The term way, is here put for the manner, or course and way of life: and hence he calls those upright in their way, whose sincere and uniform desire it is to practice righteousness, and to devote their life to this purpose.

3. Surely they do not work iniquity The statement, that they who follow God as their guide do not work iniquity, may seem to be a mere common-place, and universally admitted truth.

7. I will praise thee He affirms it to be a singular instance of the loving-kindness of God, if a person has made considerable proficiency in his law. As a token and testimony of this, he here puts the giving of thanks to God; as if he should say, Lord, thou wilt confer upon me an inestimable…

9. Wherewith shall a young man cleanse his way? In this place he repeats, in different words, the same truth which he formerly advanced, That, however much men may pique themselves upon their own works, there is nothing pure in their life until they have made a complete surrender of themselves to…

10. With my whole heart Conscious of the integrity of his heart, the prophet still implores the help of God, that he might not stumble by reason of his infirmity.

11. I have hid thy word in my heart. This psalm not being composed for the personal and peculiar use of the author only, we may therefore understand, that as frequently as David sets before us his own example, under this model he points out the course we ought to pursue.

12. Blessed art thou, O Jehovah! Such had been the prophet’s proficiency, that he was not only one of ‘God’s disciples, but also a public teacher of the Church.

13. With my lips In this verse he declares that the law of God was not only deeply engraven on his own heart, but that it was his earnest and strenuous endeavor to gain over many of his fellow-disciples into subjection to God.

15. In thy precepts That to which I formerly adverted must not be forgotten – the prophet’s not making a boast of his own acquirements, but setting before others an example for their imitation.

17. Do good to thy servant The term גמל gamal, which some render to requite, does not, among the Hebrews, import mutual recompense, but frequently signifies to confer a benefit, as in Ps. 116:7, and many other passages. Here it must be viewed as expressive of free favor.

19. I am a stranger on the earth. It is proper to inquire into the reason for his calling himself a sojourner and stranger in the world. The great concern of the unholy and worldly is to spend their life here easily and quietly; but those who know that they have their journey to pursue, and have…

21. Thou hast destroyed the proud. Others render it:, Thou hast rebuked the proud; a translation of which the Hebrew term גער, gaar, admits when the letter ב, beth, is joined with it in construction; but this being awaiting, it is better to render it destroy It makes, however, little difference to…

22. Remove from me reproach This verse may admit of two senses: Let the children of God walk as circumspectly as it is possible for them to do, they will not escape being liable to many slanders, and therefore they have good reason to petition God to protect the unfeigned godliness which they…

24. Also thy testimonies are my delight The particle גם, gam, connects this with the preceding verse. To adhere unflinchingly to our purpose, when the world takes up an unjust opinion of us, and, at the same time, constantly to mediate on God’s law, is an example of Christian fortitude seldom to be…

25. My soul cleaveth to the dust He means that he had no more hope of life than if he had been shut up in the tomb; and this must be carefully attended to, that we my not become impatient and grieved, whenever it may please God to make us endure various kinds of death.

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.

28. My soul droppeth away for grief As a little before he said that his soul cleaved to the dust, so now, almost in the same manner, he complains that it melted away with grief. Some are of opinion that he alludes to tears, as if he had said that his soul was dissolved in tears.

29. Take away from me the way of falsehood. Knowing how prone the nature of man is to vanity and falsehood, he first asks the sanctification of his thoughts, lest, being entangled by the snares of Satan, he fall into error.

30. I have chosen the way of truth. In this and the following verse he affirms that he was so disposed as to desire nothing more than to follow righteousness and truth. It is, therefore, with great propriety he employs the term to choose.

33. Teach me, O Jehovah/the way of thy statutes. He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor.

34. Make me to understand We are here informed that true wisdom consists in being wise according to the law of God, that it may preserve us in fear and obedience to him.

