by the people.

Righteous art thou, O LORD, and upright are your judgments. Thy testimonies that thou hast commanded are righteous and very faithful. My zeal has consumed me, because mine enemies have forgotten your words. Thy word is very pure: therefore thy servant loves it. I am small and despised: yet do I not forget your precepts. Thy righteousness is everlasting righteousness, and thy law is the truth. Trouble and anguish have taken hold on me: yet thy commandments are my delights. The righteousness of thy testimonies is everlasting: give me understanding, and I shall live. I cried with my whole heart; hear me, O LORD: I will keep thy statutes. I cried unto thee; save me, and I shall keep thy testimonies. I prevented the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent the night watches, that I might meditate in thy word. Hear my voice according to thy loving-kindness: O LORD, quicken me according to thy judgment. They draw nigh that follow after mischief: they are far from thy law. Thou art near, O LORD; and all thy commandments are truth. Concerning thy testimonies, I have known of old that thou hast founded them for ever ( Psalms 119:137-152 ).

So they are forever established and they have been forever founded. God's Word is... it's forever. It has always and shall always be.

Consider my affliction, and deliver me: for I do not forget thy law. Plead my cause, deliver me: quicken me according to thy word. Salvation is far from the wicked: for they seek not thy statutes. Great are thy tender mercies, O LORD: quicken me according to thy judgments. Many are my persecutors and mine enemies; yet do I not decline from thy testimonies. I beheld the transgressors, I was grieved; because they kept not thy word. Consider how I love thy precepts: quicken me, O LORD, according to thy loving-kindness. Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever. Princes have persecuted me without a cause: but my heart stands in awe of thy word. I rejoice at thy word, as one that finds great spoil ( Psalms 119:153-162 ).

Oh the rejoicing, have you ever just rejoiced over the Word of God? I get so excited as I read the Word of God. Sometimes I come across a promise or passage of scripture and the Holy Spirit will just open it up to me and I just rejoice. I just have neat shouting fits of joy. When God just seems to open up the Word to my heart. Just, it's like you found treasure or something. Just the glorious rejoicing and it's just something that's always thrilling to me when the Spirit of God just opens up a scripture to my heart. This gives me a new insight, new understanding of its depth and all.

I hate and abhor lying: but thy law I love. Seven times a day do I praise thee, because of your righteous judgments. Great peace have they which love thy law ( Psalms 119:163-165 ):

Read that one. Underline that one. "Great peace have they who love thy law."

and nothing shall offend them. LORD, I have hoped for thy salvation, and done thy commandments. My soul hath kept thy testimonies; I love them exceedingly. I have kept thy precepts and thy testimonies: for all my ways are before thee. Let my cry come near before thee, O LORD: give me the understanding according to thy word. Let my supplication come before thee: deliver me according to thy word. My lips shall utter praise, when thou hast taught me thy statutes. My tongue shall speak of thy word: for all of thy commandments are righteous. Let thine hand help me; for I have chosen thy precepts. I have longed for thy salvation, O LORD; and thy law is my delight. Let my soul live, and it shall praise thee; and let thy judgments help me. I have gone astray like a lost sheep: seek thy servant; for I do not forget thy commandments ( Psalms 119:165-176 ).

He surely had a lot to say about the Word of God.

There's an interesting story about the one-hundred-and-nineteenth psalm that actually happened in England. There was a bishop that was about to be put to death because his patron had come into disfavor with the government and had been executed, and the bishop was waiting at the gallows. And according to the British law, he had the right to request that a psalm be sung. And so the wise bishop requested the one-hundred-and-nineteenth psalm. And because it was the law of the land, they started singing the one-hundred-and-nineteenth psalm before the gallows, before he was hanged on the gallows, and about halfway through the psalm, his pardon came. And thus, he was pardoned and missed his appointment on the gallows. Had he chosen Psalms 117:1-2 , he'd have been wiped out. That actually happened. Spurgeon, in his Treasury of the Psalms speaks about that at the beginning of the one-hundred-and-nineteenth psalm. He names the bishop and so forth whose life was actually spared by his choice of this psalm to be sung prior to his execution on the gallows.

Now may the Lord be with you and keep you in His love and grace, watching over you, guiding you, protecting you through this week. May you be enriched in Christ Jesus in all things. And may your understanding of God's love be increased day by day as you begin to fathom the depth, experience the height of God's love and grace and mercies towards you through Jesus our Lord. "

Dr. Constable's Expository Notes

Psalms 119

The anonymous psalmist who wrote this longest psalm sought refuge from his persecutors and found strength by meditating on the Word of God. This psalm, the longest chapter in the Bible, is largely a collection or anthology of prayers and thoughts about God’s Word. C. S. Lewis compared it to a piece of embroidery, done stitch by stitch in the quiet hours for the love of the subject and for the delight in leisurely, disciplined craftsmanship. [Note: Lewis, Reflections on . . ., pp. 58-59.]

"The author of Psalms 119 exemplifies an attitude toward the Mosaic law which was the ideal for all Israel (cf. also Psalms 19:7-11)." [Note: Chisholm, "A Theology . . .," p. 263.]

"It [this psalm] describes how the Word enables us to grow in holiness and handle the persecutions and pressures that always accompany an obedient walk of faith." [Note: Wiersbe, The . . . Wisdom . . ., p. 308.]

This psalm contains a reference to God’s Word in almost every verse (except Psalms 119:84; Psalms 119:90; Psalms 119:121-122; Psalms 119:132). The psalmist used 10 synonyms for the Word of God, each of which conveys a slightly different emphasis.

