Salmos 119
John Piper · Citado em PreceptAustin
Salmos 119
Piper - January 5, 1997 Psalm 119:9–16 How can a young man keep his way pure? By keeping it according to Thy word. 10 With all my heart I have sought Thee; Do not let me wander from Thy commandments. 11 Thy word I have treasured in my heart, That I may not sin against Thee. 12 Blessed art Thou, O LORD; Teach me Thy statutes. 13 With my lips I have told of All the ordinances of Thy mouth. 14 I have rejoiced in the way of Thy testimonies, As much as in all riches. 15 I will meditate on Thy precepts, And regard Thy ways. 16 I shall delight in Thy statutes; I shall not forget Thy word. The Ultimate Goal of Life There are two ways to state the ultimate goal of life, one positively and one negatively. Positively we could say: the ultimate goal of life is to glorify God by enjoying him forever. Or negatively, we could say: the ultimate goal of life is not to sin. They both mean the same thing because sinning is falling short of glorifying God by embracing other things as more enjoyable. So if we could learn how to glorify God by enjoying him, we would know how not to sin. And if we could learn how not to sin, we would know how to glorify God by enjoying him. Ps 119:11 tells us one of the keys to not sinning. It says, speaking to God, “Thy word I have treasured in my heart, that I may not sin against Thee.” The way not to sin is to treasure the word of God in your heart. Which means that the way to succeed in the ultimate goal of life—to live for the glory of God by enjoying him forever—is to treasure the word of God in your heart. So let’s focus for a moment on what this means. Take the three key phrases: 1) Thy word; 2) I have treasured; 3) in my heart. “Thy Word” The Word the psalmist has in mind is not a subjective impression that comes to his mind when he prays for God’s will to be revealed. It is the revelation of God in his written word, primarily the Torah, the books of Moses, but also the writings of the prophets whom God sent to Israel. You can see this in the way he piles up familiar words for God’s revealed written word in the context. For example, verse 10b: “Do not let me wander from thy commandments.” Verse 12: “Blessed art thou, O LORD; teach me Thy statutes.” Verse 13: “With my lips I have told of all the ordinances of Thy mouth.” Verse 14: “I have rejoiced in the way of Thy testimonies.” Verse 15: “I will meditate on Thy precepts.” These words—commandments, statutes, ordinances, testimonies, precepts—are all words that the Bible uses to refer to the written word of God, especially in the books of Moses, but by implication to all God’s revealed written work. Today we would say “Thy word” refers to the Bible in its entirety. So what the psalmist is referring to in verse 11 is not subjective impressions but objective teachings of God in Scripture. “Thy Word—that word I have treasured in my heart.” “In My Heart” Next take the phrase “in my heart.” The point here is mainly to say: inside of me, not just on a tablet outside of me. The words of God are not just kept in writing for the psalmist to consult outside of himself. They are kept for his consulting inside of him—in his heart. The heart in the Old Testament is a place of both thinking and feeling (Genesis 6:5; Job 36:13). So these words of God are being treasured in a place where they can be thought about and felt. “I Have Treasured” Finally take the middle phrase: “I have treasured.” “Thy word I have treasured in my heart.” You might ask, How do you know that the word of God is “in the heart,” rather than only the act of treasuring being in the heart while the word is on the scrolls outside the heart? For example, I could say, “My wife have I treasured in my heart,” and would not mean that my wife is in my heart, but only that I treasure her with my heart. The reason we know that the word of God is in the heart is that the Hebrew word “I have treasured” (tsaphan), in its 30-some uses in the Old Testament, almost always means “hide” or “store.” It only secondarily comes to mean “to treasure” since hiding was what you did with your treasures in the days before there were banks (see Job 23:12+; Proverbs 2:1+). So we know that when the psalmist says, “Thy word I have treasured in my heart,” he does not just mean that the act of valuing happens in his heart, but that the word is being hidden and stored up there as something valuable—like a treasure. So the teaching in this verse is that one way to keep from sinning—one way to attain the ultimate reason for being, to live for the glory of God by enjoying him forever—is to store up the word of God in our hearts as something very precious. When we have the word of God stored or hidden in our hearts, and treasure it like gold and silver, that word will function to keep us from sin. Two Things that Keep us from Sinning It’s not just one thing, but two things that keep us from sinning and move us to glorify and enjoy God. It is not just having the word stored. Nor is it is just valuing the word. It is both. Both are crucial. We value the word and therefore we have it stored in our hearts. And the two together give us the power to stand against the temptations to sin. It is a (1) superior treasure, (2) present and active, that conquers sin. So I believe that the Bible teaches us to memorize scripture the way an ant gathers food in summer: because it is so valuable and will be needed in the winter months. “[The ant] prepares her food in the summer, and gathers her provision in the harvest” (Proverbs 6:8). Memorizing scripture is not a discipline for its own sake. It is because the scriptures are a treasure and will be needed before the day is done to help you escape a sinful attitude and live a life that glorifies God. The Cruciality of Bible Memory We on the staff believe that a church-wide Bible memory challenge will be revolutionary for our lives. Dallas Willard, who is famous for his book, The Spirit of the Disciplines, said, "As a pastor, teacher, and counselor I have repeatedly seen the transformation of inner and outer life that comes simply from memorization and meditation upon Scripture. Personally, I would never undertake to pastor a church or guide a program of Christian education that did not involve a continuous program of memorization of the choicest passages of Scripture for people of all ages." That is what we are planning to do beginning today. You Can Do It You may doubt that you can do this, especially if you are older. But ask yourself this question, If I offered you $1,000 for every verse you memorized in the next week, how many do you think you could memorize? Yet God says of his word in Psalm 19:10–11+, “They are more desirable than gold, yes, than much fine gold; sweeter also than honey and the drippings of the honeycomb. Moreover, by them Thy servant is warned; in keeping them there is great reward.” The real value of the word is far greater than $1,000 a verse. The question is, Do you believe this? Believing this will be the crucial motivation you need. Nor is the task beneath you and only for children. The Lord Jesus memorized Scripture verbatim. We know he did, because when he was fasting in the wilderness there were no libraries or books, and with every temptation of the devil he quoted a passage of Scripture to defeat the devil (Matthew 4:4, 7, 10+). This is why we are calling the 52 passages prepared for all of us this year (one a week) “fighter verses.” Jesus defeated the devil’s temptations with the use of a memorized passage of Scripture. And in Ephesians 4:17+, Paul called the word of God “the sword of the Spirit.” We cannot successfully overcome sin and Satan without the present treasure of precious words of God—“fighter verses.” You can do this. When Dawson Trotman, the founder of the Navigators, became a Christian in 1926, he was driving a truck for a lumberyard in Los Angeles. While driving, he would work on memorizing a verse a day. During the first three years of his Christian life he memorized his first thousand verses. If he can do that you can do 52 in a year. Faith Feeds on Scripture all Day How is your faith? Is it strong or weak? I have never known a strong Christian who did not have much scripture memorized. There is a reason for this. God designed faith to feed on the promises of Scripture all day long. Faith depends for its life on steady access to precious Biblical truth. Look at how Proverbs 22:18–19 puts this: “It will be pleasant if you keep [the words of the wise] within you, that they may be ready on your lips. So that your trust may be in the LORD, I have taught you today, even you.” How is your trust? Your confidence? Your peace and joy and assurance? Are they strong or weak? God says that he has given us his word so that it will be within us and that we may trust in him. Faith rises or falls to the degree that it feeds hourly on the treasure of God’s truth stored in the heart. If you choose against Bible memory (not our program in particular) you choose against the food of faith and will, at best, become a weak Christian and, at worst, prove to be a false Christian. Far better to say with Psalm 119:9, “O how I love Thy law! It is my meditation all the day.” John Butler - Sermon Starters - The Solution Psalm 119:9 This text shows the desire of the Psalmist for sanctification. It is a rare desire to be holy, clean, upright. But it is a healthy desire. FIRST—THE PRIORITY OF THE DESIRE "Wherewithal shall a young man cleanse his way?" Man needs cleansing/holiness more than anything else. Man may have other needs such as a job, clothes, house, transportation, and food but his greatest need is to be cleansed of his sin. You may have all these other things but "without holiness no man shall see God" (Hebrews 12:14, and "Blessed (happy) are the pure" (Matthew 5:8). Holiness is the key to acceptance with God; it is also the key to happiness, Many of our churches and our government focus on the needs of the body (clothes, food, job, housing, etc.) and ignore the needs of the soul. But our text wisely focuses on the great need of man, namely, holiness. SECOND—THE PERIOD OF THE DESIRE "Young man." The sinfulness of man begins early in life. "The imagination of man's heart is evil from his youth." (Genesis 8:21). Sin starts early in life. Those cute little babies if unattended spiritually soon develop sinful characteristics early in life. We have heard young children using the grossest of profanity on the playground. It doesn't stop with profanity but is found in the conduct of young children who are getting very difficult to handle in our schools. A famous football coach wrote that the lack of character and discipline in recruits made it difficult to coach. Our text talks about a young man needing cleansing. This does not exclude "old" men, but it shows the importance of purity early in life. THIRD—THE PROMISE FOR THE DESIRE "By taking heed thereto according to thy Word." Men need to take a soul bath. We are not talking about a body bath. We are talking about a spiritual bath. Our text asks the question about cleansing. The answer is found in the Scriptures. This tells us the great value of the Word of God. If holiness is our greatest need and the Word is the answer then the Word needs to be front and center in life. But the Bible is not even front and center in most churches. Scripture is replaced by socials (church suppers and ball games) and the Bible is put on the back burner. No wonder our churches are not a purifying influence anymore. The Scripture tells us about Christ Who can save the soul (cleanse it permanently) and it tells us about holy living. However, the Scriptures are not popular. Christ is rejected, and holiness is watered down to where it tolerates a lot of sin. Criticism of the Scriptures is often disguised as intellectualism. Often the Scriptures are rejected as separation of church and state, but we note that wickedness abounds in society and those who reject the Word do not have a solution to the problem of abounding wickedness in our youth. (Sermon Starters) The Key to Purity Today's Reading: Psalm 119:9-13 How can a young person stay pure? Psalm 119:9 WHENEVER SCRIPTURE poses a critical question about life, it also gives the answer—often within the next few sentences. God isn't in the business of confusing us. He wants our life to be fruitful and obedient and prosperous. "God, please, bring to mind Scriptures you want me to hear right now. Don't let hunger or fatigue or fear keep me from remembering." Armageddon, 207 The psalmist asked this question: "How can a young person stay pure?" And the formula is found immediately following. "By obeying your word and following its rules. I have tried my best to find you—don't let me wander from your commands. I have hidden your word in my heart, that I might not sin against you.... I have recited aloud all the laws you have given us" (Psalm 119:9-13, italics mine). First, we obey his Word. We allow the Bible to become our blueprint for living. We take God's commandments to heart and make obedience our primary desire and longing. Second, we seek to find him. Jesus tells us: "Love the Lord your God with all your heart, all your soul, all your mind, and all your strength" (Mark 12:30). A critical ingredient to a pure life is to seek God with every fiber of our being. Third, we hide his Word in our heart. By reading and meditating on Scripture daily, we become intimately aware of God's will for us and his desire for our holiness. Fourth, we recite his Word aloud. When tempted in the desert by Satan, Jesus didn't attempt to develop new arguments for the enemy; he simply restated what God had already said. God's Word is complete enough to guide us through each and every situation. When faced with temptation, we, too, should quote God's Word aloud. This is the four-step plan for pure and holy living outlined in Scripture for anyone serious about his or her Christian walk. And though the psalmist's words are aimed at the young, the advice is applicable to us all. Reflection Meditate on today's passage, asking God to speak to you specifically regarding the state of your heart. How does your life reflect the purity that God wants for you? What portions of the Word have you hidden in your heart to ward off temptation and help you discover God's will for your life Moral culture of young men I. YOUNG MEN REQUIRE CLEANSING. Somehow or other, from the very commencement of moral agency, impure thoughts enter the mind, and impure emotions are awakened. So that cleansing is required almost at the beginning, because spiritual uncleanness is (1) Inimical to peace of conscience. (2) A hindrance to true soul growth. (3) An obstruction to Divine fellowship. II. MORAL CLEANSING REQUIRES CIRCUMSPECTION IN LIFE. “By taking heed thereto.” If you tread the path of vanity, avarice, sensuality, selfishness, you will go down deeper and deeper in moral filth. If you tread the path of virtue as trod by Jesus of Nazareth, you must take heed that you tread that path constantly and not turn to the right hand or to the left. “Take heed.” There are many on all hands who will try to turn you from the path. III. CIRCUMSPECTION OF LIFE SHOULD BE GUIDED BY THE DIVINE WORD. “Thy Word,” that contains the map; Thy Word, there burns the lamp; Thy Word, there dwells the inspiration. (Homilist.) A.