35. Direct me in the path The frequent repetition of this phraseology by the prophet is not to be considered as redundant. Seeing that the end of man’s existence ought to consist in profiting in God’s school, we nevertheless perceive how the world distracts him by its allurements, and how he also…

36. Incline my heart In this verse he confesses the human heart to be so far from yielding to the justice of God, that it is more inclined to follow an opposite course.

37. Turn away mine eyes. By these words we are taught that all our senses are so filled with vanity, that, until refined and rectified, their alienation from the pursuit of righteousness is no matter of surprise.

38. Confirm thy word unto thy servant. Here we have briefly set forth the sole end and legitimate use of prayer, which is, that we may reap the fruits of God’s promises. Whence it comes to pass, that they commit sin who utter vague and incoherent desires.

39. Take away my reproach. It is not certain to what reproach he alludes. Knowing that many calumniators were on the watch to find occasion for reviling him, should they happen to detect him in any offense, it is not without reason he dreaded lest he might fall into such disgrace, and that by his…

40. Behold, I have a desire to thy precepts This is a repetition of what he declared a little before, with regard to his pious affection, and his love of righteousness; and that nothing was wanting but God to complete the work which he had commenced.

41. Let thy mercies come to me There can be no doubt, that, in mentioning the mercy of God first, and afterwards his salvation, the Psalmist, according to the natural order, puts the cause before the effect.

43. Take not the word of truth too long out of my mouth It may be asked, why he demands rather to have his tongue filled with, than his heart fortified by, the word of truth; inasmuch as the latter takes the precedence, both in point of order and of excellence.

44. I will keep thy law continually He resolves to devote himself to the study of the law, not for a short time only, but even to the termination of his life.

The next verse may be read as expressing a desire that he might walk. Be this as it may, we retain the commonly received reading, That David exults at the thought of his path becoming plain and easy, in consequence of his seeking diligently after God’s precepts; that is, to walk at ease The ways of…

46. And I will steal, of thy testimonies before kings In these words he seems to believe that he is in possession of that which he formerly prayed for.

47. And I will delight myself The sentiment contained in this verse is similar to that which he had previously mentioned. The amount is, he held the commandments of God in such high esteem, that he experienced nothing more pleasant to him than the making of them his constant theme of meditation.

49. Remember thy word. He prays that God would really perform what he promised; for the event proves that he does not forget his word. That he is speaking of the promises we infer from the end of the verse, in which he declares, that cause was given him to hope, for which there would be no place…

51. The proud have greatly scorned me This example is eminently useful, as it serves to inform us, that though our honesty may render us obnoxious to the insults of the ungodly, we ought, by our unflinching constancy, to repel their pride, lest we should take a dislike to the law of God.

52. I called to mind thy judgments of old, O Jehovah! In this psalm, the judgments of God are generally taken for his statutes and decrees, that is, his righteousness.

53. Terror seized me This verse may be understood in two senses; either that the prophet was grievously afflicted when he saw God’s law violated by the wicked, or that he was horror-struck at the thought of their perdition.

54. Thy statutes have been my songs. He repeats in different words what he had formerly mentioned, that the law of God was his sole or special delight during all his life. Singing is an indication of joy.

55. By night I remembered thy name, O Jehovah! As the second clause of the verse depends on the first, I consider the whole verse as setting forth one and the same truth; and, therefore, the prophet means that he was induced, by the remembrance he had of God, to keep the law.

56. This was done to me. I doubt not that the prophet, under the term זאת, zoth, comprehends all God’s benefits; but as he comes before God in relation to blessings then being enjoyed by him, he speaks as if he were pointing to them.

57. Thou art my portion, O Jehovah! The meaning of this clause is doubtful, because the term Jehovah may be rendered either in the nominative or vocative case, and the phrase, I have said, may relate either to the former or latter part of the verse.

58. I have earnestly besought thy face. In this verse David asserts, that he still persevered in the exercise of prayer; for without prayer faith would become languid and lifeless.

59. I thought upon my ways The amount is, that after the prophet had paid due regard to his manner of life, his only aim then was to follow the teaching of the law.