"Way" and "ways" (Heb. derek) describes the pattern of life God’s revelation marks out. It occurs 13 times in the psalm (Psalms 119:1; Psalms 119:3; Psalms 119:5; Psalms 119:14; Psalms 119:26-27; Psalms 119:29-30; Psalms 119:32-33; Psalms 119:37; Psalms 119:59; Psalms 119:168).

The most frequently used term is "law" (Heb. torah, lit. teaching) that occurs 25 times (Psalms 119:1; Psalms 119:18; Psalms 119:29; Psalms 119:34; Psalms 119:44; Psalms 119:51; Psalms 119:53; Psalms 119:55; Psalms 119:61; Psalms 119:70; Psalms 119:72; Psalms 119:77; Psalms 119:85; Psalms 119:92; Psalms 119:97; Psalms 119:109; Psalms 119:113; Psalms 119:126; Psalms 119:136; Psalms 119:142; Psalms 119:150; Psalms 119:153; Psalms 119:163; Psalms 119:165; Psalms 119:174). It denotes direction or instruction and usually refers to a body of teaching such as the Pentateuch or the Book of Deuteronomy. Jesus used this term to describe the whole Old Testament (John 10:34).

The word "testimony" (Heb. ’edah) occurs 23 times, all but one time in the plural (Psalms 119:2; Psalms 119:14; Psalms 119:22; Psalms 119:24; Psalms 119:31; Psalms 119:36; Psalms 119:46; Psalms 119:59; Psalms 119:79; Psalms 119:88 [sing.], 95, 99,111, 119, 125, 129, 138, 144, 146, 152, 157, 167, 168). It refers to the ordinances that became God’s standard of conduct. Its particular shade of meaning is the solemnity of what God has spoken as His will. The English translations sometimes have "decrees" for this Hebrew word.

"Precepts" (Heb. piqqudim), a synonym for "injunctions" that occurs only in the psalms in the Old Testament, appears 21 times in this psalm (Psalms 119:4; Psalms 119:15; Psalms 119:27; Psalms 119:40; Psalms 119:45; Psalms 119:56; Psalms 119:63; Psalms 119:69; Psalms 119:78; Psalms 119:87; Psalms 119:93-94; Psalms 119:100; Psalms 119:104; Psalms 119:110; Psalms 119:128; Psalms 119:134; Psalms 119:141; Psalms 119:159; Psalms 119:168; Psalms 119:173). It always occurs in the plural.

Another common synonym in this psalm is "statutes" (Heb. huqqim, lit. things inscribed). It refers to enacted laws. The translators sometimes rendered the Hebrew word "decrees." It occurs 21 times (Psalms 119:5; Psalms 119:8; Psalms 119:12; Psalms 119:23; Psalms 119:26; Psalms 119:33; Psalms 119:48; Psalms 119:54; Psalms 119:64; Psalms 119:68; Psalms 119:71; Psalms 119:80; Psalms 119:83; Psalms 119:112; Psalms 119:117-118; Psalms 119:124; Psalms 119:135; Psalms 119:145; Psalms 119:155; Psalms 119:171).

"Commandments" (Heb. miswah) denotes a definite authoritative command. The writer used this word 22 times in Psalms 119, usually in the plural but once as a collective singular (Psalms 119:6; Psalms 119:10; Psalms 119:19; Psalms 119:21; Psalms 119:32; Psalms 119:35; Psalms 119:47-48; Psalms 119:60; Psalms 119:66; Psalms 119:73; Psalms 119:86; Psalms 119:96 [sing.], 98, 115, 127, 131, 143, 151, 166, 172, 176).

"Judgment" or "ordinance" (Heb. mishpot) refers to a judicial decision that establishes precedent and constitutes binding law. Often the English translators rendered this Hebrew word "laws." It sometimes means God’s acts of judgment on the wicked. In this psalm it occurs 19 times in the plural and four times in the singular (Psalms 119:7; Psalms 119:13; Psalms 119:20; Psalms 119:30; Psalms 119:39; Psalms 119:43; Psalms 119:52; Psalms 119:62; Psalms 119:75; Psalms 119:84 [sing.], 91, 102, 106, 108, 120, 121 [sing.], 132 [sing.], 137, 149 [sing.], 156, 160, 164, 175). In Psalms 119:84 it does not refer to the Word of God, however.

The psalmist also identified many different responses he made to God’s Word. One of these was keeping or obeying it (Psalms 119:4-5; Psalms 119:8; Psalms 119:17; Psalms 119:34; Psalms 119:44; Psalms 119:56-57; Psalms 119:60; Psalms 119:67; Psalms 119:88; Psalms 119:100-101; Psalms 119:129; Psalms 119:134; Psalms 119:136; Psalms 119:145; Psalms 119:158; Psalms 119:167-168).

"This untiring emphasis has led some to accuse the psalmist of worshipping the Word rather than the Lord; but it has been well remarked that every reference here to Scripture, without exception, relates it explicitly to its Author; indeed every verse from 4 to the end is a prayer or affirmation addressed to Him. This is true piety; a love of God not desiccated by study but refreshed, informed and nourished by it." [Note: Kidner, Psalms 73-150, p. 419.]

"The longest psalm in the Psalter, Psalms 119, is well known for its teaching on God’s law. Yet the beauty of this psalm lies, not only in the recitation of devotion to the law, but in the psalmist’s absolute devotion to the Lord." [Note: VanGemeren, p. 736.]