Salmos 119
Piper explains it "By inspiring some things hard to understand (2Pe 3:15-16), God has unleashed in the world desperation which leads to supplication—the crying out to God for help." (Ps 119:18)..."Seven times in one psalm the psalmist prays, “Teach me your statutes” (Ps 119:12, 26, 64, 68, 124, 135, 171)!" (Why God Inspired Hard Texts also quoted in Brothers, We Are Not Professionals- A Plea to Pastors for Radical Ministry) O beloved, how much more should we cry out for God's Spirit to illuminate the sacred pages! Again Piper comments "One of the greatest privileges of having two good eyes is that we can read God’s word. But there is another set of eyes that have to be opened if the glory of God’s word is to shine in our hearts—namely, the eyes of our hearts." (cp Eph 1:18-19) (The Shepherd, the Host, and the Highway Patrol) Piper - The Word of God cannot be truly desired (Psalm 119:36) or spiritually comprehended (Psalm 119:18) or savingly spoken (2 Thessalonians 3:1) without the work of the Holy Spirit, whom we ask for by prayer. (All Scripture Is Breathed Out by God and Profitable) Piper - So practically we must endeavor to forsake all self-reliance as we hear the Word of God, and seek the power of the Holy Spirit—not to tell us things that aren’t in the Scriptures, but to make us feel the wonder of what is in the Scriptures. “Open my eyes that I may behold wondrous things out of thy law” (Psalm 119:18). We should pray for ourselves the way Paul prayed for the Ephesians: “that God may enlighten the eyes of our hearts to know what is the hope to which he has called us, and what are the riches of his glorious inheritance in the saints” (Eph 1:18). (The Fruit of Hope- Love) Piper - The same psalmist who said “How sweet are thy words to my taste” (Ps 119:103), said earlier, “Open my eyes that I may behold wondrous things out of thy law” (Ps 119:18). He prayed, because to have holy taste buds on the tongue of the heart is a gift of God. No man naturally hungers for and delights in God’s wisdom. (How to Delight in God’s Word - Devotional by John Piper) Adrian Rogers applies Psalm 119:18 asking - Isn't that a beautiful prayer?....Have you ever prayed that? Have you ever thought, "Well, I can just go to the Bible, and I can pull the truth out of the Bible"? Let me tell you, friend: You cannot. You may know Greek and not know God; you may know Hebrew and not know Him. I don't care who you are in that seminary, or any other Sunday School class—unless you lay that intellectual pride in the dust and pray this prayer—"Open thou mine eyes, that I may behold wondrous things in thy law"—you'll not know the God of this book. I want to tell you, my friend: It took a supernatural miracle to reveal it; it took a supernatural miracle to write it; and, it'll take a supernatural miracle for you to understand it. Do you believe that? Do you believe that? Listen. Most of us don't believe it. If we really believed it, we would agonize before the Lord; we would pray before the Lord; and, we would be saying, "Lord, open Thou mine eyes."..."Oh, God, illumine me. Open my eyes that I might understand."....When God opens your eyes you're going to see things you never saw before, you're going to hear things you never heard before, you're going to know things you never knew before because God the Holy Spirit is going to teach you....What you need to do when you come to the Bible is to lay your pride of intellect and your brilliance of mind in the dust, and say, "Dear God, if You don't teach me, I won't understand it." You will never go into the Bible and, with a lexicon and with a mind of logic and with a callous hand, just reach in and rip the truth out of the Bible. Oh no—God's going to reveal that truth to you as you pray.....you need to pray when you open the Bible, "Lord, open Thou mine eyes, that I may behold wondrous things in Thy law. Lord Jesus, help me to see You,"....(for) in order to see Jesus in the Bible, you need light, and you need sight."....That's the first thing that will happen. Your eyes will be opened. God will help you to see things that you have never seen. I can tell when I am walking in the Spirit when I'm reading the Word of God. There are truths that just jump up off the Bible into my heart." (Click here and scroll down to Dr Roger's discussion of "HOW CAN YOU UNDERSTAND THE WORD OF GOD? on page 679) Wonderful things is translated in the Septuagint with the adjective thaumasios which means wonderful, marvelous, excellent; something that causes of wonder or is worthy of amazement, (See cognate verb thaumazo) Open (01540)(galah) means to uncover (sadly the first use = Noah uncovering himself after becoming drunk! - Ge 9:21, cp Lev 18:6 prohibiting "uncover nakedness" ~ sexual relations), to reveal (God revealed Himself to Jacob at Bethel, and thus the name El-Bethel - Ge 35:7. 2Sa 2:27), expose (Ex 20:26), open (God opened the eyes of Balaam to see the Angel of the LORD - Nu 22:31), reveal (Dt 29:29). Galah is used of not yet revealing the Word of the LORD to Samuel (1Sa 3:7) and of revealing Himself to Samuel (1Sa 3:21). Galah is used in Amos 3:7 - "Surely the Lord GOD does nothing unless He reveals His secret counsel (talk that is kept confidential, speaks of intimacy) to His servants the prophets." The Septuagint (Lxx) translates galah in Ps 119:18 with the verb apokalupto in the aorist imperative (command - I am always amazed that finite men could in any sense "command" God which speaks of His amazing grace and incomprehensible condescension! cp Ps 8:3-6). The verb apokalupto (from apó = from + kalúpto = cover, conceal, English = apocalypse - see study of apokalupsis) literally means to remove the cover from and so the idea is to remove that which conceals something. Almost all of the NT uses have a figurative use, especially to some aspect of spiritual truth that was heretofore hidden but now has the "lid removed" so that it can be seen (understood). We are continually in desperate need for God to remove the lid from His Word, the Bible, so that we might see and understand and obey! Moses uses this same verb to describe the opening of Balaam's eyes to spiritual realities! = "Then the LORD opened (galah; Lxx = apokalupto) the eyes of Balaam, and he saw the Angel of the LORD standing in the way with his drawn sword in his hand; and he bowed all the way to the ground." (Nu 22:31) While I would not advocate following most of Balaam's example, his bowing down when the truth was revealed (I think he saw the pre-incarnate Christ - Angel of the LORD) is a good practice for God's children to imitate. We don't worship the word revealed but we do bow down to the God Who is the Word (Jn 1:1-3)! Wonderful (difficult, miracles) (06381) pala is a verb which means to be difficult, to be hard, to be extraordinary or amazing, be surpassing or to cause a wonderful thing to happen. To be beyond one’s power to do. To do something wonderful, extraordinary or difficult = Wonders, Marvels, Marvelous works. In most of its OT occurrences, pala refers to acts that are performed by Jehovah expressing actions that are beyond the bounds of human powers or expectations, especially His deliverances of Israel (Ex 3:20, Ps 106:22, 136:4). He has done things beyond the limits of human powers or expectation. God showed His people miracles when they came out of bondage in Egypt and as they were going into the freedom of the promised land - "Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” (Josh 3:5) It frequently signifies the wondrous works of God, especially His deliverance and judgments (Ex. 3:20; Ps. 106:22; 136:4; Mic. 7:15). TWOT (ONLINE) - The basic meaning of the verb is "to be wonderful" and in the Hiphil "to cause a wonderful thing to happen." In the Piel, however, it means "to fulfil (a vow)," Leviticus 22:21; Numbers 15:3, 8, though this nuance is also present in two instances of pālāʾ in the Hiphil (Leviticus 27:2; Numbers 6:2). Preponderantly both the verb and substantive refer to the acts of God, designating either cosmic wonders or historical achievements on behalf of Israel. That is, in the Bible the root plʾ refers to things that are unusual, beyond human capabilities. As such, it awakens astonishment (plʾ) in man. Thus, the "real importance of the miraculous for faith (is)—not in its material factuality, but in its evidential character. . . it is not, generally speaking, the especially abnormal character of the event which makes it a miracle, what strikes men forcibly is a clear impression of God's care or retribution within it" (Eichrodt). We may add that it is essential that the miracle is so abnormal as to be unexplainable except as showing God's care or retribution. pālāʾ is applied to man around fifteen times. In such cases the thrust of pālāʾ is "to be beyond one's capabilities," and hence, unsolvable or inaccessible, and such are God's mighty and wonderful acts. To illustrate. (1) Deut. 17:8, "If a case comes before you which is 'too difficult' for you" (in the LXX, adunatein). The same Greek verb is used in the translation of Genesis 18:14, "Is there anything 'too hard' for the Lord?" Two verses in Jeremiah—Jeremiah 32:17, 27—are almost identical to this rhetorical question but the LXX uses instead the verb kruptein. Zech. 8:6, "If this seem a 'miracle' in the eyes of the remnant." (2) Proverbs 30:18, "There are three things which are 'too wonderful' (LXX adunatos) for me." (3) Deut. 30:11, "This commandment is not 'hidden'—KJV—from you (LXX huperogkos)." That is, it is accessible, and hence knowable. The same Greek word translates plʾ in 2 Samuel 13:2 and Lament. 1:9. (4) The root may also be used negatively to mean "unbelievable." The reference in Daniel 8:24 and Daniel 11:36 to the diabolical apocalyptic figure who hatches "incredible schemes" or speaks "incredible blasphemies" illustrates this. We have seen, then, that when plʾ refers to man it means unsolvable, suprarational, incredible. Our clue for plʾ applied to God will be found in the Psalter. There appears to be no significant difference here between peleʾ and niplāʾ ōt, both referring to God's wonders, either in a general sense, or in a specific historical antecedent. As might be expected, the root appears mostly in Psalms that are classified as hymns or prayers of thanksgiving but also the historical Psalm 78, 105, 106. Often, in such psalms the key verb is "hôdâ" ( "praise"): Psalm 9:1 (H 2); Psalm 75:1 (H 2), etc., though niplāʾōt is the direct object of hôdâ only in Psalm 107:8, 15, 21, 31. Equally important are the verbs in the imperative in the Psalter exhorting the people to recite orally the wonders God has done. This forms the heartbeat of Israel's liturgical celebrations. The most frequent verb here is sāpar, "tell": Psalm 9:2; Psalm 26:7; Psalm 75:2; Psalm 96:3, etc.; but also śîaḥ, "talk of": Psalm 105:2 (= 1 Chron. 16:9); Psalm 119:27; Psalm 145:5; nāgad, "declare": Psalm 40:5 [H 6]; Psalm 71:17; dabar, "speak": Psalm 40:5 [H 6]. There is to be a public sharing of what God has done and not just a private musing. It is of interest to note that the function of God's wonders is ultimately to make mercy available to the recipient or reciter, and not just to make a demonstration of power. Thus, in Psalm 107:8, 15, 21, 31 niplāʾōt is parallel with ḥesed "loving kindness, mercy." God performs 'marvels of love,' Psalm 31:21 (H 22), hiplî ḥasdô. Theological Wordbook of the Old Testament. Gilbrant - The verb pālāʾ, and its related Hebrew cognates, express the ideas of "to be difficult," "to be extraordinary," "to be hard." In most of its OT occurrences, pālāʾ refers to acts that are performed by the Lord. This is seen especially when the participial form is used. In these instances, translations have variously rendered the verb "wonders," "marvels," "wondrous things," "things too marvelous" and even "miracle." Exodus 3:20 is an example of a participial use. One of the statements God made to Moses during his encounter at the burning bush was, "I will stretch out my hand and strike the Egyptians with all the wonders that I will perform among them" (NIV). These miracles are described throughout all succeeding generations (see Judg. 6:13; Neh. 9:17). When Joshua led Israel across the Jordan, he prepared them in advance by telling the priests, "Sanctify yourselves: for tomorrow the Lord will do wonders among you" (Josh. 3:5). When God permitted Satan to test his servant Job, both Job and one of his counselors, Eliphaz, agreed that "[God] performs wonders that cannot be fathomed, miracles that cannot be counted" (Job 5:9; 9:10, NIV). The participial form of pālāʾ is also used frequently in the Psalms. God is continually praised for the "wonderful works" He does upon the earth and in the lives of men and women (e.g., Ps. 26:7; cf. 71:17; 119:18, 27; 145:5). When the verb is used with reference to men, the idea conveyed is of something being too hard to accomplish or comprehend. For example, when God confronted Job about his ability to comprehend the workings and ways of the Almighty, Job humbled himself and admitted, "Surely I spoke of things I did not understand, things too wonderful for me to know" (Job 42:3, NIV). An additional example of things which are too marvelous or too difficult for man to understand is conveyed in Prov. 30:18f. Mentioned there are "things that are too amazing for me," that is, "the way of an eagle in the sky... a snake on a rock, a ship on the high seas and the way of a man with a maiden" (NIV). When Israel was given the Law, God made provision for settling disputes in a court of law. He told the people that they were to take cases that were too difficult to solve among themselves "into the place which the Lord your God will choose" (Deut. 17:8). There the appointed judge or priest would render a decision before God and men. Anyone who showed contempt for the judge was to be put to death (v. 12). As seen above, pālāʾ is used most often with respect to acts of God, including occasions when an angel performs God's will (see Judg. 13:19). Perhaps this helps explain why the verb describes the action of "performing" a vow. In some translations, individuals were said to "make a hard vow" (Num. 6:2, the Nazirite vow). Some vows were considered "special" (NIV) or "singular" (KJV; see Lev. 27:2). (Complete Biblical Library) John Newton - Ps 119:18. Open thou mine eyes, that I may behold wondrous things out of thy law. Let me suppose a person to have a curious cabinet, which is opened at his pleasure, and not exposed to common view. He invites all to come and see it, and offers to show it to any one who asks him. It is hid, because he keeps the key, but none can complain, because he is ready to open it whenever he is desired. Some, perhaps, disdain the offer, and say, “Why is it locked at all?” Some think it is not worth seeing, or amuse themselves with guessing at the contents. But those who are simply desirous for themselves, leave others disputing, go according to appointment, and are gratified. These have reason to be thankful for the favor, and the others have no just cause to find fault. Thus the riches of Divine grace may be compared to a richly-furnished cabinet to which “Christ is the door.” The Word of God likewise is a cabinet generally locked up, but the key of prayer will open it. The Lord invites all, but He keeps the dispensation in His own hand. They cannot see these things, except He shows them; but then He refuses none that sincerely ask Him. The wise men of the world can go no further than the outside of this cabinet; they may amuse themselves