60. I made haste Though the words are in the past tense, they denote a continued act. The prophet declares with what promptitude he dedicated himself to the service of God. Diligence and dispatch demonstrate the favor of his zeal.

61. The cords of the wicked have caught hold of me. Those who translate חבלי, cheblei, by sorrows, bring out no natural meaning, and perplex themselves as well as wrest the passage.

63. I am a companion to all those who fear thee He does not simply speak of the brotherly love and concord which true believers cultivate among themselves, but intimates that, whenever he met with any individual who feared God, he gave him his hand in token of fellowship, and that he was not only…

64. O Jehovah! the earth is full of thy mercy Here the prophet beseeches God, in the exercise of his infinite goodness, which is reflected in every part of the world, graciously to make him a partaker of the treasure of heavenly wisdom – a manner of prayer which is very emphatic.

65. O Jehovah! thou hast done good to thy servant. Some understand this generally, as if the prophet protested that, in whatever way God dealt with him, he took it in good part, convinced that it would ultimately issue in his welfare; but as express mention is made of the Divine word or promise,…

66. Teach me goodness of taste and acknowledge After having confessed that he had found, by experience, the faithfulness of God to his promises, David here adds a request similar to what is contained in the 64th verse, namely, that he may grow in right understanding; although the phraseology is…

67. Before I was brought low I went astray As the verb ענה anah, sometimes signifies to speak, or to testify, some adopt this rendering, Before I meditated upon thy statutes I went astray; but this seems too forced.

69. The proud have weaved lies against me He declares that, notwithstanding the malignant interpretation which the wicked put upon all that he did, and their attempts, by this artifice, to turn him aside from following after and loving uprightness, the state of his mind remained unaltered.

71. It has been good for me that I was afflicted. He here confirms the sentiment which we have previously considered – that it was profitable to him to be subdued by God’s chastisements, that he might more and more be brought back and softened to obedience.

73. Thy hands have made and fashioned me. The avowal of the prophet, that he had been created by the hand of God, greatly contributed to inspire him with the hope of obtaining the favor which he supplicates.

74. They who fear thee shall see me and be glad. This verse is either connected with the preceding, or it includes other benefits of God, besides the blessing mentioned in that verse.

77. Let thy companions come unto me. In this verse, the Psalmist repeats and confirms almost the same request as in the preceding verse, although in phraseology somewhat different.

78. Let the proud be put to shame. We have already often had occasion to remark, that, in the Hebrew language, the future tense is frequently used in the sense of the optative mood, as here, – They shall be put to shame, for, Let them be put to shame.

79. Let such as fear thee turn unto me. In this verse, which is connected with the preceding, the Psalmist affirms, that the deliverance which he obtained would afford common instruction to all the godly.

80. Let my heart be sound in thy statutes Having, a little before, desired to be endued with a sound understanding, he now prays, in a similar manner, for sincere affection of heart.

81. My soul hath fainted for thy salvation. The Psalmist intimates that, although worn out with continual grief, and perceiving no issue to his calamities, yet trouble and weariness had not produced such a discouraging effect upon his mind, as to prevent him from always reposing with confidence in…

83. For I have been as a bottle in the smoke. 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.

84. How many are the days of thy servant? etc. Some read these two clauses apart, as if the first were a general complaint of the brevity of human life, such as is to be met with in other psalms, and more frequently in the book of Job; and next, in their opinion, there follows a special prayer of…

86. All thy commandments are truth. In this verse he again confirms the statement, That, in whatever ways he was afflicted, his mind had not been distracted by various devices, because, trusting in the word of God, he never doubted of his assistance.

87. They have almost consumed me upon the earth. He repeats, in somewhat different words, what he had spoken a little before, that, although he had been sorely tempted, he had nevertheless kept his footing, because he had not given up with true religion.