In all but 14 verses, the psalmist addressed his words to the Lord personally. [Note: Wiersbe, The . . . Wisdom . . ., p. 308.]

This is one of the alphabetic acrostic psalms (cf. Psalms 111, 112). In each strophe of eight verses, each verse begins with the same letter of the Hebrew alphabet. In Psalms 119:1-8 each line begins with the first Hebrew letter, in Psalms 119:9-16 each line begins with the second Hebrew letter, and so on. In some English versions, the translators have printed or transliterated the Hebrew letter that begins each line in the strophe at the beginning of that strophe.

"Even the literary qualities of the 119th Psalm contribute to the development of its major theme-the Word of God in the child of God." [Note: George J. Zemek Jr., "The Word of God in the Child of God: Psalms 119," Spire 10:2 (1982):8.]

Psalms 145 is another acrostic psalm. In that psalm the intent of the acrostic structure seems to have been to encourage full praise of God. In this one, the intent seems to have been to encourage full obedience to God. [Note: Brueggemann, p. 39.]

The genre of the psalm is primarily wisdom, though there are also elements of lament, thanksgiving, praise, and confidence in it.

As you read this psalm, note the consequences of obeying God’s Word that the writer enumerated. These include being unashamed (Psalms 119:6) and giving thanks (Psalms 119:7).

"The basic theme of Psalms 119 is the practical use of the Word of God in the life of the believer." [Note: Wiersbe, The . . . Wisdom . . ., p. 309.]

"The lesson to be learned above all others is that knowledge and practical application of the Word will keep one from sin and thus enable him to know and serve God appropriately (Psalms 119:9; Psalms 119:11; Psalms 119:92; Psalms 119:98; Psalms 119:105; Psalms 119:130; Psalms 119:133; Psalms 119:176)." [Note: Merrill, "Psalms," p. 466.]

Dr. Constable's Expository Notes

4. A prayer for greater understanding 119:25-32

The writer felt the need of the refreshment that God’s Word can provide (Psalms 119:25; cf. Psalms 119:37; Psalms 119:40; Psalms 119:50; Psalms 119:93; Psalms 119:107; Psalms 119:149; Psalms 119:154; Psalms 119:156). He then called on the Lord for understanding, strength, and security (Psalms 119:26-29). He promised to obey God when he received greater understanding because he valued the law highly (Psalms 119:30-32).

Gill's Exposition of the Whole Bible

I have declared my ways,.... That is, to the Lord; either the ways he had chose and desired to walk in, and not wander from, and therefore entreated help and assistance, guidance and direction, in them; or his sinful ways and actions, which he acknowledged and confessed, lamented and bewailed, and entreated the forgiveness of; or all his counsels and cares, his affairs and business, in which he was concerned, and which he declared and committed to the Lord, to be directed and assisted in; or all his wants and necessities, which he spread before him at the throne of grace; which he did not as though the Lord was ignorant of these things, but partly as knowing it was the will of God that he should be inquired of by his people, to do the things for them they want; and partly to ease his own mind, and encourage his faith and hope in the Lord;

and thou heardest me: and directed him in the way he should go, and what he should do; forgave him his sins, and supplied his wants;

teach me thy statutes; which he desired to learn and obey, in gratitude for being heard and answered by him; :-;

Henry's Complete Commentary on the Bible

      26 I have declared my ways, and thou heardest me: teach me thy statutes.   27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.

      We have here, 1. The great intimacy and freedom that had been between David and his God. David had opened his case, opened his very heart to God: "I have declared my ways, and acknowledged thee in them all, have taken thee along with me in all my designs and enterprises." Thus Jephthah uttered all his words, and Hezekiah spread his letters, before the Lord. "I have declared my ways, my wants, and burdens, and troubles, that I meet with in my way, or my sins, my by-ways (I have made an ingenuous confession of them), and thou heardest me, heardest patiently all I had to say, and tookedst cognizance of my case." It is an unspeakable comfort to a gracious soul to think with what tenderness all its complaints are received by a gracious God, 1 John 5:14; 1 John 5:15. 2. David's earnest desire of the continuance of that intimacy, not by visions and voices from heaven, but by the word and Spirit in an ordinary way: Teach me thy statutes, that is, Make me to understand the way of thy precepts. When he knew God had heard his declaration of his ways he did not say, "Now, Lord, tell me my lot, and let me know what the event will be;" but, "Now, Lord, tell me my duty; let me know what thou wouldst have me to do as the case stands." Note, Those who in all their ways acknowledge God may pray in faith that he will direct their steps in the right way. And the surest way of keeping up our communion with God is by learning his statutes and walking intelligently in the way of his precepts. See 1 John 1:6; 1 John 1:7. 3. The good use he would make of this for the honour of God and the edification of others: "Let me have a good understanding of the way of thy precepts; give me a clear, distinct, and methodical knowledge of divine things; so shall I talk with the more assurance, and the more to the purpose, of thy wondrous works." We can talk with a better grace of God's wondrous works, the wonders of providence, and especially the wonders of redeeming love, when we understand the way of God's precepts and walk in that way.

Spurgeon's Verse Expositions of the Bible

A Man of God Alone with God

SEPTEMBER 26 th 1878

by

C. H. SPURGEON

(1834-1892)

“I have declared my ways, and thou heardest me: teach me thy statutes.”-Psalms 119:26 .

