Verse-by-Verse Bible Commentary
Psalms 119:83

Clarke's Commentary

Verse Psalms 119:83. Like a bottle in the smoke — In the eastern countries their bottles are made of skins; one of these hung in the smoke must soon be parched and shrivelled up. This represents the exhausted state of his body and mind by long bodily affliction and mental distress.

Bridgeway Bible Commentary

Verses 81-96: During periods of suffering, the psalmist has at times wondered why God is slow to act in saving him as he promised. He feels as useless and lifeless as a dried-up wineskin (81-83). Yet he does not lose hope. He still trusts in the steadfast love of God to deliver him from the treachery of his persecutors (84-88). God and his word are lasting and unchangeable. His promises are sure (89-91). This encourages him to believe that God will save him through his trials (92-96).

Coffman's Commentaries on the Bible

STROPHE 11
THE PROUD HAVE ALMOST TRIUMPHED OVER HIM,
BUT HE TRUSTS IN THE LAW AND LONGS FOR SALVATION
Kaph

"My soul fainteth for thy salvation; But I hope in thy word. Mine eyes fail for thy word, While I say, When wilt thou comfort me? For I am become like a wine-skin in the smoke; Yet do I not forget thy statutes. 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, Who are not according to thy law. All thy commandments are faithful: They persecute me wrongfully; help thou me. They had almost consumed me upon earth; But I forsook not thy precepts. Quicken me after thy lovingkindness; So shall I observe the testimonies of thy mouth."

"Mine eyes fail for thy word" His studies of God's word have been so prolonged and intense that his eyesight has been impaired.

"Like a wine-skin in the smoke" The simile here is a comparison with, "A skin bottle dried and shriveled up in smoke, so is he withered by sorrow."Jamieson, Fausset, and Brown's Commentary, p. 383.

The whole thought of this strophe was apparently captured by Delitzsch. "The psalmist stands in need of fresh grace in order that he may not, however, at last succumb."F. Delitzsch, op. cit., p. 254.

Barnes' Notes on the Whole Bible

For I am become like a bottle in the smoke - Bottles in the East were commonly made of skins. See the notes at Matthew 9:17. Such “bottles,” hanging in tents where the smoke had little opportunity to escape, would, of course, become dark and dingy, and would thus be emblems of distress, discomfort, and sorrow. The meaning here is, that, by affliction and sorrow, the psalmist had been reduced to a state which would be well represented by such a bottle. A somewhat similar idea occurs in Psalms 22:15 : “My strength is dried up like a potsherd.” See the notes at that place.

Yet do I not forget thy statutes - Compare the notes at Psalms 119:51. Though thus deeply afflicted, though without comfort or peace, yet I do, I will, maintain allegiance to thee and thy law. The doctrine is that distress, poverty, sorrow, penury, and rags - the most abject circumstances of life - will not turn away a true child of God from obeying and serving him. True religion will abide all these tests. Lazarus from the deepest poverty - from beggary - from undressed sores - went up to Abraham’s bosom.

Calvin's Commentary on the Bible

83.For I have been as a bottle in the smoke. ⁽⁴²⁶⁾ The particle כי,ki, translated for, might also, not improperly, be resolved into the adverb of time, when; so that we might read the verse in one connected sentence, thus’ When I was like a dried bottle, I, nevertheless, did not forget thy law. The obvious design of the Psalmist is to teach us, that, although he had been proved by severe trials, and wounded to the quick, he yet had not been withdrawn from the fear of God. In comparing himself to a bottle or bladder, he intimates that he was, as it were, parched by the continual heat of adversities. Whence we learn, that that sorrow must have been intense which reduced him to such a state of wretchedness and emaciation, that like a shriveled bottle he was almost dried up. It, however, appears that he intends to point cut, not only the severity of his affliction, but also its lingering nature that he was tormented, as it were, at a slow fire; ⁽⁴²⁷⁾ even as the smoke which proceeds from heat dries bladders by slow degrees. The prophet experienced a long series of grief’s, which might have consumed him a hundred times, and that, by their protracted and lingering nature, had he not been sustained by the word of God. In short, it is a genuine evidence of true godliness, when, although plunged into the deepest afflictions, we yet cease not to submit ourselves to God.