88. Quicken me according to thy goodness This verse contains nothing new. In the beginning of it David represents his life as depending on God’s mercy, not only because he was conscious of human frailty, but because he saw himself daily exposed to death in multiplied forms, or rather because he was…

“All flesh is grass, and all the godliness thereof is as the flower of the field,” He means, according to the Apostle Peter’s exposition, that the certainty of salvation is to be sought in the word, and, therefor that they do wrong who settle their minds upon the world; for the steadfastness of…

90. Thy truth is from generation to generation In this verse the Psalmist repeats and confirms the same sentiment. He expressly teaches, that although the faithful live for a short time as strangers upon earth, and soon pass away, yet their life is not perishable, since they are begotten again of…

91. By thy judgments they continue to this day. The word, היום, hayom, which, following other interpreters, I have translated to this days might not improperly rendered daily, or every day.

92. Had not thy law been my delight The prophet continues to prosecute almost the same theme; affirming, that he would have been undone, had he not in his calamities sought consolation from the law of God.

93. I will never forget thy statutes. This verse contains a thanksgiving. As the law of the Lord had preserved him, he engages that he will never forget it.

94. I am thine, save me. In the first place, he takes encouragement to pray from the consideration, that he is one of God’s own stamp and coinage, as we speak. In the second place, he proves that he is God’s from the fact of his keeping his commandments.

96. In all perfection, I have seen the end. The prophet again, using other words, commends the same truth which he had taught in the first verse of this part – that the word of God is not subject to change, because it is elevated far above the perishable elements of this world.

97. O how have I loved thy law! Not contented with a simple affirmation, the prophet exclaims, by way of interrogation, that he was inflamed with incredible love to the law of God; and, in proof of this, he adds, that he was continually engaged in meditating upon it.

98. Thou hast made me wiser than my adversaries He here declares, that he was more learned than his adversaries, his instructors, and the aged, because he was a scholar of God’s law.

101. I have restrained my feet from every evil path He intimates that he proclaimed war against every vice, that he might wholly devote himself to the service of God.

103. O how sweet have been thy words to my palate! He again repeats what he had previously stated in different words, that he was so powerfully attracted by the sweetness of the Divine Law, as to have no desire after any other delight.

105. Thy word is a lamp to my feet. In this verse the Psalmist testifies that the Divine Law was his schoolmaster and guide in leading a holy life. He thus, by his own example, prescribes the same rule to us all; and it is highly necessary to observe this rule; for while each of us follows what…

106. I have sworn, and will perform Here the Psalmist speaks of his own constancy. He had declared a little before, that during the whole course of his life, he had not declined from God’s law, and now he speaks of the purpose of his mind.

107. I am greatly afflicted, O Jehovah! This verse teaches, that God did not cherish the fathers under the law in his bosom so delicately as not to exercise them with grievous temptations; for the Psalmist declares that he was not afflicted lightly, or in an ordinary degree, but above measure.

108. O Jehovah! I beseech thee, let the flee-will-offerings of my mouth. This verse may be read in one connected sentence, as well as divided into two members. According to the former view, the sense will be, Receive, e Lord, my sacrifices, to this end, that thou mayest teach me thy commandments.

109. My soul is continually in my hand. He declares, that no calamities, afflictions, or dangers, which he had experienced: had withdrawn him from the service of God, and the observance of his law.

110. The wicked have laid a snare for me The meaning of this verse is similar to that of the preceding. The prophet shows more definitely in what respect he carried his life in his hand; namely, because, being hemmed in on all sides by the snares of the wicked, he saw scarcely any hope of life.

111. I have thy testimonies as an inheritance for ever. He again confirms the sentiment, which cannot be too often repeated, That the law of God was more precious to him than all the pleasures, riches, and possessions, of the world.

112. I have inclined my heart to perform thy statutes. In this verse he describes the right observance of the law, which consists in Our cheerfully and heartily preparing ourselves for doing what the law commands. Slavish and constrained obedience differs little from rebellion.