Worldly men think very little of God. They live at a distance from him; they have no intercourse with him; like the fool, they have said in their heart, “No God,” and they try to realize in their lives their heart’s desire. Very different is it with the true believer. He recognizes God everywhere; he sees God in all the good or ill that checkers life; he believes that God has created every worm that crawls upon the face of the earth, and that he has painted every flower that blooms. The whole world is full of God to him who believes in God, and he has intercourse with God wherever he goes. He cannot live without it; it is his joy and delight. He is a child of God; so, how can he live happily in his Father’s house unless he often sees his Father’s face, and speaks with him, and hears his voice in return? The Christian makes much of God, and God makes much of him, for they have a mutual delight in one another. Hence, in such a text as this, you perceive how the psalmist talked with God, and God heard him, and he knew that God heard him; and then he spoke again to God, and said, “Teach me thy statutes.”

This is, perhaps, one of the main differences between the believer and the unbeliever,-between him that feareth God and him that feareth him not. The first lesson for man is, to know his God; the second is, to know himself; and as the unbeliever fails in the first, he fails in the second also, he does not know himself. He does not think much about himself,-about his real self, the most important part of his being. For his body, he caters freely, he can scarcely spend enough upon it; but he starves his soul. He scarcely recognizes its existence, and he has but little thought or care about the immortality to which it is ordained. But a true believer knows himself. We are sure, from our text, that he does, for he would not declare his ways if he did not know them. But he has practiced introspection, and looked within himself. He has practiced self-examination, and studied his own inner life. He does not profess to understand himself altogether; -for man is the next greatest mystery to God; God is the first mystery, and man is the second. He does not understand his own ways; he cannot always comprehend his own thoughts, or follow the devious wanderings of his own mind; but, still, he does know a good deal about himself; and when he goes before his God, he can truthfully say, “I have declared my ways, and thou heardest me.” Among other things, he has discovered his own ignorance, and hence he presents the prayer with which the text concludes, “Teach me.” He is ignorant even of God’s revealed will, so he prays, “’Teach me thy statutes,’ O Lord! I know the Book in which they are recorded, and I can learn them in the letter; but do thou teach them to me, in my spirit, by thy Spirit, that I may know them aright.”

This, then, is to be the subject of our meditation. Let us come to it, looking up to the Lord, and asking him to bless the meditation to each one of us. I shall take the text in two senses; the primary one is, I think, a man of God alone with God: “I have declared my ways” (understand, “to God”) “and thou heardest me: teach me thy statutes.” But I judge that it is lawful, especially in the light of the following verse, to believe that the psalmist may have alluded to his speaking with men; so., in the second part of my discourse, I shall speak of a man of God considering his own public testimony, and saying, when he had done so, “I have declared my ways, and thou heardest me: teach me thy statutes. Make me to understand the way of thy precepts: so shall I talk”-which must mean his speaking to others,-”so. shall I talk of thy wondrous works.”

I. So, first, we see here A Man Of God Alone With God; and we notice three things about him, he is making his case known: “I have declared my ways;” he is rejoicing in an audience which he has obtained: “thou heardest me;” and he is seeking a further blessing: “Teach me thy statutes.”

First, he is making his case known. I understand this to be, first, the language of a sinner confessing his sin: “I have declared my ways. He is a sensible sinner, and therefore he is not in a confessional box with the human ear of a fellow-sinner to listen to him; he is a rational being, who has not degraded himself so low as that. But he is confessing his sin to the great High Priest who can be “touched with the feeling of our infirmities;” to him who cannot be defiled by listening to our tale of sin; to him to whom alone will it avail to confess our sins, for “he is faithful and just to forgive us our sins,” if we confess them to him.

In each one of us now say, in this sense, “I have declared my ways” to the Lord? For this should be done, not only at our first coming to him, but continually throughout the whole of our life. We should look over each day, and sum up the errors of the day, and say, “’I have declared my ways,’-my naughty ways, my wicked ways, my wandering ways, my backsliding ways, my cold, indifferent ways, my proud ways; -the way of my words, the way of my thoughts, the way of my imagination, the way of my memory, for it has a treacherous way of remembering evil and forgetting good;-the way of my actions towards thee, my God, and there is much to regret there; the way of my actions in my family, in the world, and in the church.” What a sorrowful stock-taking each day would be to many professors if they were honest to themselves and to their God! Even those who “walk in the light, as God is in the light,” and have the closest fellowship with him, yet know that it is a very sweet and blessed thing even for them that “the blood of Jesus Christ his Son cleanseth us from all sin;” forever they still sin, and it is necessary for each one of them to say continually, “I have declared my ways.”

Do you try to hide your sin, dear friend? It is useless for you to attempt to do so, for God ever sees it. Why do you seek to conceal what is always before his eye? Better far to confess it to him, that he may then cast it behind his back, and remember it against you no more forever. I believe that, often, as sinners confessing to God, we miss much true comfort for want of making a clean breast of our transgressions. Yet the Lord knows what is in our heart even though we do not own it. It has been well observed that, when Moses tried to excuse himself to God for not wanting to go to deliver Israel, he said that he was slow of speech, and God met that objection by giving him Aaron his brother to speak for him; but the Lord, in his reply to Moses, also said, “All the men are dead who sought thy life.” Moses had not said anything about that matter; but God knew that there was that fear in his heart, so he put his finger on the sore place at once. It is well when we can do that for ourselves; when, in our spirit, there is no guile; when we come, as David did, in the 51st Psalm, and confess the very sin which we have committed: “Deliver me from blood-guiltiness, O God,” calling it by its right name, then is it that the soul begins to get peace with God.