(426) Bottles, among the Jews and other nations of the East, were made of goats’ or kids’ skins, as is the custom among the Eastern nations at this day. When the animal was killed, they cut off its feet and head, and drew it, in that manner, out of the skin without opening the belly. They afterwards sewed up the places where the legs were cut off, and the tail, and when it was filled, they tied it about the neck. In these bottles, not only water, milk, and other liquids were put, but every thing intended to be carried to a distance, whether dry or liquid. To these goat-skin vessels a reference is here undoubtedly made. The peasantry of Asia are in the habit of suspending them from the roof, or hanging them against the walls of their tents or humble dwellings: here they soon become quite black with smoke; for, as in their dwellings there are seldom any chimneys, and the smoke can only escape through an aperture in the roof, or by the door, whenever a fire is lighted the apartment is instantly filled with dense smoke. Accordingly, some suppose that the allusion here chiefly is to the blackness which a bottle contracts by hanging in the smoke; and the translators of our English Bible, by referring in the margin to Job 30:30, as parallel to this, seem to have supposed that the Psalmist refers to the blackness his face contracted by sorrow. “But,” says Harmer, “this can hardly be supposed to be the whole of his thought. In such a case, would he not rather have spoken of the blackness of a pot, as it is supposed the prophet Joel does, (Joel 2:6,) rather than to that of a leather bottle ?” — Harmer ’s Observations, volume 1, page 218. When such bottles are suspended in the smoky tent of an Arab, if they do not contain liquids, or are not quite filled by the solids which they hold, they become dry, shrunk, and shriveled; and to this, as well as to their blackness, the Psalmist may allude. Long-continued bodily affliction and mental trouble produce a similar change on the human frame, destroying its beauty and strength by drying up the natural moisture. It has also been thought that there is a contrast between such mean bottles and the rich vessels of gold and silver which were used in the palaces of kings. “My appearance in the state of my exile is as different from what it was when I dwelt at court, as are the gold and silver vessels of a palace from the smoky skin bottles of a poor Arab’s tent, where I am now compelled to reside.” — Ibid. and Paxton ’s Illustrations, volume 2, pages 409, 410.

(427) “Comme a petit feu.” — Fr.

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

11. The reliability of God’s Word 119:81-88

The poet had almost given up as he waited for God to save him from his enemies, but he found God’s revelation to be a reliable source of strength (Psalms 119:81-82). Feeling similar to a wineskin shriveled up by the smoke of a fire, he asked God how much longer he would have to wait for salvation (Psalms 119:83-86). In spite of severe attacks by his enemies, he had remained true to God’s ways and requested safe keeping (Psalms 119:87-88; cf. Psalms 119:159).

"When the Father allows His children to go into the furnace of affliction, He keeps His eye on the clock and His hand on the thermostat." [Note: Ibid., p. 322.]

Gill's Exposition of the Whole Bible

For I am become like a bottle in the smoke,.... Like a bottle made of the skins of beasts, as was usual in those times and countries: hence we read of old and new bottles, and of their rending, Judges 9:13 Matthew 9:17. Now such a bottle being hung up in a smoky chimney, would be dried and shrivelled up, and be good for nothing; so Jarchi's note is,

"like a bottle made of skin, which is dried in smoke;''

and the Targum is,

"like a bottle that hangs in smoke.''

It denotes the uncomfortable condition the psalmist was in, or at least thought himself to be in; as to be in the midst of smoke is very uncomfortable, so was he, being in darkness, and under the hidings of God's face; black and sooty, like a bottle in smoke, with sin and afflictions; like an empty bottle, had nothing in him, as he was ready to fear; or was useless as such an one, and a vessel in which there was no pleasure; like a broken one, as he elsewhere says, despised and rejected of men. It may also have respect unto the form of his body, as well as the frame of his mind; be who before was ruddy, and of a beautiful countenance, now was worn out with cares and old age, was become pale and wrinkled, and like a skin bottle shrivelled in smoke;

[yet] do I not forget thy statutes; he still attended to the word, worship, ways and ordinances of the Lord; hoping in due time to meet with comfort there, in which he was greatly in the right.