113. I have hated crooked thoughts. Those who are of opinion that the word סעפום seaphim, the first in the verse, and which is rendered crooked thoughts, is an appellate noun, translate it, those who think evil; but it is more correct to understand it of the thoughts themselves, and this…

114. Thou art my hiding place and my shield. The meaning is, that the prophet, persuaded that the only way in which he could be safe, was by lying hid under the wings of God, confided in his promises, and, therefore, feared nothing.

115. Depart from me, ye wicked! Some explain this verse as if David declared that he would devote himself with more alacrity and greater earnestness to the keeping of the law, when the wicked should have desisted from assaulting him.

116. Sustain me by thy word, and I shall live. Many read, According to thy word, so that the letter ב, beth, which signifies in, is taken for the letter כ, caph, which signifies as; and thus the sense would be, Sustain me according to the promise which thou hast made to me, or, as thou hast…

118. Thou hast trodden under foot all those who wander from thy statutes. By treading under foot he means, that God overthrows all the despisers of his law, and casts them down from that loftiness which they assume to themselves.

119. Thou hast made all the wicked of the earth to cease as dross. The meaning of this verse is similar to that of the preceding. By the similitude employed, there is described a sudden and an unexpected change, when their imaginative glory and happiness become dissipated in smoke.

120. My flesh hath trembled for fear of thee. At first sight the prophet seems to contradict himself. He had just now said, that, by God’s severity, he was gently drawn to love his testimonies; now he declares, that he was seized with terror.

121. I have done judgment and righteousness. The Prophet implores the help of God against the wicked who troubled him, and he does so in such a manner as at the same time to testify that the harassing treatment he received from them was on his part altogether undeserved.

122. Become surety for thy servant for good. This prayer is almost similar to that of the preceding verse; for I prefer translating the Hebrew verb ערוב, arob, by Become surety for, to rendering, as others do, Delight thy servant in good, or Make thy servant to delight in good According to this…

123. My eyes have failed for thy salvation. In the first; place he testifies, that he had been afflicted with severe troubles, and that not for a short time only, but for a period so protracted as might have exhausted his patience and occasioned despondency.

124. Deal with thy servant according to thy goodness. The two clauses of this verse must be read correctly; for he does not first separately desire God to deal well with him, and next desire him to be his master and teacher.

125. I am thy servant, give me understanding. Here the prayer of the preceding verse is repeated. The repetition shows how ardently he wished the blessing prayed for, and how earnest and importunate he was in pleading with God for it.

126. It is time for thee, O Jehovah! to be doing. It being the object of the Prophet to imprecate upon the impious and wicked the vengeance which they have deserved, he says, that the fit time for executing it had now arrived, inasmuch as they had carried to a great extent their wanton forwardness…

127. And therefore I have loved thy statutes above gold. This verse, I have no doubt, is connected with the preceding; for otherwise the illative particle therefore would be without meaning.

128. Therefore I have esteemed all thy commandments to be altogether right This verse, like the preceding, is connected with the 26th, and the connection may be brought out by observing, that the Prophet, waiting patiently for God’s judgments, and also earnestly calling for their infliction, had…

129. Thy testimonies are marvelous. I have given this translation to avoid an ambiguous form of expression. The Prophet does not. simply mean, that the doctrine of the law is wonderful, but that it contains high and hidden mysteries.

130. The entrance of thy word is light. The amount is, that the light of the truth revealed in God’s word, is so distinct that the very first sight of it illuminates the mind. The word פתח pethach, properly signifies an opening, but metaphorically it is taken for a gate.

131. I opened my mouth and panted. By these words the Psalmist would have us to understand that he was inflamed with such love to and longing for the divine law, that lie was unceasingly sighing after it.

132. Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are his people. The Hebrew word משפט mishpat, translated judgment, signifies in this passage, as in many others, a common rule, or ordinary usage.

133. Direct my steps according to thy word. By these words he shows, as he has often done before in other places, that the only rule of living well is for men to regulate themselves wholly by the law of God.