“But,” someone asks, “are we, then, to confess to God every sin in detail?” No, that would be impossible, and probably it would not even be useful; but there must be no wish to conceal any sin from God. Such a desire would be a vain one, for “all things are naked and opened unto the eyes of him with whom we have to do.” There must be an acknowledgment of the sins which we have not yet seen in their full heinousness. Each of us will do well to offer David’s prayer, “Cleanse thou me from secret faults.” If we have committed faults, which are hidden even from ourselves, we desire to be delivered from them so that they should not remain to our condemnation.

I do not suppose that any unregenerate sinner will act thus towards his God until the Holy Spirit has begun to work graciously within him. While the prodigal was wasting his substance with riotous living, be thought himself a fine gentleman; and even when he was feeding the swine, he only said, “I have had very bad luck.” But it was “when he came to himself” that he said, “I will arise and go to my father;” and it was when he felt his father’s warm kiss upon his cheek that he made the confession, “Father, I have sinned.” There is no contrition so deep as that of the man who can say concerning his sins,-

“I know they are forgiven;

But, still, their pain to me

Is all the grief and anguish

They laid, my Lord, on thee.”

So, then, our text is, first, the language of a sinner confessing his guilt to his God; but it is more than that. It is, next, the private talks of a patient with his doctor: “I have declared my ways.”

See, there is the little room upstairs, and there lies the patient whom the physician has come to try to cure. The doctor’s first work is to find out all he can about the patient’s disease, so he begins by asking concerning the various symptoms that have been noticed. He is sure to look at the sick man’s tongue, and you may learn a great deal, spiritually, of the condition of a man’s heart from the state of his tongue. The doctor will also sound the patient’s lungs, and test his heart, and take his temperature, and ask him a great many questions, not merely about what appears on the surface, but about his inmost self; and when, at last, the patient can say, “There, doctor, I have told you all, now will you prescribe for me?” he is in the condition of the psalmist when he said to the Lord, “I have declared my ways, and thou heardest me: teach me thy statutes.”

The text very accurately describes such a state of things as that which exists when a patient relates his symptoms to the physician, and then the physician prescribes for him; for, in addition to sin being a great evil in the sight of God, it is also a disease to which we are all prone, and from which only the great Physician can cure us. We cry out against it, and our better self fights against it, yet the old man within us, “the body of this death,” as Paul calls it, fights against the new nature, and we should be overcome were it not for divine grace. So it is well for us to declare our ways. Suppose I put it for myself or for you thus, “Lord, I find that, even when I am engaged in prayer, my thoughts wander. When I am in trouble, I get fretful and rebellious. When a little difficulty meets me in my business, I do not trust thee as I ought.

I sometimes find that, when I try to be humble, I become desponding; and when I am joyful, I become presumptuous. I seem to be like a pendulum swinging too far this way, and then too far that way. I know not how to steer the ship of my life between the Scylla of this sin and the Charybdis of that. O my Master, I am but dust and ashes, I am less than nothing, and vanity! If thou dost ask me what I ail, I seem to have all manner of diseases upon me at once. Sometimes, I am hot with fever, and full of wrath; and, at other times, I shiver with ague as though I did not know what I believed, and could not lay hold of thy truth with a firm grip. Sometimes I fear that I have a fatal disease upon me; and, certainly, were it not for thine unfailing medicine-the great catholicon-my soul would pine away, and die. Yet, and all these evil symptoms, there is one sign that, I trust, is for good. I do know where my help lies; and I look alone to thee for healing. I know that thy precious blood has cleansed me, and on that blood alone I do rely.” Thus the patient tells the good Physician, as far as he can, what he feels, and what is the disease from which he is suffering.

I think, too, that we might use another figure to illustrate the meaning of our text; it is like a client telling his advocate all about his affairs. It is a difficult case in law. There is an accuser who has come forward with very serious charges, and he brings witnesses to substantiate what he affirms, and the case is a very complicated one. The client says that he does not know how to plead for himself; he says that he is at his wits’ end, and he asks the advocate whether he has any argument that can avail for him. The advocate replies, “I must first know all about your case before I can advise you, so tell me everything.” Now, the Lord Jesus, your great Advocate, already knows all about you, yet he likes you to tell it all to him. It is always a good thing to-

“Tell it all to Jesus,

Comfort or complaint.”

Mind that you do tell it all to him; do not keep anything back. Tell him the complex part of your life, and tell him the black part of it; be sure to bring that out. Tell him that the accuser has good ground for his charges against you, and that he can bring abundant witnesses against you,-ay, that your own conscience will witness against you,-and that you do not know of any plea, on earth or in heaven, that can avail for you unless he will be your Advocate. Then, how dear that Advocate will be to you when he tells you that he can plead his righteousness, his life, his blood, and his death, for “if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.”