and surprise others with their ingenius guesses at what is within; but a child that has seen it opened can give us satisfaction, without studying or guessing at all. If men will presume to aim at the knowledge of God, without the knowledge of Christ, Who is the way and the door; if they have such a high opinion of their own wisdom and penetration as to suppose they can understand the Scriptures without the assistance of His Spirit; or, if their worldly wisdom teaches them that those things are not worth their inquiring, what wonder is it that they should continue to be hid from their eyes? Charles Bridges - 18. Open thou mine eyes, that I may behold wondrous things out of thy law In order to keep God’s word, must we not pray to understand it? What then is the prayer? Not—give me a plainer Bible—but open mine eyes to know my Bible. Not—show me some new revelations beside the law—but make me behold the wonders of the law. David had acquired in the Divine school “more understanding than all his teachers;”4 yet he ever comes to his God under a deep sense of his blindness. Indeed, those who have been best and longest taught are always the most ready to “sit at the feet of Jesus,”5 as if they had everything to learn. It is an unspeakable mercy to know a little, and at the same time to feel that it is only a little. We shall then be longing to know more, and yet anxious to know nothing, except as we are taught of God. There are indeed in God’s law things so wondrous, that “the angels desire to look into them.”6 The exhibition of the scheme of redemption is in itself a world of wonders. The display of justice exercised in the way of mercy, and of mercy glorified in the exercise of justice, is a wonder, that must fill the intelligent universe of God with everlasting astonishment. And yet these “wondrous things” are hid from multitudes, who are most deeply interested in the knowledge of them. They are “hid,” not only from the ignorant and unconcerned, but “from the wise and prudent; and revealed” only “to babes;”7—to those who practically acknowledge that important truth, that a man “can receive nothing, except it be given him from heaven.”8 External knowledge is like the child spelling the letters without any apprehension of the meaning. It is like reading a large and clear print with a thick veil before our eyes. Oh! how needful then is the prayer—‘Unveil9—“Open thou mine eyes:” let the veil be taken away from the law, that I may understand it; and from my heart, that I may receive it!’ But do not even Christians often find the word of God to be as a sealed book? They go through their accustomed portion, without gaining any increasing acquaintance with light, life and power, and without any distinct application of its contents to their hearts. And thus it must be, whenever reading has been unaccompanied with prayer for Divine influence. For we not only need to have our “eyes open to behold” fresh wonders, but also to give a more spiritual and transforming1 perception of those wonders, which we have already beheld. But are we conscious of our blindness? Then let us hear the counsel of our Lord, that we “anoint our eyes with eye-salve, that we may see.”2 The recollection of the promises of Divine teaching are fraught with encouragement. The Spirit is freely and abundantly promised in this very character, as “the Spirit of wisdom and revelation in the knowledge of God.”3 If therefore we desire a clearer insight into these “wondrous things” of revelation—if we would behold the glorious beauty of our Immanuel—if we would comprehend something more of the immeasurable extent of that love, with which “God so loved the world, as to give his only-begotten Son”4—and of that equally incomprehensible love, which moved that Son so cheerfully to undertake our cause,5 we must make daily, hourly use of this important petition—“Open thou mine eyes.” 4 Ps 119:99, 100. 5 Luke 10:39. 6 1 Peter 1:12. 7 Matt. 11:25. 8 John 3:27. 9 “Revela oculos meos. Velamen detraha oculis meis.”—Poli Synopsis. Margin, Reveal. Compare 2 Cor. 3:14–16. 1 2 Cor. 3:18. 2 Rev. 3:18. 3 Eph. 1:17. 4 John 3:16. 5 Heb. 10:5–7. TAPPING THE TREASURE Open my eyes, that I may see wondrous things from Your law. —Psalm 119:18 Stephen May discovered a treasure while teaching literature at a university. In the library he found 150 boxes of letters, manuscripts, journals, outlines and notes given to the school by James A. Michener. Surprisingly, no one was using those materials to write a biography of the Pulitzer Prize winning author, known for his historical novels. After years of research and writing, May produced a new account of the life of Michener from that great treasure. Each day you and I are writing the story of our lives by what we say and do. Are we using the great, but often neglected, wealth of the Bible? The psalmist wrote: “I have rejoiced in the way of Your testimonies, as much as in all riches. . . . Open my eyes, that I may see wondrous things from Your law” (Ps. 119:14,18). The Bible is the written record through which we get to know Jesus Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3). Its nuggets of truth are available to us all. THE BIBLE’S TREASURES ARE FOUND BY THOSE WHO DIG FOR THEM. Lord, I’m Excited! Open my eyes, that I may see wondrous things from Your law. —Psalm 119:18 Today's Scripture: Psalm 119:17-24 What impressed me is her enthusiasm for the Word and the anticipation of what the Lord has for her in the Bible. She echoes the psalmist’s prayer, “Open my eyes, that I may see wondrous things from Your law” (Ps. 119:18). Help more people find Jesus this Easter. Give me, O Lord, a strong desire To look within Your Word each day; Help me to hide it in my heart, Lest from its truth my feet would stray. —Branon The Bible is the Bread of Life, and it never becomes stale. In A Fog Read: Psalm 119:25-32 Open my eyes, that I may see wondrous things from Your law. —Psalm 119:18 My wife Shirley and I stayed 2 full days in Interlaken, Switzerland, and yet we never saw Jungfrau, one of the highest and most beautiful peaks in the Swiss Alps. “What did you think of Jungfrau?” fellow tourists would ask. We couldn’t answer because we never got a glimpse of it. How could we possibly miss such an immense and breathtaking natural wonder? Because a persistent fog had blanketed the entire peak. Sometimes we may be “in a fog” when we try to understand the Bible. We struggle and strain, but we cannot see the beautiful truths that lie within the passage. It may even seem as if God is keeping them hidden from us. Don’t forget that we always need the illuminating help of the Holy Spirit. It is not God who wants to keep us from grasping the wonderful truths of Scripture; it is His enemy. The devil knows that we can’t put into practice what we don’t comprehend. Open my eyes, that I may see Glimpses of truth Thou hast for me; Place in my hands the wonderful key That shall unclasp and set me free. —Scott Without the light of God's Spirit, we'll be in the dark about God's Word. Psalm 119:19 I am a stranger in the earth; Do not hide Your commandments from me. a stranger Ps 39:12 Ge 47:9 1Ch 29:15 2Co 5:6 Heb 11:13-16 1Pe 2:11 hide Ps 119:10 Job 39:17 Isa 63:17 Lu 9:45 24:45 I am a stranger in the earth; Do not hide Your commandments from me. Charles Bridges - 19. I am a stranger in the earth; hide not thy commandments from me Such is the condition of the child of God—a stranger in the earth! This confession, however, from a solitary wanderer would have had little comparative meaning. But in the mouth of one, who was probably surrounded with every source of worldly enjoyment, it shows at once the vanity of “earth’s best joys,” and the heavenly tendency of the religion of the Bible. This has been ever the character, confession, and glory of the Lord’s people.6 We “would not live always,”7 and gladly do we hear the warning voice that reminds us to “arise and depart, for this is not our rest.”8 And was not this especially the character not of David only, but of David’s Lord? Born at an inn9—not “having where to lay his head”10—suffering hunger11—subsisting upon alms12—neglected by his own13—“looking for some to take pity, but there was none, and for his comforters but he found none”14—might he not justly take up the confession—“I am a stranger in the earth?” This verse exhibits the Christian in many most interesting points of view; distant from his proper home15—without a fixed residence16—with no particular interest in the world17—and submitting to all the inconveniences of a stranger on his journey homewards.18 Such is his state! And the word of God includes all that he wants—a guide, a guard, a companion—to direct, secure, and cheer his way. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.”19 Most suitable then is the stranger’s prayer—“Hide not thy commandments from me.” Acquaintance with the word of God supplies the place of friends and counsellors. It furnishes light, joy, strength, food, armor, and whatever else he may need on his way homewards. The pilgrim-spirit is the pulse of the soul. All of us are travelling to eternity. The worldling is at home in the earth—a pilgrim only by constraint. His heart would say—‘It is good for me to be here. Let God dispose of heaven at his pleasure. I am content to have my portion in this life.’1 The child of God is a stranger in the earth. Heaven is the country of his birth.2 His kindred3—his inheritance4—his Saviour5—his hope6—his home7—is there. He is “a citizen of no mean city,” of the heavenly Jerusalem.8 There he is a pilgrim in affection no less than in character. How cheering is the thought, that here we have no continuing city, if in heart and soul we are “seeking one to come!”9 We know indeed, that we cannot—we would not—call this world our home, and that it is far better to be without it, than to have our portion in it. But do we never feel at home in the earth, thus forgetting our proper character and our eternal prospects? Do we always live, speak, and act as “strangers in the earth”—in the midst of earthly enjoyments sitting loose to them, as if our treasure was in heaven? Does our conversation in the society of the world savor of the home whither we profess to be going? Is the world gaining ascendency in our affections? Let the cross of Calvary be the object of our daily contemplation—the ground of our constant “glorying;” and the world will then be to us a “crucified” object.10 And lastly, let us not forget, that we are looking forward, and making progress towards a world, where none are strangers—where all are children of one family, dwelling in one eternal home. “In my Father’s house”—said our gracious Head—“are many mansions: I go to prepare a place for you.”11 6 Abraham, Gen. 23:4. Jacob, Gen. 47:9. David, Psalm 39:12. All Heb. 11:13. 7 Job 7:16. 8 Micah 2:10. 9 Luke 2:7. 10 Matt. 8:20. 11 Mt. 21:18. 12 Luke 8:3. 13 John 1:11. 14 Psalm 69:20. 15 Heb. 11:9. 16 1 Chron. 29:15. 17 Phil. 3:20. 18 Acts 14:23. Heb. 10:34. 19 Prov. 6:20–22. 1 Psalm 17:4. Compare Luke 6:24; 12:19, 20; 16:25. 2 Gal. 4:26. 3 Eph. 3:15. 4 Eph. 1:3, 11, 6. Matt. 25:34. 5 John 14:3. Cor. 3:1 6 Phil. 3:20. 7 2 Cor. 5:1–6. 8 Heb. 12:22. 9 Heb. 13:14. 10 Gal. 6:14. 11 John 14:2. Psalm 119: 20 My soul is crushed with longing After Your ordinances at all times. soul Ps 119:40,131,174 42:1 63:1 84:2 Pr 13:12 Song 5:8 Rev 3:15,16 at all times Ps 106:3 Job 23:11,12 27:10 Pr 17:17 My soul is crushed with longing After Your ordinances at all times. THE EXPERIENCES OF A SOUL - James Smith PSALM 119 1. Breaking (Ps 119:20). 2. Cleaving (Ps 119:Ps 119:25). 3. Melting (Ps 119:28). 4. Fainting (Ps 119:81). 5. Waiting (Ps 119:09). 6. Trusting (Ps 119:167). 7. Longing (Ps 119:175). Charles Bridges - 20. My soul breaketh for the longing that it hath unto thy judgments at all times This intense desire and affection is the Christian’s answer to his prayers—Open thou mine eyes—Hide not thy commandments from me. For who that is conversant with this blessed revelation but longs to be filled with it? In contrasting this glow with the church of Laodicea, under a brighter dispensation “neither cold nor hot:”12—which state, we may ask, most nearly resembles our own? Observe also, not only the fervor, but the steady uniformity, of this religion. It was not a rapture, but a habit; constant and uniform; “at all times.” With us, such enjoyments are too often favored seasons, happy moments; alas! only moments—why not days, and months, and years? The object of our desires is an inexhaustible spring. The longing of the soul, can never overreach its object. The cherished desire therefore will become the established habit—the element in which the child of God lives and thrives. This uniformity is the most satisfactory test of our profession. Often are the judgments prized in affliction, when all other resources fail: or under a pang of conscience, when the terror of the Lord “is frowning upon the sinner.”1 But the affection wears off the trouble, and the heart returns to its hardness. Often also the impulse of novelty gives a strong but temporary impression.2 This is very different from the Christian, whose study is stretching out its desires at all times; finding the judgments a cordial or a discipline—a support or a preservation—as his need may require. Not less important is this habit as the test of the soul’s prosperity. We are not satisfied with occasional intercourse with a beloved friend. His society is the life of our life. We seek him in his own ways, where he is used to resort. We feel the blank of his absence. We look out for his return with joyous anticipation. Now is this the picture of our souls longing for communion with Jesus? We may feel his loss, should the stated seasons of prayer fail in bringing him near to us. But do we long for him at all times? Do we “wait for him in the way of his judgments,” where he is wont to be found?3 And when spiritual exercises are exchanged for worldly occupations, do we seize the leisure moment to catch a word—a glimpse—a look? Is not the heart dumb with shame in the recollection of the cold habit of external or occasional duty? But whence this low ebbing of spiritual desire? Do we live near to the throne of grace? Have we not neglected prayer for the influence of the Spirit? Have we not indulged a light, vain, and worldly spirit, than which nothing more tends to wither the growth of vital religion? Or have not the workings of unbelief been too faintly resisted? This of itself will account for much of our dulness; since the rule of the kingdom of grace is—“According to your faith be it unto you.”4 Grace is indeed an insatiable principle. Enjoyment, instead of surfeiting, only serves to sharpen the appetite. Yet if we are content to live at a low rate, there will be no sensible interest in the consolation of the Gospel. We know, desire, and are satisfied with little: and therefore we enjoy but little. We live as borderers on the land, instead of bearing our testimony—“Surely it floweth with milk and honey; and this is the fruit of it.”5 This is not the thriving, the cheerfulness, the adoring of the Gospel. It is rather the obscuring of the glory of our Christian profession, and of the happiness of its attendant privileges. Let not the fervor of desire here expressed be conceived to be out of reach; nor let it be expected in the way of some sudden manifestation or excitement. Rather let us look for it in a patient, humble, and persevering waiting upon the Lord. We may have still to complain of coldness and wanderings. Yet strength to wait will be imperceptibly given: faith will be sustained for the conflict: and thus our souls will “make their boast in the Lord,” even though an excited flow of enjoyment should be withheld. One desire will, however, tread upon another, increasing in fulness, as the grand object is nearer our grasp. At all events, let us beware of resting satisfied with the confession of our lukewarmness to our fellow-creatures, without “pouring out our heart before the Lord.” There is a fulness of grace in our glorious Head to “strengthen the things that remain, that are ready to die,” as well as at the beginning to “quicken” us when “dead in trespasses and sins.” Abundant, also, are the promises and encouragements to poor, dry, barren souls—“I will heal their backslidings; I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.”1 For what purpose are promises such as these given, but that they may be “arguments,” wherewith to “fill our mouth,” when in the contrition of faith we again venture to “order our cause before God?” And “will he plead against us with his great power?” No—but “he will put his strength in us;”2 and we shall yet again “run the way of his commandments”3 with an enlarged heart. 