Henry's Complete Commentary on the Bible

      83 For I am become like a bottle in the smoke; yet do I not forget thy statutes.

      David begs God would make haste to comfort him, 1. Because his affliction was great, and therefore he was an object of God's pity: Lord, make haste to help me, for I have become like a bottle in the smoke, a leathern bottle, which, if it hung any while in the smoke, was not only blackened with soot, but dried, and parched, and shrivelled up. David was thus wasted by age, and sickness, and sorrow. See how affliction will mortify the strongest and stoutest of men! David had been of a ruddy countenance, as fresh as a rose; but now he is withered, his colour is gone, his cheeks are furrowed. Thus does man's beauty consume under God's rebukes, as a moth fretting a garment. A bottle, when it is thus wrinkled with smoke, is thrown by, and there is no more use of it. Who will put wine into such old bottles? Thus was David, in his low estate, looked upon as a despised broken vessel, and as a vessel in which there was no pleasure. Good men, when they are drooping and melancholy, sometimes think themselves more slighted than really they are. 2. Because, though his affliction was great, yet it had not driven him from his duty, and therefore he was within the reach of God's promise: Yet do I not forget thy statutes. Whatever our outward condition is we must not cool in our affection to the word of God, nor let that slip out of our minds; no care, no grief, must crowd that out. As some drink and forget the law (Proverbs 31:5), so others weep and forget the law; but we must in every condition, both prosperous and adverse, have the things of God in remembrance; and, if we be mindful of God's statutes, we may pray and hope that he will be mindful of our sorrows, though for a time he seems to forget us.

Spurgeon's Verse Expositions of the Bible

A Bottle in the Smoke

A Sermon

(No. 71)

Delivered on Sabbath Morning, March 23, 1856, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"For I am become like a bottle in the smoke; yet do I not forget they statutes." Psalms 119:83 .

The figure of "a bottle in the smoke" is essentially oriental; we must therefore go to the East for its explanation. This we will supply to our hearers and readers in the words of the Author of the Pictorial Bible: "This doubtless refers to a leathern bottle, of kid or goat-skin. The peasantry of Asia keep many articles, both dry and liquid, in such bottles, which, for security, are suspended from the roof, or hung against the walls of their humble dwellings. Here they soon become quite black with smoke; for as, in the dwellings of the peasantry, there are seldom any chimneys, and the smoke can only escape through an aperture in the roof, or by the door, the apartment is full of dense smoke whenever a fire is kindled in it. And in those nights and days, when the smokiness of the hovels in which we daily rested during a winter's journey in Persia, Armenia, and Turkey, seemed to make the cold and weariness of actual travel a relief, we had ample occasion to observe the peculiar blackness of such skin vessels, arising from the manner in which substances offering a surface of this sort, receive the full influence of the smoke, and detain the minute particles of soot which rest upon them. When such vessels do not contain liquids, and are not quite filled by the solids which they hold, they contract a shrunk and shrivelled appearance, to which the Psalmist may also possibly allude as well as to the blackness. But we presume that the leading idea refers to the latter circumstance, as in the East blackness has an opposite signification to the felicitous meaning of whiteness. David had doubtless seen bottles of this description hanging up in his tent when a wanderer; and though he might have had but few in his palace, yet in the cottages of his own poor people he had, no doubt, witnessed them. Hence he says of himself, 'I am become,' by trouble and affliction, by trial and persecution, 'like a bottle in the smoke; yet do I not forget thy statutes.'"

First, God's people have their trials they get put in the smoke; secondly, God's people feel their trials they "become like a bottle in the smoke;" thirdly, God's people do not forget God's statutes in their trials "I am become like a bottle in the smoke; yet do I not forget thy statutes."

I. GOD'S PEOPLE HAVE THEIR TRIALS. This is an old truth, as old as the everlasting hills, because trials were in the covenant, and certainly the covenant is as old as the eternal mountains. It was never designed by God when he chose his people, that they should be an untried people; that they should be chosen to peace and safety, to perpetual happiness here below, and freedom from sickness and the pains of mortality. But rather, on the other hand, when he made the covenant, he made the rod of the covenant too; when he drew up the charter of privileges, he also drew up the charter of chastisements; when he gave us the roll of heirship, he put down the rods amongst the things to which we should inevitably be heirs. Trials are a part of our lot; they were predestinated for us in God's solemn decrees; and so surely as the stars are fashioned by his hands, he has fixed their orbits, so surely are our trials weighed in scales; he has predestinated their season and their place, their intensity and the effect they shall have upon us. Good men must never expect to escape troubles; if they do, they shall be disappointed; some of their predecessors have escaped them.

"The path of sorrow, and that path alone,

Leads to the land where sorrow is unknown."