I do not think, however, that we have reached the very marrow of our text until we regard it as describing the intimate communion of friend with friend: “I have declared my ways.” When two men become linked together in close friendship, they are in the habit of telling to one another all that happens in their lives; and if one of them is in a difficulty, he goes off to his friend, and tells him about it. They agree with Solomon that “two are better than one; for if they fall, the one will lift up his fellow;” and, by mutual counsel, wisdom will be found. The one who is in trouble tells his friend about it, and his friend, perhaps, puts to him a number of questions, not out of prying curiosity, but in order that he may become acquainted with the whole case, and so be qualified to advise or to help. And we, beloved, if we really know the Lord in spirit and in truth, are exalted to the position of friends of Jesus. “Henceforth,” said he to his disciples, “I call you not servants, for the servant knoweth not what his lord doeth: but I have called you friends, for all things that I have heard of my Father I have made known unto you.” “The secret of the Lord is with them that fear him; and he will show them his covenant.” The Lord said, “Shall I hide from Abraham that thing which I do?” when he was about to destroy Sodom and Gomorrah; and we must hide nothing from our God. It ought to be the daily habit of the believer to commune with his God; we ought to make him our Confidant in all things. You will go amiss, depend upon it, if you do not wait upon the Lord for guidance. “Bring hither the ephod,” was David’s command to the priests when he was in perplexity, and knew not what he ought to do. Israel made a great mistake with regard to the Gibeonites because the case seemed so simple to them that they did not need to consult the Lord concerning it. Here were men with dry and moldy bread, and with old shoes and clouted upon their feet; they said they had come from a far country, and the matter appeared so plain that the Israelites asked not counsel at the mouth of the Lord, but took of their victuals, and made a treaty with them, as they would not have done if they had consulted the Lord. I do not think that God’s people often go astray in the most difficult cases, for they do take them to the Lord in prayer. It is in simple matters that we make our greatest blunders, because we think we know what to do, and therefore we do not wait upon the Lord for guidance. Yet he who leans to his own understanding is trusting to a broken reed which will be sure to fail him just when he most needs it. So let us, each one, say to the Lord, in the language of the text, “I have declared my ways.”

Thus far, we have been thinking of the believer making his case known; now, secondly, we are to see him rejoicing that he has obtained an audience with God: “Thou heardest me.” I cannot tell you how my heart is touched with the sweetness of that short sentence. Didst thou hear me, O Lord? What condescension on thy part! Thou hast the whole universe to rule and govern; the sweetest songsters are in thy choirs, sounding forth thy praises day without night, yet thou heardest me. And I was not singing thy praises; but confessing my sins. I was not telling the story of all thy wondrous works; I was telling of my own wicked works, and of my sorrows and cares, and thou mightest well have said, “These things are too small, too insignificant to be brought before my notice;” yet thou didst not speak so, for thou heardest me.

But there is something even more wonderful than his condescension, methinks, and that is, his patience. It is an amazing thing that he should listen to us, and then, when the sad story is told, that he should not turn away in the greatness of his wrath, and utterly destroy us. I think that, if you were to tell out all that is in your own heart to any one of your most intimate friends, he would never speak to you again. We read many very charming biographies of men and women; but if the whole of their hives could be written,-which we may be thankful cannot be done,-the book would not be fit to be read. But the Lord listens to us, in some things that we have to confess to him, that we would not confess, and could not confess, and ought not to confess, in any human ear; yet he does not turn away from us in disgust. His pure and holy eyes cannot look upon iniquity except with the utmost abhorrence. He loathes sin in such a way as we can hardly imagine; yet, when a penitent sinner comes to confess to him, he patiently listens to the whole sorrowful story, and feels nothing but pity and love for the guilty narrator of it. This is truly wonderful, and is very different from the manner of men. A man would probably say, “You have told me now, sir, what I wish I had never heard, for I can never trust you again. I did not think you were so mean; I could not have believed it of you. You have told me something that has let me know that I have been cherishing a viper in my bosom. Never come to my house again; you are a person with whom I do not wish to be in any way associated.” That is how man talks; but when we have told the Lord everything, he does not spurn us from him, but he says, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” He puts away our sin by blotting it out like a cloud, and our transgressions as a thick cloud, blessed be his holy name!

When the psalmist says, “Thou heardest me,” he means, “Thou heardest me with sympathy.” There are several different ways of hearing a story. When I have to deal with a case of very deep grief,-I do not know whether you have all learnt this lesson, but I will tell you how I act, and you may be wise if you do the same, especially if you are a young pastor. If you get a case of very deep grief, hold your tongue, and let the sorrowful one talk, and tell out all the painful details. Those various items may not be very interesting to you; but if you cease to listen to any one of them, you will be stopping the process of cure for that poor bleeding heart. Let the sufferer tell it all out, and do not grudge the time it takes. Interject a word or two of sympathy now and then, and be really sympathetic all the while; but let the troubled soul tell it all out, just as here the psalmist says to the Lord, “I have declared my ways, and thou heardest me.” If you do so, the tried one will go away, and say, “I was so comforted by my interview with the pastor, or with that friend; it did me so much good.” Yet you are conscious that you did nothing but listen to the story of sorrow, and that is the best thing you could possibly have done. “Mother,” said a little girl, “I can’t think why our neighbor is so glad for me to go in and see her. She has lost her little baby, and she sits and cries, and she says I -am such a comfort to her; but, mother, I never say anything; I only just put my arms round her neck, and I cry, too.” Ah! but that is the best way to comfort the sorrowing; and that is what Jesus does for you when you get near to him. He is touched with the feeling of our infirmity, and it is his being touched that enables us to bear the blow which has so grievously wounded our heart.

“Thou heardest me.” Even if the Lord did not seem to answer us, yet there would be much comfort to us from his hearing us, letting us tell all our grief to him, in the full belief that we are not merely telling it out to the air, or speaking to emptiness, but that into his ear, and into his heart, the story of our grief is falling. There is no comfort like this. Try it, mourning ones, ye who love his blessed name.