12 Rev. 3:15. 1 Isa. 26:16. 2 John 5:35. 3 Isa. 26:8; 64:5. 4 Matt. 9:29. 5 Num. 13:27. 1 Hosea 14:4–6. 2 Job 23:4–6. 3 Ps 119:32. Psalm 119:21 You rebuke the arrogant, the cursed, Who wander from Your commandments. rebuked Ps 119:78 138:6 Ex 10:3 18:11 Job 40:11,12 Isa 2:11,12 10:12 Eze 28:2-10 Da 4:37 5:22-24 Mal 4:1 Lu 14:11 18:14 Jas 4:6 1Pe 5:5 cursed Ps 119:10,110,118 De 27:15-26 28:15 30:19 Ne 9:16,29 Isa 42:24 Isa 43:28 Jer 44:9-11,16,28,29 Ga 3:13 You rebuke the arrogant, the cursed, Who wander from Your commandments. Charles Bridges - 21. Thou hast rebuked the proud that are cursed, which do err from thy commandments Let the histories of Cain,4 Pharaoh,5 Haman,6 Nebuchadnezzar,7 and Herod,8 exhibit the proud under the rebuke and curse of God. He abhors their persons9 and their offerings;10 he “knows them afar off:”11 “he resisteth them:”12 “he scattereth them in the imaginations of their hearts.”13 Especially hateful are they in his sight, when, cloaking themselves under a spiritual garb—“they say, Stand by thyself, come not near to me; for I am holier than thou: these are a smoke in my nose, a fire that burneth all the day.”14 Most of all is this sin an abomination in his own beloved people. David15 and Hezekiah16 are instructive beacons in the Church, that they, least of all, must expect to escape his rebuke—“Thou wast a God that forgavest them; though thou tookest vengeance on their inventions.”17 “Now they call the proud happy.”18 But will they be counted so, when they shall be manifestly under the curse of God; when “the day of the Lord shall be upon them to bring them low,” yea to “burn them in the oven” of his heavenly wrath?”19 Pride probably influences all, that “do err from the Lord’s commandments;” yet doubtless “the Righteous Judge” will make an infinite difference between errors of infirmity and of obstinate wilfulness.1 The confession of the man of God—“I have gone astray like a lost sheep”2—is widely different in character from the subjects of this awful rebuke and curse. “Thou hast trodden down all them that err from thy statutes; for their deceit is falsehood.”3 We wonder not at this expression of the mind of God concerning pride. There is no sin more abhorrent to his character. It is as if we were taking the crown from his head, and placing it upon our own. It is man making a god of himself,—acting from himself, and for himself. Nor is this principle less destructive to our own happiness. And yet it is not only rooted, but it often rears its head and blossoms, and bears fruit, even in hearts which “hate and abhor” its influence. It is most like its father, the Devil, in serpentine deceitfulness. It is always active—always ready imperceptibly to mix itself up with everything. When it is mortified in one shape, it rises in another. When we have thought that it was gone, in some unexpected moment we find it here still. It can convert everything into nourishment, even God’s choicest gifts—yea, the graces of his Spirit. Let no saint therefore, however near he may be living to God, however favored with the shinings of his countenance—consider himself beyond the reach of this temptation. Paul was most in danger, when he seemed to be most out of it; and nothing but an instant miracle of grace and power saved him from the “snare of the Devil.”4 Indeed, the whole plan of salvation is intended to humble the pride of man, by exhibiting his restoration to the Divine favor, as a free gift through the atoning blood of the cross. How hateful therefore is proud man’s resistance to this humbling doctrine of the cross, and the humbling requisitions of the life of faith flowing from it! This makes the sure “foundation” of the believer’s hope “a stone of stumbling” to the unbeliever’s ruin.5 As regards also the means of salvation—how can pride lift up its head in the view of the Son of God, “taking upon him the form of a servant,” that he might bear the curse of man?6 “Behold, the soul that is lifted up is not upright in him.”7 But can a sinner—can a saint—be proud?—one that owes everything to free and sovereign grace—one that has wasted so much time—abused so much mercy—so grieved the Spirit of God—that has a heart so full of atheism—unbelief—selfishness? Nay, the very pride itself should be the matter of the deepest daily humiliation. Thus the remembrance of it may, under Divine grace, prove an effectual means of subduing it in our hearts. We shall overcome corruption by its own workings, and meet our adversary with his own weapons. And if this cursed principle be not wholly destroyed, yet the very sight of its corruption, deepening our contrition, will be overruled for our spiritual advancement. O blessed end! intended by the Lord’s dealings with us, to “humble and to prove us”—“to know,” and to make us know “what was in our heart, that he might do us good at the latter end!”1 Let us not frustrate his gracious intentions, or build again the things, which he would have destroyed. May we love to lie low—lower than ever—infinitely low before him! Lord! teach us to remember, that “that which is highly esteemed among men, is abomination in thy sight.”2 Teach us to bless thee for even thy sharp and painful discipline, which tends to subjugate this hateful pride of our hearts before our Saviour’s cross! 4 Gen. 4:5, 13–16. 5 Exod. 14:15–31. 6 Esther 7:7–10. 7 Dan. 4:29–33. 8 Acts 12:21–23. 9 Prov. 6:16, 17. 10 Luke 18:11, 12, 14. 11 Psalm 138:6. 12 1 Peter 5:5, with Prov. 3:34. 13 Luke 1:51. 14 Isa. 65:5, with Luke 18:11. 15 2 Sam. 24:1–15. 16 2 Kings 20:12–18; 2 Chron. 32:31. 17 Psalm 99:8. 18 Mal. 3:15. 19 Isaiah 2:12–17; Mal. 4:1. 1 Psalm 19:12, with 95:10. 2 Ps 119:176. 3 Ps 119:118. 4 See 2 Cor. 12:7 5 Rom. 9:32, 33. 1 Peter 2:7, 8. 6 Phil. 2:5–8. 7 Hab. 2:4. 1 Deut. 8:2, 16. 2 Luke 16:15. Psalm 119:22 Take away reproach and contempt from me, For I observe Your testimonies. Remove Ps 119:39,42 39:8 42:10 68:9-11,19,20 123:3,4 1Sa 25:10,39 2Sa 16:7,8 Job 16:20 19:2,3 Heb 13:13 for I have Ps 37:3,6 1Pe 2:20 3:16,17 4:14-16 Take away reproach and contempt from me, For I observe Your testimonies. Charles Bridges - 22. Remove from me reproach and contempt; for I have kept thy testimonies The proud under the rebuke of God, are usually distinguished by their enmity to his people. They delight to pour upon them “reproach and contempt,” with no other provocation given, than that their keeping the testimonies of God condemns their own neglect.3 This must, however, be counted as the cost of a decided and separate, and consistent profession. Yet it is such a portion, as Moses valued above all the treasures of the world:4 it is that reproach, which our Master himself “despised,” as “reckoning it not worthy to be compared with” “the joy that was set before him.”5 For did he bear his cross only on the way to Calvary? It was laid for every step in his path: it met him in every form of suffering, of “reproach and contempt.” Look then at him, as taking up his daily cross in breathing the atmosphere of a world of sin, and “enduring the contradiction of sinners against himself.”6 Mark him consummating his course of “reproach and contempt,” by suffering without the gate—and can we hesitate to “go forth unto him without the camp, bearing his reproach?”7 The trial, however, especially if cast upon us by those whom we have loved and valued, or by those whom we wish to love and value us, proves most severe: and the spreading our case, after David’s example, before the Lord, is the only preservation from faintness—“Remove from me reproach and contempt.” Perhaps “contempt” is more hard to bear than “reproach.” Even our enemies think of us so much better than we deserve, that it strikes with peculiar poignancy. Yet when the submissive prayer of deprecation8 is sent up, doubtless some answer, and that the right answer, will be given; and whether the “reproach” be removed, or “grace” vouchsafed “sufficient” to endure it,9 the issue will prove alike for the glory of God, and the prosperity of our own souls. But let us beware of that “way of escape” in returning to the world, which the insincere are ever ready to pursue. They dare not act to the full conviction of their consciences: they dare not confront their friends with the avowal of their full determination to form their conduct by the principles of the word of God. This is hard—this is impossible. They know not the “victory that over cometh the world:”10 and therefore cannot bear this mark upon their foreheads—“These are they, which follow the Lamb whithersoever he goeth.”1 Far better, however, will be the heaviest weight of “reproach and contempt,” than any such endeavor to remove it from ourselves. The desire to escape the cross, convicts the heart of unfaithfulness, and makes way for tenfold difficulties in our path. Every worldly compliance against the voice of God is a step into the by-path, which deviates wider and wider from the straight and narrow way, brings discredit upon our profession, proves a stumbling-block in the way of the weak, and will cause us, if not actually to come short, at least to “seem to come short of the promised rest.”2 But is the weight of the cross really “above that we are able to bear?” He that bore it for us will surely enable us to endure it for him: and upheld by him, we cannot sink. It is a sweet exchange, by which the burden of sin is removed, and bound to his cross; and what remains to us is the lighter cross of “reproach and contempt,”—the badge of our discipleship.3 If then we have the testimony of our consciences, that in the midst of a persecuting world, we “have kept his testimonies,”4—here is our evidence of adoption, of our Father’s special love, of the indwelling, comforting, supporting Spirit.5 Here then is our warrant of hope, that the overwhelming weight will be removed from us; and that we shall be able to testify to our Master’s praise in the churches of God, that “his yoke is easy, and his burden is light.”6 3 Heb. 11:7. 4 Heb 11:24–26. 5 Heb. 12:2. 6 Heb 12: 3. 7 Heb 13:12, 13. 8 See Ps 119:134. 9 2 Cor. 12:8, 9. 10 See 1 John 5:4, 5. 1 Rev. 14:4. 2 Heb. 4:1. 3 Matt. 16:24. 4 Ps 119:61, 69, 87, 95, 110. 5 John 14:15–18, 21–23. 6 Matt. 11:30. Psalm 119:23 Even though princes sit and talk against me, Your servant meditates on Your statutes. Princes Ps 2:1,2 1Sa 20:31 22:7-13 Lu 22:66 23:1,2,10,11 Even though princes sit and talk against me, Your servant meditates on Your statutes. Charles Bridges - 23. Princes also did sit and speak against me; but thy servant did meditate in thy statutes David might well give his testimony to “the words of the Lord,” that they were “tried words:”7 for perhaps no one had ever tried them more than himself; and certainly no one had more experience of their faithfulness, sweetness, and support. Saul and his “princes might indeed sit and speak against him;” but he had a resource, of which they could never deprive him—“Not as the world giveth, give I unto you.”8 As our blessed Master was employed in communion with his Father, and delighting in his work at the time, when the “princes did sit and speak against him;”9 so under similar circumstances of trial, this faithful servant of God, by meditation in the Lord’s statutes, extracted spiritual food for his support:10 and in this strength of his God he was enabled to “suffer according to his will, and to commit the keeping of his soul to him in well-doing, as unto a faithful Creator.”11 The children of Israel in Egypt;12 Daniel in Babylon;13 and the disciples of Christ in the early ages of the church,14 have severely found “this same affliction to be accomplished in themselves.” God is pleased to permit it, to show that “his kingdom is not of this world,”15 to wean his people from earthly dependencies—and to bring out before the world a more full testimony of his name.1 One other reason is suggested by this verse—to make his word more precious by the experience of its sustaining consolation in the conflict with the power of the world. Often indeed, from a want of a present application of the word, young Christians especially, are in danger of being put to rebuke by the scorner’s sneer. The habit of Scriptural meditation will realize to them a present God, speaking “words of spirit and life” to their souls. The importance therefore of an accurate and well-digested acquaintance with this precious book cannot be too highly estimated. In the Christian’s conflict it is “the sword of the Spirit,”2 which, if it be kept bright by constant use, will never be wielded without the victory of faith. Such powerful support does it give against fainting under persecution, that the good soldier may ever be ready to “thank God, and to take courage.”3 Christ has left it indeed as the portion of his people—“In the world ye shall have tribulation;” counterbalanced however, most abundantly, by the portion which they enjoy in him—“In me ye shall have peace.”4 If therefore the one half of this portion may seem hard, the legacy entire is such, as no servant of Christ can refuse to accept, or indeed will receive without thankfulness. 7 Ps. 12:7, Prayer-book Translation. 8 John 14:27. 9 Jn. 11:47, 54–57. 10 Comp. Psalm 94:19–22. 11 1 Peter 4:19. 12 Exodus 1:10. 13 Dan. 6:4–6. 14 Matt. 10:17, 18. Acts 4:27–29. 15 John 18:36. 1 Matt. 10:18. 2 Eph. 6:17. 3 Acts 28:15. 