Mark Job, of whose patience ye have heard; read ye well of Abraham, for he had his trials, and by his faith under them, when he offered up Isaac, he became "the father of the faithful." Note ye well the biographies of all the patriarchs, of all the prophets, of all the apostles and martyrs, and you shall discover none of those, whom God made vessels of mercy, who were not hung up like bottles in the smoke. It is ordained of old, that the cross of trouble, even as the sparks fly upwards; and when born again, it does seem as if we had a birth to double trouble; and double toil and trouble come to the man who hath double grace and double mercy bestowed upon him. Good men must have their trials; they must expect to be like bottles in the smoke.

Sometimes these trials arise from the poverty of their condition. It is the bottle in the cottage which gets into the smoke, not the bottle in the palace. The Queen's plate knows nothing of smoke; we have seen at Windsor how carefully it is preserved; it knoweth nothing of trial, no hands are allowed to touch that, so as to injure it, although even it may be stolen by accident when the guards are not careful over it. Still, it was not intended to be subject to smoke. So with God's poor people; they must expect to have smoke in their dwellings. We should suppose that smoke does not enter into the house of the rich, although even then our supposition would be false; but certainly we must suppose there is more smoke where the chimney is ill built, and the home is altogether of bad construction. It is the poverty of the Arab that puts his bottle in the smoke; so the poverty of Christians exposes them to much trouble, and inasmuch as God's people are for the most part poor, for that reason must they always be for the most part in affliction. We shall not find many of God's people in the higher ranks; not many of them shall ever be illustrious in this world. Until happier times come, when kings shall be their nursing fathers, and queens their nursing mothers, it must still be true that "God hath chosen the poor in this world, rich in faith, that they should be heirs of the kingdom." Poverty hath its privileges, for Christ hath lived in it; but it hath its ills, it hath its smoke, it hath it trials. Ye know not sometimes how ye shall be provided for; ye are often pinched for food and raiment, ye are vexed with anxious cares, ye wonder whence tomorrow's food shall come, and where ye shall obtain your daily supplies. It is because of your poverty that ye are hung up like a bottle in the smoke.

Many of God's people, however, are not poor; and even if they are, poverty does not occasion so much trouble to them as some suppose; for God, in the midst of poverty, makes his children very glad, and so cheers their hearts in the cottage that they scarce know whether it e a palace or a hovel; yea, he doth send such sweet music across the waters of their woe, that they know not whether they be on dry land or not.

But there are other trials: and this brings us to remark, that our trials frequently result from our comforts. What makes the smoke? Why, it is the fire, by which the Arab warms his hands, that smokes his bottle, and smokes him too. So, beloved, our comforts usually furnish us with troubles. It is the law of nature, that there should never be a good, without having an ill connected with it. What if the stream fertilize the land? It can sometimes drown the inhabitants. What if the fire cheer us? doth it not frequently consume our dwellings? What if the sun enlighten us? does he not sometimes scorch and smite us with his heat? What if the rain bring forth our food, and cause the flowers to blossom on the face of the earth? does it not also break the young blossom from the trees, and cause many diseases? There is nothing good without its ill, there is no fire without its smoke. The fire of our comfort will always have the smoke of trial with it. You will find it so, if you instance the comforts you have in your own family. You have relations; mark you, every relationship engenders its trial, and every fresh relationship upon which you enter opens to you, at one time certainly, a new source of joys, but infallibly also a new source of sorrows. Are you parents? your children are your joy; but those children cause you some smoke, because you fear, lest they should not be brought up in "the nurture and admonition of the Lord;" and it may be, when they come to riper years, that they will grieve your spirits, God grant they may not break your hearts by their sins! You have wealth. Well, that has its joys with it; but still, hath it not its trials and its troubles? Hath not the rich man more to care for than the poor? He who hath nothing sleepeth soundly, for the thief will not molest him; but he who hath abundance often trembles lest the rough wind should blown down that which he hath builded lest the rude storm should wreck that argosy laden with his gold lest an overwhelming and sudden turn in the tide of commerce should sweep away his speculations and destroy his hopes. Just as the birds that visit us fly away from us, so do our joys bring sorrow with them. In fact, joy and sorrow are twins; the blood which runs in the veins of sorrow, runs in the veins of joy too. For what is the blood of sorrow, is it not the tear? and what is the blood of joy? When we are full of joy do we not weep? Ah! that we do. The same drop which expresses joy is sorrow's own emblem; we weep for joy, and we weep for sorrow. Our fires gives smoke, to tell us that our comforts have their trials with them. Christian men! you have extraordinary fires, which others have never kindled; expect then to have extraordinary smoke. You have the presence of Christ; but then you will have the smoke of fear, lest you should lose it. You have the promise of God's Word there is the fire of it: but you have the smoke sometimes, when you read it without the illumination of God's Spirit. You have the joy of assurance; but you have also the smoke of doubt, which blows into your eyes, and well nigh blinds you. You have your trials, and your trials arise from your comforts. The more comfort you have, the more fire you have, the more sorrows shall you have, and the more smoke.