But I think that the psalmist meant even more than this when he said to God, “Thou heardest me.” Surely, he meant, “Thou didst graciously come to my help, ’I declared my ways,’-the sinfulness of them; ’and thou heardest me,’ and didst blot out my transgressions. ’I declared my ways,’-the disease of sin that was in my soul, and by thy stripes thou didst heal me, by thy Spirit thou didst sanctify me. ’I declared my ways,’-my legal difficulties, my accusers’ words; and thou didst hear me by answering them, and sending such joy and peace into my soul that I dared even to cry, ’Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again.’ I told thee all my ways; and, like a true and faithful friend, thou didst not spare anything that thou mightest help me. As thou didst give thy Son to redeem me, and thy Spirit to sanctify me, so didst thou give thy providence to succor me, and thy presence to comfort me. ’Thou heardest me;’ I did not cry to thee in vain.” Are not these words wondrously rich, dear brethren? I seem, in talking to you, as if I only skimmed the surface of them, as a swallow touches the brook with his wing, and is up and away again in a moment, but you may dive into their depths in your happy, heartfelt experience.

Now I come, in the third place, to this man of God alone with God seeking a further blessing: “Teach me thy statutes.” I think the psalmist means this, “My Lord, I have told thee all; now, wilt thou tell me all? I have declared to thee my ways; now, wilt thou teach me thy ways? I have confessed to thee how I have broken thy statutes; wilt thou not give me thy statutes back again? I have owned my weakness; now, wilt thou not strengthen me, that I may run in the way of thy commandments?”

We will take this request, “Teach me thy statutes,” in the same way as we took our first division. “I, a sinner, have confessed to thee, O Lord, my wicked ways; wilt thou not teach me thy statutes, that I may sin against thee no more? Teach me how to be holy. Teach me to repent, for repentance is one of thy statutes. Teach me to believe, for faith in thy dear Son is one of thy great gospel statutes. Teach me to pray, for this shall help to keep me pure, and prayer is a statute of thine. Teach me to watch against temptation. Teach me to search the Scriptures. Teach me to yield myself up to thee as a living sacrifice, which is my reasonable service; so teach me that I shall-

“No more from thee depart

No more thy Spirit grieve.”

Then, next, our text means, “I am a patient, and thou, O Lord, art my Physician. I have told thee the symptoms of my case; now wilt thou teach me thy statutes that I may be healed? I know that thy Word has a healing power, for it is written, ’He sent his Word, and healed them.’ Now, Lord, heal the bleeding wounds of my conscience by Jesus Christ the Incarnate Word. Heal my darkened understanding by thy Spirit’s illumination of it through thy Word. Thou seest what my disease is; thy Word is the great Pharmacopoeia, which contains remedies for all spiritual maladies, and thou knowest which will best suit my case. Prescribe for me: ’Teach me thy statutes.’”

Then, in the case of a client consulting his advocate, the text means, “I have declared my ways to thee, my great Advocate; now ’teach me thy statutes,’ I pray thee, that I may be wise to meet my accusers in future. ’Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies.’ ’Teach me thy statutes,’ that I may not give occasion to the enemy to accuse me. Make me wise, since I have to deal with the craft of the devil, and the malice of the world. Teach me when to be silent and when to speak. Give me my Master’s wisdom, who baffled all his adversaries though they constantly sought to catch him in his speech. Teach me how to live so blameless and guileless a life that I may be both wise as a serpent and harmless as a dove. I have told thee the difficulty of my ways, and how my adversaries seek to entrap me; “teach me thy statutes,’ that I may escape like a bird from the snare of the fowler.”

Then, as a friend speaking to his friend, this passage means, “’I have declared my ways,’ now ’teach me thy statutes,’ O Lord, that I may never lose thy friendship! O my great Friend, I have told thee how remiss, and how unthankful and unkind I have been to thee; but do not thou be angry with me! Undertake to mend me, I pray thee. Make thy poor friend better. Some of my sin springs from ignorance, so ’teach me thy statutes.’ Much of it springs from my corrupt heart; so, O Lord, sanctify it by the power of thy cleansing Word! O Jesus, I cannot bear the thought of losing thy friendship! Thou hast taught me the sweetness of it, so do not take it away from me, for if now I were to lose thee, I should be of all men most miserable. The unregenerate sinner knows not the sweetness of thy love; but, like the swine, he is contented with his husks; but I have eaten heaven’s bread, and if I am to lose it now, woe is me, for I shall be doubly undone.” A poor man, who has always been poor, knows not the smart of poverty like the emperor or the prince who comes down to be a beggar. It must have been a sad sight to see Belisarius, the valiant general, brought down so low as to beg in the streets of Rome; and, oh! if a believer could lose the friendship of his Lord, he would be doubly damned. There would be two hells for him who had peeped into heaven, and tasted angels’ food, and then had lost it, and been cast away forever. Blessed be the name of the Lord, that shall never be the case with any true believer; and that it may not be the case with thee, pray this prayer, “O Lord, ’teach me thy statutes.’ I am a poor ignorant fool; but O my blessed Friend, to whom I have confessed my ignorance, teach thou me! I shall be but a dull scholar, yet do not put me out of thy class. It will show what a wonderful Teacher thou art if thou wilt teach me. It will make even the angels marvel if thou canst make a good scholar out of such a dullard as I am; yet here I am, Lord, ’teach me thy statutes.’“

II. Now for a few minutes let us turn to the second way of considering our text; that is, The Man Or God In Public Stating His Testimony.