4 John 16:33. See the beautiful illustration of this whole declaration—Acts 16:22–25. Psalm 119:24 Your testimonies also are my delight; They are my counselors. testimonies Ps 119:16,77,92,143,162 Job 27:10 Jer 6:10 my counsellors Heb. men of my counsel, Ps 119:97-100,104,105 19:11 De 17:18-20 Jos 1:8 Pr 6:20-23 Isa 8:20 Col 3:16 2Ti 3:15-17 Your testimonies also are my delight; They are my counselors. Thy testimonies … are … my counsellors. Boleslaus, one of the kings of Poland, carried about him the picture of his father; and when he was to do any great work, or set about any extraordinary design, he would look on the picture, and pray that he might do nothing unworthy of such a father’s name. The Scriptures are the picture of God’s will. Before a man engages in any business whatsoever, let him look there, and read what is to be done, and what to be omitted. Charles Bridges - 24. Thy testimonies also are my delight, and my counsellors What could we want more in a time of difficulty than comfort and direction? David had both these blessings. As the fruit of his “meditation in the Lord’s statutes,” in his distress they were his “delight;” in his perplexity they were his “counsellors.” He would not have exchanged his delight for the best joys of earth.5 And so wisely did his counsellors direct his course, that, though “princes sat and spake against him,” they “could find none occasion nor fault.”6 The testimonies of God were truly “the men of his counsel.”7 He guided his own conduct by the rules laid before him in the book of God, as if he were having recourse to the most experienced counsellors, or rather as if the prophets of his God were giving the word from his mouth.8 Thus the subjects as well as the Sovereign, had his counsel. On one side was Saul and his counsellors9—on the other side, David and the testimonies of his God. Which, think we, was better furnished with that “wisdom which is profitable to direct?” Subsequently, as a king, David was constrained to make “the testimonies of his God his counsellors10;” and probably, to his constant regard to their voice he owed much of his earthly prosperity.11 In such a dark world as this, beset with temptation at every turn, we pre-eminently need sound and wise counsel. But all of us carry an evil counsellor within us, and it is our folly to listen to the voice.1 God has given us his word as a sure counsellor, and “he that hearkeneth to its counsel is wise.”2 Now, do we value the privilege of this heavenly counsel? Every improvement must increase our delight in it; a heartless interest shuts out this blessing. But those who make the word their delight will always find it their counsellor. Yet a mere cursory reading will never realize to us its holy delight or counsel. It must be brought home to our own experience, and consulted on those trivial occasions of every day, when, unconscious of our need of divine direction, we are too often inclined to lean to our own counsel. The Christian is a man of faith every step of his way. And this habitual use and daily familiarity with the testimonies of God will show him the pillar and the cloud3 in all the dark turns of his heavenly road. The word will be to him as the “Urim and Thummim:”4 an infallible counsellor. Sometimes, however, perplexity arises from the conflict, not between conscience and sinful indulgence, (in which case Christian sincerity would always determine the path,) but between duty and duty. When, however, acknowledged obligations seem to interfere with each other, the counsel of the word will mark their relative importance, connection, and dependence: the present path in providence: the guidance, which has been vouchsafed to the Lord’s people in similar emergencies; and the light which the daily life of our Great Examplar exhibits before us. The great concern, however, is to cultivate the habit of mind, which falls in most naturally with the counsel of the word. “Walking in the fear of the Lord,”5 in a simple spirit of dependence,6 and torn away from the idolatry of taking counsel from our own hearts, we cannot materially err; because there is here a suitableness between the disposition and the promise—a watchfulness against the impetuous bias of the flesh: a paramount regard to the glory of God, and a meek submission to his gracious appointment. If the counsel, however, should not prove infallible, the fault is not in the word, but in the indistinctness of our own perception. We want not a clearer rule, or a surer guide, but a more single eye. And if, after all, it may not mark every precise act of duty (for to do this, “even the world itself could not contain the books that should be written,”) yet it determines the standard, to which the most minute acting of the mind should be brought;7 and the disposition, which will reflect the light of the will of God upon our path.8 But let it be remembered, that any want of sincerity in the heart9—any allowance of self-dependence10—will always close the avenues of this Divine light and counsel. We are often unconsciously “walking in the light of our own fire, and in the sparks that we have kindled.”1 Perhaps we sought, as we conceived, the guidance of the Lord’s counsel, and suppose that we are walking in it. But, in the act of seeking, and as the preparation for seeking, did we subject our motives and inclinations to a strict, cautious, self-suspecting scrutiny? Was the heart schooled to the discipline of the cross? Was “every thought brought into captivity to the obedience of Christ?”2 Or was not our heart possessed with the object, before counsel was sought at the mouth of God?3 Oh! how careful should we be to walk warily in those uncertain marks of heavenly counsel, that fall in with the bias of our own inclination! How many false steps in the record of past experience may be traced to the counsel of our own hearts, sought and followed to the neglect of the counsel of God;4 while no circumstance of perplexity can befall us in the spirit of humility, simplicity, and sanctity, when the counsel of the Lord will fail! An undue dependence upon human counsel,5 whether of the living or the dead, greatly hinders the full influence of the counsel of the word. However valuable such counsel may be, and however closely it may agree with the word, we must not forget, that it is not the word—that it is fallible—and therefore must never be resorted to in the first place, or followed with that full reliance, which we are warranted to place on the revelation of God. On the other hand, what is it to have God’s word as our “Counsellor?” Is it not to have himself—“the only wise God?” When our Bibles, in seasons of difficulty, are searched in a humble, prayerful teachable spirit, we are as much depending upon the Lord himself for counsel, as if we were listening to an immediate revelation from heaven. We want not a new revelation, or a sensible voice from above, for every fresh emergency. It is enough, that our Father has given us this blessed “word as a light to our feet, and a lamp to our path.”6 Let me then inquire what is the counsel of God, that speaks directly to myself? If I am an unawakened sinner, it warns me to turn from sin7—it invites me to the Saviour8—it directs me to wait upon God.9 If I am a professor, slumbering in the form of godliness, it shows me my real condition10—it instructs me in the all-sufficiency of Christ,11 and cautions me of the danger of hypocrisy.12 If through grace I am made a child of God, still do I need my Father’s counsel to recover me from perpetual backsliding13—to excite me to increased watchfulness,14 and to strengthen my confidence in the fulness of his grace,15 and the faithfulness of his love.16 Ever shall I have reason for the grateful acknowledgment—“I will bless the Lord, who hath given me counsel.”17 And every step of my way would I advance, glorifying my God and Father by confiding in his counsel unto the end—“Thou shalt guide me with thy counsel, and afterwards receive me to glory.”1 5 Ps 119:14, 97, 103, 127, with Psalm 4:7. 6 1 Sam. 18:14. Psalm 101:2, with Dan. 6:4, 5. 7 Margin. 8 Comp. 2 Sam. 7:4, 5; also 16:23. 9 Ps 119:23. 10 Deut. 17:18–20. 11 2 Sam. 8:6, 14. Compare also his dying and most encouraging advice to Solomon on this subject, founded doubtless upon the recollection of his own experience, 1 Kings 2:3. 1 Prov. 28:26. 2 Pr. 12:15. 3 Numbers 9:15–23. 4 Nu. 27:21. 5 See Psalm 25:12, 14. 6 Ps. 25:4, 5, 9; 143:8. 7 1 Cor. 10:31. Col. 3:17. 8 Matt. 6:22, 23. 9 1 Sam. 28:6. Ezek. 14:2–4. 10 Prov. 3:5, 6. 1 Isaiah 1:11. 2 2 Cor. 10:5. 3 Jer. 42. 4 Josh. 9:14. Isa. 30:1–3. 5 Isa. 2:22. 6 Ps 119:105. Comp. Prov. 6:23. 7 Prov. 1:24–31. Ezek. 33:11. 8 Isa. 55:1. John 7:37. 9 Hosea 12:6. 10 Rev. 3:17. 11 Rev 3: 18. 12 Luke 12:1 13 Jer. 3:12, 13. 14 1 Thess. 5:6. Rev. 3:2. 15 Isaiah 26:4. 16 Heb. 12:5, 6. 17 Psalm 16:7. 1 Psalm 73:24. Psalm 119:25 Daleth. My soul cleaves to the dust; Revive me according to Your word. soul: Ps 22:15 44:25 Isa 65:25 Mt 16:23 Ro 7:22-24 Php 3:19 Col 3:2 Revive: Ps 119:37,Ps 119:40,Ps 119:88,Ps 119:93,Ps 119:107,Ps 119:149,Ps 119:156,Ps 119:159 Ps 71:20 Ps 80:18 Ps 143:11 Ro 8:2,3 according: De 30:6 2Sa 7:27-29 Related Passages: Psalm 22:15 My strength is dried up like a potsherd, And my tongue cleaves to my jaws; And You lay me in the dust of death. Psalm 44:25 For our soul has sunk down into the dust; Our body cleaves to the earth. Romans 7:22-24 For I joyfully concur with the law of God in the inner man, 23 but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. 24 Wretched man that I am! Who will set me free from the body of this death? Psalm 119:37 Turn away my eyes from looking at vanity, And revive me in Your ways. Psalm 119:40 Behold, I long for Your precepts; Revive me through Your righteousness. Psalm 119:88 Revive me according to Your lovingkindness, So that I may keep the testimony of Your mouth. Psalm 119:93 I will never forget Your precepts, For by them You have revived me. Psalm 119:107 I am exceedingly afflicted; Revive me, O LORD, according to Your word. Psalm 119:149 Hear my voice according to Your lovingkindness; Revive me, O LORD, according to Your ordinances. Psalms 119:156 Great are Your mercies, O LORD; Revive me according to Your ordinances. Psalm 119:159 Consider how I love Your precepts; Revive me, O LORD, according to Your lovingkindness. Psalm 71:20 You who have shown me many troubles and distresses Will revive me again, And will bring me up again from the depths of the earth. Psalm 80:18 Then we shall not turn back from You; Revive us, and we will call upon Your name. Psalm 143:11 For the sake of Your name, O LORD, revive me. In Your righteousness bring my soul out of trouble. GOD'S WORD IT IS YOUR LIFE! My soul cleaves to the dust - Cleave is the Hebrew verb dabaq (Lxx = kollao) which means to stick to, adhere to, cling to. The first use describes the supernatural union of a man and a woman in marriage (Ge 2:24+). My soul "sticks like glue" to the dust! Revive me according to Your word - What does this teach us? God's Word has life! God's Word gives life! God's Word is our life! As Jesus clearly taught "“It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD." (Mt 4:4+, Dt 8:3+) Ask the LORD to feed you today, that your soul might be strengthened as you go forth into a culture that is becoming more godless by the day! See The Secret of Revival - Mouth to Mouth Resuscitation In his parting words to Israel (last words are always worth listening to carefully) Moses declared “Take (command) to your heart all the WORDS with which I am warning you today, which you shall command your sons to observe carefully, even all the WORDS of this law. 47 “For (term of explanation) IT (WHAT?) is not an idle (VAIN, EMPTY, USELESS; Lxx = kenos) WORD for you; indeed IT IS YOUR LIFE. And by this WORD you will prolong your days in the land, which you are about to cross the Jordan to possess.” (Deut 32:46-47+) Comment - Take in the Septuagint is prosecho (pros = before, toward + echo = hold) which means literally to hold to, toward or before. Originally it was followed by the word "the mind" (nous) but at times "the mind" was omitted but still the idea of "the mind" was implied. Moses is saying apply your heart to the Word of God! Attach yourself to the Word of God! It is interesting that Prosecho meant to moor a ship or tie it up, a good picture of every saint's life for we are like ships adrift of the waters of this world and need to be safely moored in the harbor of God's Word. Prosecho was also used to mean “to remain on course” another great picture of our lives staying "on course" because they are guided by the "true compass" of the Word of God! Take in the Septuagint is in the present imperative which is a command to make this one's habitual practice, to daily take God's Word to heart (our control center). And believers need to remember that they are daily in Need of the Holy Spirit to obey this command 🙏 THOUGHT - How do we take God's Word to heart? We are in it daily, daily reading it, so that becomes part of our very being, our LIFE! (Mt 4:4+, Lk 4:4+) We memorize it diligently, holding it fast in our memory, so it will hold us fast in trials and tribulations that otherwise might catch us off guard. And finally, we take it to heart by meditating on it night and day (Joshua 1:8+, Ps 1:2-3+). We take it to heart by imitating men like Job (Heb 6:12+) who declared "I have not departed from the command of His lips; I have treasured the words of His mouth more than my necessary food." (Job 23:12+) Charles Bridges - 25. My soul cleaveth unto the dust; quicken thou me according to thy word Sin is no trifle to a child of God. It is his heaviest sorrow. Thus David—thus the great Apostle—found it.2 And where is the believer, who has not full sympathy with their complaints? To have a soul cleaving to the dust, and not to feel the trouble, is the black mark of a sinner, dead in sins—dead to God. To “know the plague of our own heart,”3 to feel our misery, to believe and to apply the remedy,4 is the satisfactory evidence of a child of God. Dust is the portion of the world: and they wish for no better. But that the soul of the man of God should continually cleave to the dust, is most strange and humbling. And yet such is the influence of his evil nature—such the power of self-will and self-indulgence—such the regard to human praise, and cherishing of self-admiration, that were it not that he “abhors himself” for the very dust that cleaves to him, he would question the existence of a renewing change. He knows what he ought to be. He has tasted the blessedness of “mounting upward on eagles’ wings.”5 But every attempt to rise is hindered by the clogging weight that keeps him down. It is however the cleaving of his soul that is so painful,—not occasional, but constant—not like the bird of the morning that descends for a moment, and then soars his upward flight; but it seems as if, like the “serpent—dust was to be his meat;”6 as if the spiritual, heaven-born soul was to sink and grovel below. And then, as the dust of the summer-road blinds the eye, and obscures the prospect; how does this earthliness of soul darken the view of the Saviour, dim the eye of faith, and hide the glorious prospects, which, when beheld in the clear horizon, enliven the weary pilgrim on his way! But this complaint is the language of conflict and humiliation—not of despondency—Mark the believer carrying it to the Lord—‘Here I lie in the dust, without life or power. Oh! thou Saviour, who “camest that I might have life, and that I might have it more abundantly”7—Quicken me. Breathe upon me thine own life, that I may rise from the dust, and cleave to thee.’ This cry for quickening grace is the exercise of faith. We have a covenant to plead. Faith is the hand, that takes hold of the promise—“according to thy word.” Can this word fail? “Sooner shall heaven and earth pass away, than one jot or one tittle pass” from the engagements of a covenant-keeping God. “He is faithful that hath promised.”1 The man who takes hold of this plea, is “a prince who has power with God, and prevails.”2 But how different is the character of the mere professor! ready probably to make the same confession, yet without humiliation, without prayer, without faith. Nothing is more common than to hear the complaint—‘ “My soul cleaveth unto the dust.” The world has such power over us—we are so cold—so dead to spiritual things;’ while perhaps the complaint is never once brought with wrestling supplication, but rather urged in indolent self-complacency, as an evidence of the good state of the heart before God. Yet it is not the complaint of sickness, but an application to the physician, that advances the recovery of the patient. We do not usually expect to better our condition, by mourning over its badness, or merely wishing for its improvement. Nor is it the confession of sin, but the application to the Great Physician that marks genuine contrition before God. That confession, which evaporates in heartless complaints, belongs not to the tenderness of a renewed heart. But the utterance of genuine prayer is the voice of God’s own “Spirit making intercession for us;” and then indeed how cheering the encouragement, that he “that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God!”3 Some are ready to give up or delay their duty, when they have been unable to bring their heart to it. Thus does ‘Satan get advantage of us’ by our ‘ignorance of his devices.’ Quickening grace is not the ground or warrant for duty. Indisposition to duty is not our weakness, but our sin—not therefore to be indulged, but resisted. We must mourn over the dulness that hinders us, and diligently wait for the ‘help we every moment need.’ God keeps the grace in his own hands, and gives it at his pleasure, to exercise our daily dependence upon him.4 The acting of grace strengthens the habit. Praying helps to pray. If the door is closed, “Knock, and it shall be opened.”5 Assuredly it will not long be shut to him, who has faith and patience to wait until it be opened. Now let me sift the character of my profession. Is it an habitual, persevering, overcoming conflict with sin? Do I not sometimes indulge in fruitless bemoanings of my state, when I had far better be exercising myself in vigorous actings of grace? If I find “my soul cleaving to the dust,” am I not sometimes “lying on my face,”6 when I ought to be “taking heaven by violence,”7 by importunate petitions for quickening grace? Are my prayers invigorated by confidence in the word of God? Oh! let me remember that “they that wait upon the Lord,” shall shake off the dust to which they have cleaved so long, and “shall mount with wings like eagles,”1 to take possession of their heavenly home. O Lord! make me more deeply ashamed, that “my soul should cleave to the dust.” Breathe upon me fresh influence from thy quickening Spirit. Help me to plead thy word of promise; and oh! may every fresh view of my sinfulness, while it prostrates me in self-abasement before thee, be overruled to make the Saviour daily and hourly more precious to my soul. For, defiled as I am in myself, in every service of my heart, what but the unceasing application of his blood, and the uninterrupted prevalence of his intercession, gives me a moment’s confidence before thee, or prevents the very sins that mingle with my prayers from sealing my condemnation? Blessed Saviour! it is nothing but thy everlasting merit, covering my person, and honoring my sacrifice, that satisfies the justice of an offended God, and restrains it from breaking forth as a devouring fire, to consume me upon my very knees! 2 Ps. 48:4. Rom. 7:24. 3 1 Kings 8:38. 4 Rom. 7:24, 25. 5 Isa. 40:31. 6 Ibid 65:25. 7 John 10:10. 1 Heb. 10:23, with Luke 21:33. 2 Gen. 31:28. 3 Rom. 8:26, 27. 4 Phil. 2:12, 13. 5 Matt. 7:7, 8. 6 Josh. 7:10. 7 Matt. 11:12. 1 Isaiah 40:31. C H SPURGEON This portion has 'D' for its alphabetical letter: it sings of Depression, in the spirit of Devotion, Determination, and Dependence. Ver. 25. My soul cleaveth unto the dust. He means in part that he was full of sorrow; for mourners in the east cast dust on their heads, and sat in ashes, and the Psalmist felt as if these ensigns of woe were glued to him, and his very soul was made to cleave to them because of his powerlessness to rise above his grief. Does he not also mean that he felt ready to die? Did he not feel his life absorbed and fast held by the grave's mould, half choked by the death dust? It may not be straining the language if we conceive that he also felt and bemoaned his earthly mindedness and spiritual deadness. There was a tendency in his soul to cling to earth which he greatly bewailed. Whatever was the cause of his complaint, it was no surface evil, but an affair of his inmost spirit; his soul cleaved to the dust; and it was not a casual and accidental falling into the dust, but a continuous and powerful tendency, or cleaving to the earth. But what a mercy that the good man could feel and deplore whatever there was of evil in the cleaving! The serpent's seed can find their meat in the dust, but never shall the seed of the woman be thus degraded. Many are of the earth earthy, and never lament it; only the heaven born and heaven soaring spirit pines at the thought of being fastened to this world, and bird limed by its sorrows or its pleasures. Quicken thou me according to thy word. More life is the cure for all our ailments. Only the Lord can give it. He can bestow it, bestow it at once, and do it according to his word, without departing from the usual course of his grace, as we see it mapped out in the Scriptures. It is well to know what to pray for, David seeks quickening: one would have thought that he would have asked for comfort or upraising, but he knew that these would come out of increased life, and therefore he sought that blessing which is the root of the rest. When a person is depressed in spirit, weak, and bent towards the ground, the main thing is to increase his stamina and put more life into him; then his spirit revives, and his body becomes erect. In reviving the life, the whole man is renewed. Shaking off the dust is a little thing by itself, but when it follows upon quickening, it is a blessing of the greatest value; just as good spirits which flow from established health are among the choicest of our mercies. The phrase, "according to thy word, "means according to thy revealed way of quickening thy saints. The word of God shows us that he who first made us must keep us alive, and it tells us of the Spirit of God who through the ordinances pours fresh life into our souls; we beg the Lord to act towards us in this his own regular method of grace. Perhaps David remembered the word of the Lord in De 32:39, where Jehovah claims both to kill and to make alive, and he beseeches the Lord to exercise that life giving power upon his almost expiring servant. Certainly, the man of God had not so many rich promises to rest upon as we have, but even a single word was enough for him, and he right earnestly urges "according to thy word." It is a grand thing to see a believer in the dust and yet pleading the promise, a man at the grave's mouth crying, "quicken me, "and hoping that it shall be done. Note how this first verse of the 4th octonary tallies with the first of the "Quicken me." While in a happy third (17). "That I may live"... "Quicken me." While in a happy state he begs for bountiful dealing, and when in a forlorn condition he prays for quickening. Life is in both cases the object of pursuit: that he may have life, and have it more abundantly. EXPLANATORY NOTES AND QUAINT SAYINGS. The eight verses alphabetically arranged: 25. (D)epressed to the dust is my soul: quicken thou me according to thy word. 26. (D)eclared have I (to thee) my ways, and thou heardest me: teach me thy statutes. 27. (D)eclare thou to me the way of thy precepts: so shall I talk of thy wondrous works. 28. (D)ropping (marg.) is my soul for heaviness: strengthen thou me according unto thy word. 29. (D)eceitful ways remove from me; and grant me thy law graciously. 30. (D)etermined have I upon the way of truth; thy judgments have I laid before me. 31. (D)eliberately I have stuck unto thy testimonies: O Lord, put me not to shame. 32. (D)ay by day I will run the way of thy commandments, when thou shalt enlarge my heart. Theodore Kubber. Ver. 25. My soul cleaveth unto the dust. The Hebrew word for "cleaveth" signifies "is joined, ""has adhered, ""has overtaken, ""has taken hold, ""has joined itself." Our soul is a polypus: as the polypus readily adheres to the rocks, so does the soul cleave to the earth; and hardly can it be torn from the place to which it has once strongly attached itself. Though thy soul be now more perfect, and escaping from the waters of sin has become a bird of heaven, be not careless; earthly things are birdlime and glue; if you rub the wings against these thou wilt be held, and joined to the earth. Thomas Le Blanc. Ver. 25. My soul cleaveth unto the dust, etc. The word rendered "cleaveth" means to be glued to; to stick fast. It has the sense of adhering firmly to anything, so that it cannot easily be separated from it. The word "dust" here may mean either the earth, and earthly things, considered as low, base, unworthy, worldly; or it may mean the grave, as if he were near to that, and in danger of dying. De Wette understands it in the latter sense. Yet the word cleave would hardly suggest this idea; and the force of that word would be better represented by the idea that his soul, as it were, adhered to the things of earth, that it seemed to be so fastened to them so glued to them that it could not be detached from them; that his affections were low, earthly, grovelling, so as to give him deep distress, and lead him to cry to God for Life and strength that he might break away from them. Albert Barnes. Ver. 25. My soul cleaveth unto the dust, etc. The first clause seems intended to suggest two consistent but distinct ideas, that of deep degradation, as in Psalms 44:25, and that of death, as in Psalms 22:29. The first would be more obvious in itself, and in connection with the parallel referred to; but the other seems to be indicated as the prominent idea by the correlative petition for quickening in the last clause. "Quicken, "i.e., save me alive, or restore me to life, the Hebrew word being a causative of the verb to live. Joseph Addison Alexander. Ver. 25. My soul cleaveth to the dust, etc. In this verse, David hath a complaint; "My soul cleaveth to the dust"; and a prayer; Quicken thou me according to thy word. The prayer, being well considered, shall teach us the meaning of the complaint; that it was not, as some think, any hard bodily estate which grieved him, but a very sore spiritual oppression (as I may call it), bearing down his soul; that where he should have mounted up toward heaven, he was pressed down to the earth, and was so clogged with earthly cogitations, or affections, or perturbations, that he could not mount up. His particular temptation he expresses not; for the children of God many times are in that estate that they cannot tell their own griefs, and sometimes so troubled, that it is not expedient, albeit they might, to express them to others. And hereof we learn, how that which the worldling counts wisdom, to the Christian is folly; what is joy to the one, is grief to the other. The joy of a worldling is to cleave unto the earth; when he gripes it surest, he thinks himself happiest, for it is his portion: to take heed to his worldly affairs, and have his mind upon them (in his estimation) is only wisdom. For the serpent's curse is upon him, he creeps on the earth, and licks the dust all the days of his life. This is the miserable condition of the wicked, that even their heavenly soul is become earthly. Qui secundum corporis appetentiam vivit caro est, etiam anima eorum caro est; as the Lord spake of those who perished in the Deluge, that they were but flesh, no spirit in them; that is, no spiritual or heavenly motion. But the Christian, considering that his soul is from above, sets his affection also on those things which are above: he delights to have his conversation in heaven; and it is a grief to him when he finds his motions and affections drawn down and entangled with the earth. His life is to cleave to the Lord; but it is death to him when the neck of his soul is bowed down to the yoke of the world. William Cowper. Ver. 25. My soul cleaveth to the dust. "Look up now to the heavens." So once spake the Lord to Abraham his friend, and he speaketh thus to us also. Alas! why must it be so always that, when we come to know ourselves even but a little, we are constantly answering with the mournful sigh, "My soul cleaveth to the dust"? Ah! that is indeed the deepest pain of a soul which has already tasted that the Lord is merciful, when, although desiring to soar on high, it sadly feels how impossible it is to rise. There is much hidden pain in every heart of man even in the spiritual life; but what can deeper grieve us than the perception that we are chained as with leaden weights to things concerning which we know that they may weary but cannot satisfy us? Nay, we could never have supposed, when we first, heard the Psalm of the Good Shepherd, that it could issue from a heart that panteth after God so often and so bitterly; we could never have imagined that it could become so cold, so dry, so dark within a heart which at an earlier period had tasted so much of the power of that which is to come. Have we not formerly, with this same Psalm, been able to vaunt, "I have rejoiced in the way of thy testimonies, as much as in all riches"? But afterwards, but now perhaps... Oh sad hours, when the beams of the sun within seem quenched, and nothing but a blond red disc remains! The fervency of the first love is cooled; earthly cares and sins have, as it were, attached a leaden plummet to the wings of the soul which, God knows, would fain soar upwards. We would render thanks, and scarce can pray; we would pray, and scarce can sigh. Our treasure is in heaven, but our soul cleaves to the earth; at least earth cleaves on all sides so to it, and weighs it down, that the eye merely sees the clouds, the tongue can but breathe forth complaints. Ah, so completely can the earth fetter us, that the heavens appear to be only a problem, and our old man is like the Giant of Mythology, who, cast to the ground in the exhausting combat, receives by contact with his mother earth fresh strength. Oh, were it otherwise! Shall it not at last, at last be altered? Dost thou really desire it, thou who out of the depths of thy soul so complainest, and canst scarcely find more tears to bewail the sorrow of thy heart? Well is it for thee if the pain thou sufferest teach thee to cry to God: "Quicken thou me, according to thy word." Yea, this is the best comfort for him who too well knows what it is to be bowed together with pain; this is the only hope for a heart which almost sinks in still despair. There is an atmosphere of life, high above this dust which streams to us from every side, and penetrates even the darkest dungeon. There is a spring of life by which the weary soul may be refreshed; and the entrance to this spring stands open, in spite of all the clouds of dust which obscure this valley of shadows here. There is a power of life which can even so completely make an end of our dead state, that we shall walk again before the face of the Lord in the land of the living, and, instead of uttering lamentation, we shall bear a song of praise upon our lips. Does not the Prince of life yet live in order also to repeat to us, "Awake and rejoice, thou that dwellest in the dust; "and the Spirit, that bloweth whither he listeth, can, will, shall he not in his own good time, with his living breath, blow from our wings the dust that cleaveth to them? But, indeed, even the gnawing pain of the soul over so much want of spirituality and dulness is ever an encouraging sign that the good work is begun in our hearts: that which is really dead shivers no more at its own cold. "My soul cleaveth to the dust, " sayest thou, with tears? thus wouldest thou not speak except that already a higher hand