Again, the ministry is the great fire by which Christian men warm their hands: but the ministry hath much smoke with it. How often have you come to this house of God and had your spirits lifted up! But perhaps as often ye have come here to be cast down. Your harp strings at times have been all loose; you could not play a tune of joy upon them, you have come here, and Christ tuned your harp, so that it could awake "like David's harp of solemn sound." But at other times you have come here, and had all the rejoicings removed from you, by some solemn searching sermon. Last Sabbath day, how many of you there were like bottles in the smoke! This pulpit, which is intended at times to give you fire, is also intended to have smoke with it. It would not be God's pulpit if no smoke issued from it. When God made Sinai his pulpit, Sinai was altogether on a smoke. You have often been like bottles in the smoke, the smoke caused by the fire of God's own kindling, the fire of the gospel ministry.

I think, however, that David had one more thought. The poor bottle in the smoke keeps there for a long time, till it gets black; it is not just one puff of smoke that comes upon it; the smoke is always going up, always girding the poor bottle; it lives in an atmosphere of smoke. So, beloved, some of us hang up like bottles in the smoke, for months, or for a whole year. No sooner do you get out of one trouble, than you tumble into another; no sooner do you get up one hill, than you have to mount another; it seems to be all up hill to heaven with you. You feel that John Bunyan is right in his ditty "A Christian man is seldom long at ease; when one trouble's gone, another doth him seize." You are always in the smoke. You are linked perhaps with an ungodly partner; or perhaps you are of a singular temperament, and your temperament naturally puts clouds and darkness round about you, so that you are always in the smoke. Well, beloved, that was the condition of David; he was not just sometimes in trial, but it seemed as if trials came to him every day. Each day had its cares; each hour carried on its wings some fresh tribulation; while, instead of bringing joy, each moment did but toll the knell of happiness, and bring another grief. Well, if this is your case, fear not, you are not alone in your trials; but you see the truth of what is uttered here: you are become like bottles in the smoke.

II. This brings us to the second point: CHRISTIAN MEN FEEL THEIR TROUBLES. They are in the smoke; and they are like bottles in the smoke. There are some things that you might hang up in the smoke for many a day, and they would never be much changed, because they are so black now, that they could never be made any blacker, and so shrivelled now, that they never could become any worse. But the poor skin bottle shrivels up in the heat, gets blacker, and shows at once the effect of the smoke; it is not an unfeeling thing, like a stone, but it is at once affected. Now, some men think, that grace makes a man unable to feel suffering; I have heard people insinuate that the martyrs did not endure much pain when they were being burned to death; but this is a mistake, Christian men are not like stones; they are like bottles in the smoke. In fact, if there be an difference, a Christian man feels his trials more than another, because he traces them to God, and that makes them more acute, as coming from the God whom he loves. But at the same time, I grant you, it makes them more easy to bear, because he believes they will work the comfortable fruits of righteousness. A dog will bite the stone that is thrown at it, but a man would resent the injury on the man that threw the stone. Stupid, foolish, carnal unbelief quarrels with the trial; but faith goes into the Court of King's Bench at once, and asks its God "wherefore dost thou content with me." But even faith itself does not avert the pain of chastisement, it enables us to endure, but does not remove the trial. The Christian is not wrong in giving way to his feelings; did not his Master shed tears when Lazarus was dead? and did he not, when on the cross, utter the exceeding bitter cry, "My God! my God! why hast thou forsaken me?" Our Heavenly Father never intended to take away our griefs when under trial; he does not put us beyond the reach of the flood, but builds us an ark, in which we float, until the water be ultimately assuaged, and we rest on the Ararat of heaven for ever, God takes not his people to an Elysium where they become impervious to painful feelings: but he gives us grace to endure our trials, and to sing his praises while we suffer. "I am become like a bottle in the smoke:" I feel what God lays upon me.