134. Deliver me from the oppression of men. When recounting what had befallen himself, the Prophet shows, by his own example, that all the godly are exposed to rapine and oppression, and that, like sheep in the mouths of wolves, they will be inevitably destroyed unless God defend them.

135. Make thy face to shine upon thy servant. There is here the repetition of a prayer which we have several times met with before in this Psalm. The Prophet intimates, that he regarded nothing as of more importance than rightly to understand the divine law.

136. Rivers of waters run from my eyes. Here David affirms that he was inflamed with no ordinary zeal for the glory of God, inasmuch as he dissolved wholly into tears on account of the contempt put upon the divine law.

137. O Jehovah! thou art righteous. The Prophet yields to God the praise of righteousness, and also acknowledges that it is to be found in his law. Some understand judgments as referring to those infliction’s by which God chastises the sins of men; but this does not seem so fitly to agree with the…

139. My zeal hath consumed me. The Psalmist speaks of his persecutors, by whom it is certain he had been subjected to much trouble. But although they were virulent and cruel towards him, he avows that it was not so much his own private wrongs which offended him as the violation of God’s law; yea…

140. Thy word is exceedingly refined. In this verse he intimates that the cause of his zeal was the love which he bore to heavenly doctrine. For to be displeased with or severely to condemn the contempt of divine truth, unless we are bound to it by the cords of love, is pure hypocrisy.

141. I am, insignificant and despised. The meaning is, that although he was tried with poverty and many other calamities, he steadily persevered in the exercise of true godliness, and in the observance of the law. On that account, as he states, he was despised by wicked men.

142. Thy righteousness is an everlasting righteousness. Here the law of God is honored by the additional encomium, that it is everlasting righteousness and truth; as if it had been said, that all other rules of life, with whatever attractions they may appear to be recommended, are but a shadow,…

144. The righteousness of thy testimonies endureth forever. The Psalmist repeats what lie had already before stated, that there is a great dissimilarity between the righteousness of God’s testimonies and man’s inventions; the splendor of the last quickly vanishing away, whereas the other continues…

In the following verse he makes no new statement; but he speaks more expressly. In the first place, he says that he cried to God; and next he adds, that he commended his welfare to Him by prayer; thereby intimating that whether he was in safety, or whether imminent danger threatened him with death,…

147. I have prevented the twilight. The Hebrew noun נשף, nesheph, is in this place improperly translated by crepusculum, twilight; for it rather signifies the dawn of morning.

148. My eyes have prevented the night watchers. The Psalmist here intimates, that he was more sedulously intent on meditating upon the law of God than watchmen of the night were to keep watch. Others are of opinion, that the verb שוח, suach, is put for to discourse.

149. Hear my voice, O Jehovah! according to thy mercy. In the first place he declares, that the goodness of God was the only ground of his hope of being heard by him. Whatever blessings the saints may plead for in prayer, their opening argument must be the free and unmerited grace of God.

150. The pursuers of malice have drawn near. As the Hebrew word רודפי rodphee, translated the pursuers of, is put in the construct. state, that is to say, as it is so related to the word זמה, zimmah, rendered wickedness, that in Latin the latter would be put in the genitive ease, I expound the…

151. Thou, O Jehovah! art near. He encourages himself from the consolatory consideration, that God, when he sees his own people sore pressed, comes forward.

152. I have known from thy testimonies from the beginning. Others here translate, I have known long ago of thy testimonies. This translation I would not directly reject; but I am more inclined to retain the sense which I have given, namely, That the Prophet not only knew the everlasting…

153. Behold my affliction and rescue me. The Psalmist teaches by his own example that those who are devoted to the service and fear of God, must not be discouraged though they are not rewarded for it in this world.

154. Debate thy cause, and redeem me. In this verse David specifics the kind of his affliction, which was the wrongful and harassing treatment which he met with at the hands of evil and unprincipled men.