between the soul and this dust had cleft a hollow which was unknown to it before. No one has less cause for despair than he who has lost hope in himself, and really learns to seek in God that, which he deeply feels, he least of all can give himself. Yes, this is the way from the deepest pain to procure the best consolation; the humble, earnest, persevering player, that he who lives would also give life to our souls, and continue to increase it, till freed from all dryness and deadness of spirit, and uprooted from the earth, we ascend to the eternal mount of light, where at last we behold all earthly clouds beneath us. This the God of life alone can work; but he is willing nay, we have his own word as pledge, that he promises and bestows on us true life. Only, let us not forget that he who will quicken us "according" to his word, also performs this through his word. Let us then draw from out the eternally flowing fountain, and henceforth leave it unconditionally to him, how he will listen to our cry, even though he lead us through dark paths! Even through means of death God can quicken us and keep us alive. Lo, we are here; Lord, do with us as seemeth good to thee! Only let our souls live, that they may praise thee, here and eternally! J. J. Van Oosterzee (1817-1882), in "The Year of Salvation." Ver. 25. Cleaveth to the dust. Is weighed down by the flesh which itself is dust. James G. Murphy. Ver. 25. The dust, is the place of the afflicted, the wounded, and the dead. Quicken me, viz., to life, peace, and joy. A. R. Fausset. Ver. 25. Quicken thou me, etc. Seeing he was alive, how prays he that God would quicken him? I answer, The godly esteem of life, not according to that they have in their body, but in their soul. If the soul lacks the sense of mercy, and a heavenly disposition to spiritual things, they lament over it, as a dead soul: for sure it is, temporal desertions are more heavy to the godly than temporal death. According to thy word. This is a great faith, that where in respect of his present feeling he found himself dead, yet he hopes for life from God, according to his promise. Such was the faith of Abraham, who under hope, believed above hope. And truly, many times are God's children brought to this estate, that they have nothing to uphold them but the word of God; no sense of mercy, no spiritual disposition; but on the contrary, great darkness, horrible fears and terrors. Only they are sustained by looking to the promise of God, and kept in some hope that he will restore them to life again, because it is his praise to finish the work which he begins. William Cowper. Ver. 25. Quicken thou me. This phrase occurs nine times, and only in this Psalm. It is of great importance, as it expresses the spiritual change by which a child of Adam becomes a child of God. Its source is God; the instrument by which it is effected is the word, Psalms 119:50. James G. Murphy. Ver. 25 Quicken thou me according to thy word. Where there is life there will be the endeavour to rise the believer will not lie prone in his aspirations after God. From the lowest depths the language of faith is heard ascending to God most high, who performeth all things for the believer. The true child cannot but look towards the loving Father, who is the Almighty, All sufficient One. Have you not found it so? But will you mark the intelligence that shines around the believer's prayer? He prays that the Lord may quicken him according to his word. The word may be regarded in the light of the standard after which he is to be fashioned; or the Psalmist may have in view the requirements contained in the word regarding the believer's progress; or he may be thinking of the promises found therein in behalf of the poor and needy when they apply. Indeed, all these significations may be wrapped up in the one expression "according to thy word" the standard of perfection, the requirements of the word, the promises concerning it. The great exemplar of the believer is Christ, of old it was the Christ of prophecy. Then the requirements of the Lord's will were scattered through the word. The Psalmist, however, may be dwelling upon the large promises which the Lord hath given towards the perfecting of his people. You see after what the spiritual nature aspires. It is quite enough to the natural man or the formalist that he be as the generally well behaved and esteemed among professors the spiritual man aspires beyond he aspires after being quickened according to God's word. Judge of yourselves. John Stephen. Ver. 25. Quicken thou me according to thy word. By thy providence put life into my affairs, by thy grace put life into my affections; cure me of my spiritual deadness, and make me lively in my devotion. Matthew Henry. Ver. 25. Quicken thou me according to thy word, Albeit the Lord suffer his own to lie so long low in their heavy condition of spirit, that they may seem dead; yet by faith in his word he keepeth in them so much life as doth furnish unto them prayer to God for comfort: "Quicken thou me according to thy word." David Dickson. Ver. 25 Quicken thou me. To whom shall the godly fly when life faileth but to that Wellspring of all life? Even as to remove cold the next way is to draw near the fire, so to dispel any death, the next way is to look to him who is our root, by whom we live this natural life. All preservatives and restoratives are nothing, all colleges of physicians are vanity, if compared with him. Other things which have not life, give life as the instruments of him who is life, as fire burneth being the instrument of heat. "When heart and flesh fail, God is the strength of my heart." As a man can let a fire almost go out which had been kindled, and then blow it up, and by application of new fuel make it blaze as much as ever: so can God deal with this flame of life which he hath kindled. Paul Bayne. Ver. 25. According to thy word. The word removes deadness of conscience and hardness. Is not this word a hammer to soften the heart, and is not this the immortal seed by which we are begotten again? Therefore David, finding his conscience in a dead frame, prayed, "My soul cleaveth to the dust; quicken thou me according to thy word." The word is the first thing by which conscience is purified and set right. John Sheffield, in "A Good Conscience the Strongest Hold, "1650. Ver. 25. According to thy word. What word doth David mean? Either the general promises in the books of Moses or Job; which intimate deliverance to the faithful observers of God's law, or help to the miserable and distressed; or some particular promise given to him by Nathan, or others. Chrysostom saith, "Quicken me according to thy word: but it is not a word of command, but a word of promise." Mark here, he doth not say secundum meritum meum, but, secundum verbum tuum;the hope, or that help which we expect from God, is founded upon his word; there is our security, in his promises, not in our deserving: Prommittendo se fecit debitorem, etc. When there was so little Scripture written, yet David could find out a word for his support. Alas! in our troubles and afflictions, no promise comes to mind. As in outward things, many that have less live better than those that have abundance; so here, now Scripture is so large, we are less diligent, and therefore, though we have so many promises, we are apt to faint, we have not a word to bear us up. This word did not help David, till he had lain so long under this heavy condition, that he seemed dead. Many, when they have a promise, think presently to enjoy the comfort of it. No, waiting and striving are first necessary. We never relish the comfort of the promises till the creatures have spent their allowance, and we have been exercised. God will keep his word, and yet we must expect to be tried. In this his dead condition, faith in God's word kept him alive. When we have least feeling, and there is nothing left us, the word will support us: "And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief but was strong in faith, giving glory to God" (Romans 4:19-20). One way to get comfort is to plead the promise of God in prayer, Chirographa tua injiciebat tibi Domine, show him his handwriting; God is tender of his word. These arguments in prayer, are not to work upon God, but ourselves. Thomas Manton Ver. 25. One does not wonder at the fluctuations which occur in the feelings and experience of a child of God at one time high on the mountain, near to God and communing with God, at another in the deep and dark valley. All, more or less, know these changes, and have their sorrowing as well as their rejoicing seasons. When we parted with David last, what was he telling us of his experience? that God's testimonies were his delight and his counsellors;but now what a different strain! all joy is darkened, and his soul cleaveth to the dust. And there must have been seasons of deep depression and despondency in the heart of David€” given as a fugitive and wanderer from his home, hunted as a partridge upon the mountains, and holding, as he himself says, his life continually in his hands. Yet I think in this portion of the Psalm there is evidence of a deeper abasement and sorrow of heart than any mere worldly suffering could produce. He had indeed said, "I shall one day perish by the hand of Saul"; but, even in that moment of weak and murmuring faith, he knew that he was God's anointed one to sit on the throne of Israel. But, here there is indication of sin, of grievous sin which had laid his soul low in the dust; and I think the petition in Psalms 119:29 gives us some clue to what that sin had been: "Remove me from the way of lying." Had David you may well ask in wonder had David ever lied? had he ever deviated from the strait and honourable path of truth I am afraid we must own that he had at one time gone so near the confines of a falsehood, that he would be but a poor casuist and a worse moralist who should attempt to defend the Psalmist from the imputation. We cannot read the 27th chapter of the 1st of Samuel without owning into what a sad tissue of equivocation and deceit David was unhappily seduced. Well might his soul cleave to the dust as he reviewed that period of his career; and though grace did for him what it afterwards did for Peter, and he was plucked as a brand out of the burning, yet one can well imagine that like the Apostle afterwards, when he thought thereon he wept, and that bitterly. Barton Bouchier. HINTS TO PREACHERS. Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis. Ver. 25-32. Quickening. Prayed for with confession (Psalms 119:25-26). When obtained shall be talked of (Psalms 119:27). Desired for the sake of strength (Psalms 119:28), of truthfulness (Psalms 119:29-31), and of activity (Psalms 119:32). HINTS TO PREACHERS. Ver. 25. 1. Nature and its tendency. 2. Grace and its mode of operation. 3. Both truths in their personal application. Ver. 25. Quicken thou me, etc. 1. There are many reasons why we should seek quickening. (a) Because of the deadening influence of the world. "Thy soul cleaveth, "etc. (b) The influence of vanity (see Psalms 119:37). (c) Because we are surrounded by deceivers (see Psalms 119:87-88). (d) Because of the effect of seasons of affliction upon us (see Psalms 119:7). 2. Some of the motives for seeking quickening. (a) Because of what you are a Christian; life seeks more life. (b) Because of what you ought to be. (c) Because of what we shall be. (d) In order to obedience (see Psalms 119:88). (e) For your comfort (Psalms 119:107; Psalms 119:50). (f) As the best security against the attacks of enemies (Psalms 119:87-88). (g) To invigorate our memories (Psalms 119:93). (h) Consider (as a motive to seek this quickening) the terrible consequences of losing spiritual life; or, in other words, lacking it in its manifest display. 3. Some of the ways in which the quickening may be brought to us. (a) It must be by the Lord himself. "Quicken me, O Lord." (b) By the turning of the eyes (Psalms 119:37). (c) By the word (Psalms 119:50). (d) By the precepts (Psalms 119:93). (e) By affliction (Psalms 119:107). (f) By divine comforts. 4. Enquire where are our pleas when we come before God to ask for quickening. (a) Our necessity (Psalms 119:107, etc.). (b) Our earnest desire (Psalms 119:40). (c) Appeal to God's righteousness (Psalms 119:40). (d) To his lovingkindness (Psalms 119:88; Psalms 119:149; Psalms 119:156). (e) The plea in the text: "according to thy word" (Psalms 119:28; Psalms 119:107). See "Spurgeon's Sermons, "No. 1350: "Enlivening and Invigorating." Psalm 119:26 I have told of my ways, and You have answered me; Teach me Your statutes. I have told of my ways: Ps 119:106 Ps 32:5 Ps 38:18 Ps 51:1-19 Pr 28:13 Teach me Your statutes: Ps 119:12 25:4,8,9 27:11 Ps 86:11 143:8-10 1Ki 8:36 I have told (saphar) of my ways - Don't miss this! To whom is he speaking? Clearly to God ("You have answered me"). What is the context (soul cleaving to dust)? The psalmist is confessing to the LORD. He is owning his sin! He is coming clean to God. Sin is ever ready to pounce on us (Ge 4:7) and sometimes it is successful! It is then that we need to tell our ways to the LORD even though He already knows. John
Salmos 119
Piper - Taste and See - LUTHER, BUNYAN, BIBLE, AND PAIN Meditation on Psalm 119:71 It is good for me that I was afflicted, that I may learn Your statutes. From 1660 to 1672, John Bunyan, the English Baptist preacher and author of Pilgrim’s Progress, was in the Bedford jail. He could have been released if he had agreed not to preach. He did not know which was worse, the pain of the conditions or the torment of freely choosing it in view of what it cost his wife and four children. His daughter, Mary, was blind. She was ten when he was put in jail in 1660. The parting with my Wife and poor children hath often been to me in this place as the pulling of the Flesh from my bones … not only because I am somewhat too fond of these great Mercies, but also because I … often brought to my mind the many hardships, miseries and wants that my poor Family was like to meet with should I be taken from them, especially my poor blind child, who lay nearer my heart than all I had besides; Oh the thoughts of the hardship I thought my Blind one might go under, would break my heart to pieces. (Grace Abounding to the Chief of Sinners [Hertfordshire: Evangelical Press, 1978], 123) But this broken Bunyan was seeing treasures in the Word of God because of this suffering that he would probably not have seen any other way. He was discovering the meaning of Psalm 119:71, “It is good for me that I was afflicted, that I may learn Your statutes.” I never had in all my life so great an inlet into the Word of God as now [in prison]. The Scriptures that I saw nothing in before are made in this place to shine upon me. Jesus Christ also was never more real and apparent than now. Here I have seen him and felt him indeed.… I have seen [such things] here that I am persuaded I shall never while in this world be able to express.