The trial that we do not feel is no trial at all. I remember a remarkable case of assault and battery that was tried sometime ago. I knew a friend who happened to be in court. It was a most singular affair; for when the prosecutor was requested to state in what the assault consisted; he said, in curious English, "Ah! sir, he struck me a most tremendous blow." "Well, but where did he strike you?" "Well, sir, he did not hit me; it only just grazed me." Of course the judge said there was no assault and battery, because there was no real blow struck. So we sometimes meet with persons, who say, "I could bear that trial if it did not touch my feelings." Of course you could, for then it would be no trial at all. Suppose a man were to see his house and property burned, would you call it a trial, if he could do as Sheridan did, when his theatre was burned? He went to a house opposite, and sat down drinking, and jokingly said, "Surely, every man has a right to sit and warm his hands by his own fireside." It is feeling that makes it a trial; the essence of the trial lies in my feeling it. And God intended his trials to be felt. His rods are not made of wheat straw, they are made of true birch; and his blows fall just where we feel them. He does not strike us on the iron plates of our armour; but he smites us where we are sure to be affected.

And yet more: trials which are not felt are unprofitable trials. If there be no blueness in the wound, then the soul is not made better; if there be no crying out, then there will be no emptying out of our depravity. It is just so much as we feel, that we are profited; but a trial unfelt must be a trial unsanctified, a trial under which we do not feel at all, cannot be a blessing to us, because we are only blessed by feeling it, under the agency of God's Holy Spirit. Christian man! do not blush, because you are like a bottle in the smoke: because you are sensitive under affliction, for so you ought to be. Do not let others say, you ought not feel it so much, because your husband is dead, or your child is dead, or you have lost your property. Just tell them that you ought; for God sent the trouble, that you might feel it (not excessively, and murmur against God,) but that you might feel the rod, and then kiss it. That is patience: not when we do not feel, but when we feel it, and say, "Though he slay me, yet will I trust in him." "I am like a bottle in the smoke." Now, a bottle, when it is in the smoke, gets very black: so does the Christian, when he is in the smoke of trial, or in the smoke of the gospel ministry, or the smoke of persecution, get very black to his own esteem. It is marvellous how bright we are when everything goes right with us; but it is equally marvellous how black we get when a little tribulation comes upon us. We think very well of ourselves while there is no smoke; but let the smoke come, and it just reveals the blackness of our hearts. Trials teach us what we are; they dig up the soil, and let us see what we are made of; they just turn up some of the ill weeds on the surface; they are good, for this reason, they make us know our blackness.

A bottle, too, that hangs up in the smoke, will become very useless. So do we, often, when we are under a trying ministry, or a trying providence, feel that we are so very useless, good for nothing, like a bottle that has been hung up in the smoke, that nobody will ever drink out of any more, because it will smoke everything that is put in it, we feel that we are no use to anybody that we are poor unprofitable creatures. In our joys we are honorable creatures; we scarcely think the Creator could do without us; but when we are in trouble, we feel, "I am a worm, and no man" good for nothing; let me die; I have become useless, as well as black, "like a bottle in the smoke."

And then a bottle in the smoke is an empty bottle. It would not have been hung up in the smoke unless it had been empty. And very often under trials how empty we become; we are full enough in our joys; but the smoke and heat soon dry every atom of moisture out of us; all our hope is gone, all our strength is departed, we then feel that we are empty sinners, and want a full Christ to save us. We are like bottles in the smoke.

Have I described any of your characters? I dare say some of you are like bottles in the smoke. You do feel your trials; you have a soft, tender heart, and the arrows of the Almighty sink fast in it. You are like a piece of sea-weed, affected by every change of the weather; not like a piece of rock, that might be hung up and would never change, but you are capable of being affected, and it is quite right you should be: you are "become like a bottle in the smoke."

III. And now, beloved, the third and blessed thought is, that CHRISTIANS, THOUGH THEY HAVE TROUBLES, AND FEEL THEIR TROUBLES, DO NOT IN THEIR TROUBLES FORGET GOD'S STATUTES.