First, then, according to this way of understanding the text, we have here a man of God who has borne his testimony. He has spoken to man experimentally. He has not spoken about something he has read of, but he says, “’I have declared my ways,’-the ways which I myself have trodden. I have told them of my evil ways, and warned them against the evils that lurk in the paths of sin. I have told them of the wounds I received in the house of sin, and I have warned others against going there. I have told them also of the ways of penitence, for thou hast graciously led me in them. I have told them of that bitter sweet or sweet bitter, the pleasing pain of weeping over sin. I have told them of the ways of faith; -how I was led by the law, as schoolmaster, to Christ; -how I was shut up from every other confidence, and then came and trusted in the Lord. ’I have declared my ways,’ and I have also told my fellow-sinners what the Lord has done for me, and what ways I have been led in since I have believed in Jesus. I have told them of the ways of answered prayer which I have trodden, of the ways of gracious help which have been vouchsafed to me. I have told them of my Ebenezers; of the ways of God’s providence, and related how I have been succoured, again and again, in the hour of my distress. ’I have declared my ways,’ and said of them all, ’Surely goodness and mercy have followed me all the days of my life.’“

We are bound, dear friends, not only to preach Christ’s gospel, but also to preach our experience of it. You remember that remarkable expression of our Lord, in one of his last prayers to the Father, “Neither pray I for these alone, but for them also which shall believe on me through”-what? “through their word.” Then, is it their word? No, it is the Lord’s, yet it is also theirs, for they have made it theirs by personal appropriation and experience of it. The truth of God never seems to have such vividness about it as when a man tells it out of his own soul. You read it in this blessed Book, and you know it is true, for God has revealed it; but when you hear a godly man say, “I have tasted and handled this, and have proved its truth,” then, somehow, there is a still greater force in it which brings the truth home to you. That is what this servant of God could say, “I have’ declared my ways.”

And he had not declared them with any view to vain-glory, but only that he might glorify God. Neither had he spoken of himself except with the object of persuading others to walk in the ways of the Lord in which he had himself been so graciously led. We must always be cautious as to how we speak of ourselves; we shall do well if we can say with the apostle Paul, “We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” If we ever do speak about ourselves, it must be only as a foil or setting to that priceless jewel of the lovingkindness of the Lord. “I have declared my ways.”

The next sentence, “Thou heardest me,” teaches us that God had heard this man. What solemn work it is to preach if we have God for a hearer! You know how Richard Baxter felt about this matter,-

“I preached as never sure to preach again,

And as a dying man to dying men.”

We should so preach as though we knew that every word was being written down by the recording angel, and that God himself was listening to all that we said. This would make it a very solemn thing to open our mouth for the Lord, and to bear testimony for him; yet what a cheering thing it is that the Lord hears our testimony, and can confirm its truthfulness! For, as surely as any of you ever speak for the Lord, you will be misunderstood; and that is not the worst of it, you will also be willfully misrepresented by some of your hearers. The very thing you did say, they will declare that you ought to have said; and the thing that you did not say, they will pretend that you did say. They will turn your words upside down and inside out; I am judging by my own experience, for I have long proved that it is utterly impossible for me to utter a single sentence which someone or other cannot twist into mischief. This is a grievous evil under the sun,-that he that speaks is not judged according to his own words, but according to whatever men choose to put into those words, and to make them mean; so that the thing that was farthest from our thoughts, and which our soul abhorred, has often been set down to us, when we neither said nor thought anything of the kind. Now, if any of you are called to pass through that trouble,-and I daresay you will if you try earnestly to serve your Master,-fall back upon this declaration, “’I have declared my ways,’ honestly, simply, plainly, with a pure desire to glorify God and bless my fellow-men, ’and thou heardest me.’ I appeal to thee, O Lord, for thou knowest what was spoken! Thou art the supreme Judge, and to thee I bring my case.” When, with weeping eyes, and with broken words, my dear sister, you talk to some poor soul about the Savior, let it be a comfort to you that the Lord hearkens and hears, and that a Book of remembrance is kept before him in which are recorded all such holy acts as you are doing for him. My dear brother, perhaps you have not any special gift or talent, but yet you do try to talk about Jesus whenever you can, and somebody has heard what you said. It was very ungrammatical, and some people made a joke of it; and that grieves you very much, for you know that you were speaking in the sincerity of your heart. Now, do not you say one word the less because they jest about you; rather say the more, because you have the double advantage of affording some people a little amusement, and, at the same time, of doing good to others. Do not fret, or trouble, but just go straight on with your work for the Lord; and if you really did make a mistake, and used the wrong word, you can say, “Ah, but the Lord knew what I meant! Thou didst know, O Lord, with what simplicity of soul and earnestness of heart I spoke that word; and if it was not the right word, and if some even see occasion for mirth in it, yet thou heardest me.”

The last word of all is this,-and it fits in well with this view of the text,-this man needed more teaching, so he prayed, “Lord, ’teach me thy statutes.’ Now that I have become a teacher of others, teach thou me.” No man can teach if he’ is unwilling to be taught. Any gentleman who has “finished his education” will never be an educator of others. We must ourselves be continually making progress if we would lead others onward. I am sure that every brother here, who is engaged in the Lord’s work, will find that he needs to get fresh food for his own mind every day. He must eat a double portion, because he has to feed others as well as to be himself fed. He has not only to fill his basket with bread for the eater, but also with seed for the sower, so he needs a double-nay, a sevenfold portion,-that he may have enough for others as well as for himself.