156. O Jehovah,! thy tender mercies are many; as if he had said that no offenders are safe but those who betake themselves to the divine mercy. Farther, to encourage himself to approach God with the greater confidence, he not only says that God is merciful, but he mightily magnifies and extols his…

157. My persecutors and oppressors are many. The Psalmist here as in other places testifies, that although lie had been provoked by many injuries, yet he had not departed from the right way; which, as I have elsewhere observed, was an evidence of great and singular constancy.

158. I saw the perfidious and child them. In this verse the Psalmist proceeds yet farther, declaring that he was inflamed with a holy zeal when he saw the law of God despised by the wicked.

159. Behold, O Jehovah how I have loved thy commandments. What I have state before must be remembered – that when the saints speak of their own piety before God they are not chargeable with obtruding their own merits as the ground of their confidence; but they regard this as, a settled principle,…

160. The beginning of thy word is truth. The design of the Prophet it is not difficult to perceive; but the words admit of being understood in two ways.

“Fear not them who kill the body, but are not able to kill the soul. but rather fear him who is able to destroy both soul and body in hell;” a sentiment which although it had not as yet been uttered by Christ’s mouth, ought nevertheless to have been fixed in the hearts of all the godly.

162. I have rejoiced at thy word as one who hath found great spoil No gain, it is well known, brings greater joy than that which conquerors acquire from the spoil of their enemies; for to the gain there is added the glory of triumph; and when profit comes on a sudden, the delight experienced is…

163. I have hated and abhorred deceit. In this verse he declares more distinctly what I have adverted to a little before, that he was cleansed from corrupt affections that he might bestow upon the law of God such honor and estimation as it deserved.

164. Seven times a day have I praised thee. By the adverb seven times, the Prophet means that he was continually or very often engaged in celebrating the praises of God; just as it is said in Prov. 24:16, “A just man falleth seven times,” when he often falls into divers temptations.

165. Great peace have they who love thy law. If we take the word peace for a prosperous or happy condition of life – a sense in which the Hebrews often employ it – the word rendered stumbling-block, to correspond with it, will be used for adversity; as if it had been said, that those who love God’s…

168. I have kept thy commandments and thy testimonies. What the Psalmist had expressed more strongly, he now repeats more simply, adding there to reason.

169. Let my cry come near into thy presence. The Psalmist repeats the same sentiment which has already come under our notice – that his chief desire, and what he, most of all pressed after, regarding everything else as of secondary importance, was to make progress in the study of the divine law.

170. Let my prayer come into thy presence. After having made supplication that the gift of right understanding might be imparted to him, the Psalmist now implores God for deliverance, by which he acknowledges that lie was continually involved in multiplied dangers from which he found it impossible…

171. My lips shall speak praise. David now shows in another way than in the preceding verse, how high a privilege lie accounted it to be admitted by God among the number of His disciples, and to profit aright in His school, by declaring that, if so privileged, he will hasten forward to render…

172. My tongue shall speak of thy word. Here the Psalmist says, that when he shall have profited in God’s law he will also employ himself in teaching it to others.

173. Let thy hand be to succor me. As he had devoted himself to the doctrine of the law, David requests that the hand of God may be stretched forth for his aid. Farther, by these words he declares, that those who yield themselves to God to be governed by His word have continually need of His help.

174. I have longed for thy salvation, O Jehovah! Although all men desire to be in happy circumstances, and no man avowedly repudiates God’s favor; yet so confused and uncertain are the ideas which they entertain of that in which a life of happiness or propriety consists, that very few are to be…

175. Let my soul live and let it praise thee. As the verbs are in the future tense, shall live, shall praise, this sentence may be expounded thus: Lord, when thou shalt have bestowed life upon me, I will endeavor, by celebrating thy praises, to show that I am not ungrateful.

176. I have wandered like a lost sheep. He is not to be understood as here confessing his sins, – an opinion erroneously held by many, – as if he had been drawn into the trails of Satan; for this is inconsistent with the second clause, in which he denies that he had forgotten God’s law.