What are God's statutes? God has two kinds of statutes, both of them engraved in eternal brass. The first are the statutes of his commands; and of these he has said, "Heaven and earth shall pass away, but not one jot or tittle of the law shall fail till all be fulfilled." These statutes are like the statutes of the Medes and Persians; they are binding upon all his people. His precepts are a light and easy yoke; but they are one which no man must cast from his shoulders; all must carry the commands of Christ, and all who hope to be saved by him must take up his cross daily and follow him. Well, the Psalmist said, "In the midst of my trials I have not swerved from thy statutes; I have not attempted to violate thy commands; I have not in any way moved from the strict path of integrity; and in the midst of all my persecutions, I have gone straight on, never once forgetting God's statutes or commands." And then again: there are statutes of promise, which are equally firm, each of them as immortal as God who uttered them. David did not forget these; for he said of them, "Thy statutes have been my song, in the house of my pilgrimage;" and he could not have sung about them if he had forgotten them.

Why was it David still held fast by God's statutes? First of all, David was not a bottle in the fire, or else he would have forgotten them. Our trials are smoke, but not fire; they are very uncomfortable, but they do not consume us. In other parts of Scripture, the figure of fire may be applied to our trials, but here it would not be appropriate, because the bottle would be burned up directly, if it were in the fire. But the Christian may say, "True, it is all smoke round about me, but there is nothing which tends to burn up my piety; smoke may dim my evidence, but it cannot burn it; it may, and certainly will, be obnoxious to my eyes and nose, and all my senses, but it cannot burn my limbs; it may stop my breath, and prevent my drinking in the pure air of heaven, but it cannot consume my lungs and burn the vital parts of my body. Ah! it is well for thee, O Christian, that there is more smoke than fire in thy trials. And there is no cause why you should forget your God in your troubles; they may have a tendency to drive you from him, but like great waves, they often wash the drift wood of the poor lost barks upon the beach of God's love; and the mast, that might have floated out to sea, and been carried no one knows where, if often stranded on the shore, and there once more is made to do fresh service. So art thou, Christian, washed on shore by the waves of thy trouble, and never art thou washed away by them. "I have not forgotten thy statutes."

Another reason why, when David was in the smoke, he did not forget God's statutes was this, that Jesus Christ was in the smoke with him, and the statutes were in the smoke with him too. God's statutes have been in the fire, as well as God's people. Both the promise and the precept are in the furnace; and if I hang up in the smoke, like a bottle, I see hanging up by my side, God's commands, covered with soot, and smoke, subject to the same perils. Suppose I am persecuted: It is a comfort to know that men do not persecute me, but my Master's truth. It is a singular thing, with regard to all the envenomed shafts that have been hurled at me, that they have generally fallen on that part of my frame which is most invulnerable, because they have generally fallen on something I have quoted from somebody else, or proved from Scripture. They may go on; it is sweet to think that Jesus Christ is in the smoke as well as we are; and the more flame there is, the better we shall be able to see our Master in the smoke with us.

"By God's command where'er I stray,

Sorrow attends me all the way,

A never failing friend;

And, if my sufferings may augment

Thy praise, behold me well content

Let sorrow still attend!

It costs me no regret, that she

Who follow'd Christ should follow me;

And though where'er she goes,

Thorns spring spontaneous at her feet,

I love her and extract a sweet

From all my bitter woes."

Another reason why David did not forget the statutes was, they were in the soul, where the smoke does not enter. Smoke does not enter the interior of the bottle; it only affects the exterior. So it is with God's children: the smoke does not enter into their hearts; Christ is there, and grace is there, and Christ and grace are both unaffected by the smoke. Come up, clouds of smoke! curl upward, till ye envelop me! Still will I hang on the Nail, Christ Jesus the sure Nail, which never can be moved from its place and I will feel, that "while the outward man decayeth, the inward man is renewed day by day;" and the statutes being there, I do not forget them. "For I am become like a bottle in the smoke; yet I do not forget thy statutes." To such of you as can join with David, let me give a word of consolation. If you have been persecuted, and still hold fast by God's word if ye have been afflicted, and still persevere in the knowledge of our Lord and Master, you have every reason to believe yourself a Christian. If under your trials and troubles you remain just what you were when at ease, you may then hope, and not only so, but steadfastly believe and be assured that you are a child of God. Some of you, however, are very much like Christians, when you hear sermons full of promises; when I preach to you about bruised reeds, or address you with the invitation, "Come unto me, all ye that labour;" but when I give you a smoky sermon one which you cannot endure if you then can say, guilty, weak, and helpless I may be, but still I fall into his arms; sinful I know I am, and I have grace cause for doubt, but still

"There, there, unshaken will I rest,

Till this vile body dies;"

I know, poor, weak, and helpless though I am, that I have a rich Almighty Friend; if you can stand a little smoke, then you may believe yourself to be a child of God. But there are some fantastic people we know of, who are shocked with a very puff of smoke, they cannot endure it, they go out at once, just like rats out of the hold of a ship when they begin to smoke it; but if you can live in the smoke and say, "I feel it, and still can endure it," if you can stand a smoky sermon, and endure a smoky trial, and hold fast to God under a smoky persecution, then you have reason to believe, that you are certainly a child of God. Fair-weather birds! you are good for nothing; it is the stormy petrels that are God's favorites. He loves the birds that can swim in the tempest; he loves those who can move in the storm, and like the eagle, companion of the lightening flash, can make the wind their chariot, and ride upon forked flames of fire. If in the heat of battle, when your helmet is bruised by some powerful enemy, you can still hold up your head, and say, "I know whom I have believed," and do not swerve from your post, then you are verily a child of heaven; for constancy, endurance, and perseverance, are the true marks of a hero of the cross, and of the invincible warriors of the Lord. Those are no invincible ships that flee away before a storm; he is no brave warrior who hears reports from others that a fort is impregnable, and dares not attack it; but he is brave, who dashes his ship beneath the guns, or runs her well nigh aground, and gives broadside after broadside with a desperate valour against his foe; he who in the smoke and the tempest, in the clamour and roar of the battle, can yet cooly give his commands, and knowing that every man is expected to do his duty, can fight valiantly, he is a brave commander, he is a true soldier, he shall receive from his master a crown of glory. O Christian! cleave to thy Master in the smoke, hold on to thy Lord in the trials, and thou shalt be refined by thine afflictions; yea, thou shalt exceedingly increase, and be profited beyond measure.

However, I have some here who can consume their own smoke. There are some of my congregation who, when they have any trials, can manage to get over them very well themselves. They say, "Well, I don't care, you seem to be a sad set of simpletons, you feel everything; but as for me, it all rolls off, and I don't care for anything." NO, I dare say you don't but the time will come when you will find the truth of that little story you used to read when you were children, that don't care came to a very bad end. These persons are not like bottles in the smoke, but like pieces of wood hanging over it; but they will find there is something more than smoke by-and-bye; they will come to a place, where there is not only smoke, but fire; and though they can endure the smoke of this world's troubles, they will find it not so easy as they imagine to endure the unutterable burnings and the everlasting flames of that pit whose fire knows no extinction, and whose worm shall know no death. Oh! hardened sinner, thou hast sorrows now, which are like the skirmishers before an army, a few light-armed troops to lead the way for the whole hosts of God's avengers, who shall trample thee beneath their feet. One or two drops of woe have fallen on the pavement of thy life; thou laughest at them; ah! but they are the heralds of a shower of fire and brimstone, which God shall rain out of heaven upon thy soul throughout eternity. And yet you may be pitying us poor Christians, because of our troubles and sufferings. Pity us, do you? Ah! but our light afflictions is but for a moment, and it worketh for us a far more exceeding and eternal weight of glory. Take your pity back, and reserve it for yourselves; for your light joy, which is but for a moment, worketh out for you a far more exceeding and eternal weight of torment, and your little bliss will be the mother of an everlasting, unutterable torture, which we shall happily escape. Your sun will soon set, and at its setting your night shall come; and when your night cometh, it will be night for ever, without hope of light again. Ere thy sun setteth, my hearer, may God give thee grace. Dost thou inquire what thou shouldst do to be saved? Again comes the old answer: "Believe on the Lord Jesus Christ and be baptized, and thou shalt be saved." If thou art no sinner, I have no salvation for thee; if thou art a Pharisee, and knowest not thy sins, I have no Christ to preach to thee; I have no heaven to offer to thee, as some have; but if thou art a sinner, a bona-fide sinner, if thou art a real sinner, not a sham one, I have this to tell thee: "Jesus Christ came to save sinners, even the chief;" and if thou wilt believe on him, thou shalt go out of this house of prayer, shriven, absolved, without a sin; forgiven, pardoned, washed, without a stain, accepted in the Beloved. As long as thou livest, that pardon shall avail thee; and when thou diest, thou wilt have nought to do, but to show it at the gates of paradise, to gain admittance. And then, in a nobler and sweeter song, that pardon shall form the basis of thy praise, while heaven's choirs shall sing, or while the praise of the Eternal shall be the chaunt of the universe. God bless thee! Amen.