… Being very tender of me, [God] hath not suffered me to be molested, but would with one scripture and another strengthen me against all; insomuch that I have often said, were it lawful I could pray for greater trouble for the greater comfort’s sake. (Grace Abounding, 123) In other words, one of God’s gifts to us in suffering is that we are granted to see and experience depths of his Word that a life of ease would never yield. Martin Luther had discovered the same “method” of seeing God in his Word. He said there are three rules for understanding Scripture: praying, meditating, and suffering. The trials, he said, are supremely valuable: They “teach you not only to know and understand but also to experience how right, how true, how sweet, how lovely, how mighty, how comforting God’s Word is: It is wisdom supreme.” Therefore the devil himself becomes the unwitting teacher of God’s Word: The devil will afflict you [and] will make a real doctor of you, and will teach you by his temptations to seek and to love God’s Word. For I myself … owe my papists many thanks for so beating, pressing, and frightening me through the devil’s raging that they have turned me into a fairly good theologian, driving me to a goal I should never have reached. (Ewald M. Plass, What Luther Says - borrow, vol. 3 [St. Louis: Concordia Publishing House, 1959], 1360) I testify from my small experience that this is true. Disappointment, loss, sickness, and fear send me deeper than ever into God and his Word. Clouds of trifling are blown away, and the glory of unseen things shines in the heart’s eye. Let Bunyan and Luther encourage us to lean on God’s Word in times of affliction as never before. I know that there are seasons when we cannot think or read, the pain is so great. But God grants spaces of some relief between these terrible times. Turn your gaze on the Word and prove the truth of Psalm 119:71, “It is good for me that I was afflicted, that I may learn Your statutes.” John Butler - Sermon Starters - AFFLICTIONS Psalm 119:71 “It is good for me that I have been afflicted; that I might learn they statutes” (Psalm 119:71). There are a number of verses in the Bible about afflictions. We do well to study these texts for they will teach us many valuable truths that will stop our complaining so much about our trials and troubles. The text before us is one of those texts on afflictions which teaches us many valuable lessons. FIRST—THE PERSPECTIVE OF AFFLICTION “It is good for me that I have been afflicted.” Here is a rare perspective about afflictions. The Psalmist boldly announces that his afflictions were good for him. In the time of trial, we are not likely to say that, for we view our trials with critical and complaining eye. But the Psalmists has a better perspective which will help him in all of His troubles and trials. We often do not realize what is good for us. We are like little children who want nothing but cookies and cake, for they do not realize the value of other foods. When I was a little boy my grandfather gave me a shiny fifty cent piece. I was too young to know its value and exclaimed, “What a big nickel.” We are often that way with our trials, we do not value them as highly as we should. But afflictions that promote the Word of God in our life are indeed valuable. SECOND—THE PAIN OF AFFLICTION “Afflicted.” This word is translated from a Hebrew word which involves misery as well as humbling in its meaning. Afflictions hurt and are very painful both physically and emotionally. They can humble us and put us down by knocking the props out from under us. They can and often do embarrass us. They hurt and bring many tears and they seem like they will never end, but will go on forever. In short, affliction makes us miserable. But if the affliction does not bring pain, it is not an affliction and will not do us much good. The more painful the affliction, the more good it will do for us. THIRD—THE PROFIT IN AFFLICTION “That I might learn thy statutes.” There may be many good things that will come from your affliction but the chief profit from afflictions is spiritual. This will be seen in many other texts in Scripture. In a few verses before this one (Psalm 119:67), the Psalmist also views his afflictions from a spiritual standpoint. In this text, the psalmist says his afflictions caused the psalmist to learn the Word of God. In the text, a few verses before this one, he says affliction caused Him to obey the Word of God. Anything that promotes our learning and obeying the Scriptures must be given high accolades. Afflictions especially honor the Word by bringing us to a better knowledge of the Word and a better obedience to the Word. The Word of God is is our guide, our standard, and learning and obeying it is more important that learning and obeying any other knowledge in life. Therefore the profit of affliction is very great indeed. Streams in the Desert - “It is good for me that I have been afflicted.” (Psalm 119:71.) IT is a remarkable circumstance that the most brilliant colors of plants are to be seen on the highest mountains, in spots that are most exposed to the wildest weather. The brightest lichens and mosses, the loveliest gems of wild flowers, abound far up on the bleak, storm-scalped peak. One of the richest displays of organic coloring I ever beheld was near the summit of Mount Chenebettaz, a hill about 10,000 feet high, immediately above the great St. Bernard Hospice. The whole face of an extensive rock was covered with a most vivid yellow lichen which shone in the sunshine like the golden battlement of an enchanted castle. There, in that lofty region, amid the most frowning desolation, exposed to the fiercest tempest of the sky, this lichen exhibited a glory of color such as it never showed in the sheltered valley. I have two specimens of the same lichen before me while I write these lines, one from the great St. Bernard, and the other from the wall of a Scottish castle, deeply embossed among sycamore trees; and the difference in point of form and coloring between them is most striking. The specimen nurtured amid the wild storms of the mountain peak is of a lovely primrose hue, and is smooth in texture and complete in outline, while the specimen nurtured amid the soft airs and the delicate showers of the lowland valley is of a dim rusty hue, and is scurfy in texture, and broken in outline. And is it not so with the Christian who is afflicted, tempesttossed, and not comforted? Till the storms and vicissitudes of God’s providence beat upon him again and again, his character appears marred and clouded; but trials clear away the obscurity, perfect the outlines of his disposition, and give brightness and blessing to his life. Amidst my list of blessings infinite Stands this the foremost, that my heart has bled; For all I bless Thee, most for the severe. —Hugh Macmillan. Growing Through Grief It is good for me that I have been afflicted, that I may learn Your statutes. —Psalm 119:71 Today's Scripture: Psalm 119:65-80 A woman who lost her husband of 40 years to a sudden heart attack said that the resulting grief had caused her to value love more. When she heard couples arguing, she sometimes spoke to them, saying, “You don’t have time for this.” She noted that the wasted moments in all our lives become more precious when they cannot be repeated. Grief changes our perspective on life. It is trite but true that how we deal with sorrow will make us either bitter or better. In a remarkable statement, the psalmist actually thanked God for a difficult experience: “Before I was afflicted I went astray, but now I keep Your word. . . . It is good for me that I have been afflicted, that I may learn Your statutes” (Ps. 119:67,71). We don’t know the nature of the psalmist’s affliction, but the positive outcome was a longing to obey the Lord and a hunger for His Word. Rarely can we use this truth to comfort those who hurt. Instead, it is the Lord’s word to us from His compassionate heart and the touch from His healing hand. I have been through the valley of weeping, The valley of sorrow and pain; But the God of all comfort was with me, At hand to uphold and sustain. —Anon. Precious in the sight of the Lord is the death of His saints. —Psalm 116:15 THE GOOD THAT PAIN CAN DO It is good for me that I have been afflicted, that I may learn Your statutes. —Psalm 119:71 When we accept affliction with humility it can be a discipline that leads us to a deeper, fuller life. “Before I was afflicted I went astray,” David said, “but now I keep Your Word” (Ps. 119:67). Peter would agree: Affliction leads us not to live for ourselves “but for the will of God” (1 Peter 4:2). Far from being an obstacle to our spiritual growth, pain can be the instrument of it—if we’re trained by it. It can push us closer to God and deeper into His Word. It is a means by which He graciously shapes us to be like His Son, gradually giving us the compassion, contentment, tranquillity and courage that we long and pray for. Without pain, we wouldn’t be all that God wants us to be. His strength shines brightest through human weakness. Has God set you apart today to receive instruction through suffering and pain? Endure this training patiently. He can turn the trial into a blessing. He can use it to draw you close to His heart and into His Word, teach you the lessons He intends for you to learn and use it to bestow His grace on you. WHATEVER GOD TEACHES US THROUGH PAIN IS GAIN. ("No pain, No gain!") Psalm 119:72 The law of Your mouth is better to me than thousands of gold and silver pieces. better (KJV): Ps 119:14,111,127,162 19:10 Pr 3:14,15 8:10,11,19 16:16 Mt 13:44-46 THE LAW OF THY MOUTH: Read that again! What is he saying? These are the Words that originate from God’s own mouth, and come with freshness and power to our heart and soul (which daily need refreshing, reviving, cf Ps 119:25+), for God's Word is living and active (Heb 4:12+)! We do well to look upon (and into) the Word of the Lord as though it were newly spoken into our ear, as if our Father, Who loves us, is speaking to us tenderly and personally. As a practical matter, when you are reading the Scripture, seek to come to an even familiar (even memorized) passage, as if you are coming for the first time! You will be amazed at the insights you can glean from passages you thought you had down pat! The corollary is that when you come to a Bible text, and say "I've got this one down" you can be sure you will blunt your observation of the text guided by the illuminating ministry of the Holy Spirit. The same Divine mouth which spoke us and everything into existence (cf Heb 11:3+) has also spoken the Word by which we are to govern that existence. (see Ps 33:9) Well may we prize beyond all price that which comes from such a supernatural Source. Moses emphasized how vital it is for us to have daily "spiritual resuscitation," (so to speak "mouth to mouth"), God's mouth (heart) to our mouth (heart)... “For (TERM OF EXPLANATION - see Dt 32:46) it (WHAT?) is not an idle (empty, vain, useless, futile) word for you; indeed it (WHAT?) is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” (Dt 32:47+) Comment - For Israel to whom these instructions and truth were originally spoken, this truth was given so that they might possess the PROMISED LAND, but by way of application for believers today, this same Word of instruction is that we might possessed our PROMISED LIFE in Christ, in Whom we have been blessed "with every spiritual blessing in the heavenly places." (Eph 1:3) Are you possessing your priceless possessions, attaining to the goal Jesus desires for you, the goal of an abundant life in Him (Jn 10:10)? If not, could it be that you are not taking in the Word of Life, the Word of Truth, and enabled by the Spirit (cf Ro 8:13+) obeying the truth you take in? Just wondering. Jesus said "“It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.." (Jn 6:63) IS BETTER TO ME: {The Septuagint translates "better" with agathos and in the Greek text places it first in the sentence which is a way to emphasize this truth} Agathos means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good). Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Agathos is used in the New Testament primarily of spiritual and moral excellence. Paul uses agathos to describe the gospel as the “glad tidings of good things” (Ro 10:15+). The writer of Hebrews uses it in the same way, of “the good things to come” of which “Christ appeared as a high priest” (Heb 9:11+) and of which the law was “only a shadow” (Heb 10:1+). The precise meaning of agathos can be difficult to appreciate and distinguish from kalos an adjective that is also translated good. An attempt is made in the following discussion to bring out the difference, but in some verses where both are used, this distinction can be difficult to appreciate. Agathos is that which is good in its character, beneficial in its effects and/or useful in its action. Job found this to be true as did David, as did the writer of Psalm 119... Job 23:12+ “I have not departed from the command of His lips; I have treasured the words of His mouth more than my necessary food. Psalm 119:11+ Your word I have treasured in my heart, That I may not sin against You. Psalm 19:10+ They (What? See Ps 19:9) are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. Better in NASB - 119v - Gen. 29:19; Exod. 14:12; Num. 14:3; Jdg. 8:2; Jdg. 9:2; Jdg. 11:25; Jdg. 18:19; Ruth 3:10; Ruth 4:15; 1 Sam. 1:8; 1 Sam. 15:22; 1 Sam. 15:28; 1 Sam. 27:1; 2 Sam. 14:32; 2 Sam. 17:14; 2 Sam. 18:3; 1 Ki. 1:47; 1 Ki. 2:32; 1 Ki. 19:4; 1 Ki. 21:2; 2 Ki. 5:12; 2 Chr. 21:13; Ps. 37:16; Ps. 63:3; Ps. 69:31; Ps. 84:10; Ps. 118:8; Ps. 118:9; Ps. 119:72; Prov. 3:14; Prov. 8:11; Prov. 8:19; Prov. 12:9; Prov. 15:16; Prov. 15:17; Prov. 16:8; Prov. 16:16; Prov. 16:19; Prov. 16:32; Prov. 17:1; Prov. 19:1; Prov. 19:22; Prov. 21:9; Prov. 21:19; Prov. 22:1; Prov. 25:7; Prov. 25:24; Prov. 27:5; Prov. 27:10; Prov. 28:6; Eccl. 2:24; Eccl. 3:12; Eccl. 3:22; Eccl. 4:3; Eccl. 4:6; Eccl. 4:9; Eccl. 4:13; Eccl. 5:5; Eccl. 6:3; Eccl. 6:5; Eccl. 6:9; Eccl. 7:1; Eccl. 7:2; Eccl. 7:3; Eccl. 7:5; Eccl. 7:8; Eccl. 7:10; Eccl. 9:4; Eccl. 9:16; Eccl. 9:17; Eccl. 9:18; Cant. 1:2; Cant. 4:10; Isa. 56:5; Jer. 18:10; Lam. 4:9; Ezek. 15:2; Ezek. 36:11; Dan. 1:15; Dan. 1:20; Hos. 2:7; Hos. 10:1; Amos 6:2; Jon. 4:3; Jon. 4:8; Nah. 3:8; Matt. 5:29; Matt. 5:30; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 19:10; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Lk. 17:2; Jn. 4:52; Rom. 3:9; 1 Co. 7:9; 1 Co. 7:38; 1 Co. 8:8; 1 Co. 9:15; 1 Co. 11:17; Phil. 1:23; Heb. 1:4; Heb. 6:9; Heb. 7:19; Heb. 7:22; Heb. 8:6; Heb. 9:23; Heb. 10:34; Heb. 11:4; Heb. 11:16; Heb. 11:35; Heb. 11:40; Heb. 12:24; 1 Pet. 3:17; 2 Pet. 2:21 THAN THOUSANDS: He must have had $$ and yet in comparison the Word of God was BETTER! Do I really believe that? Why has the devil been so successful at diluting this great truth? Mark 4:19+ but (TERM OF CONTRAST-WHAT/WHY IS JESUS CONTRASTING? see Mk 4:18, cf James 1:22+) the worries of the world, and the deceitfulness (apate) of riches (WHAT IS A DOMINANT TRAIT/POWER OF WORLDLY RICHES? in this context riches have the power to deceive and by definition when a person is deceived, they DO NOT EVEN KNOW THEY ARE DECEIVED!), and the desires for other things enter in and choke the word, and it becomes unfruitful. Mark 8:36-37+ “For (TERM OF EXPLANATION - WHAT IS JESUS EXPLAINING? WHAT HAS HE JUST DECLARED? Mk 8:35) what does it profit a man to gain the whole world, and forfeit his soul? 37 “For (TERM OF EXPLANATION) what will a man give in exchange for his soul? Do you want to be truly rich, eternally rich? (see cus on "accumulating" the hidden treasures found only in the Word of God! In eternity you will come into your inheritance and fully understand that heaven and earth will pass away but the Word of God abides forever (Lk 21:33+). Since it abides forever, God grant that we "imbibe" it today. In Jesus' Name. Amen Psalm 119:14 I have rejoiced in the way of Your testimonies, As much as in all riches. Psalm 119:127 Therefore I love Your commandments Above gold, yes, above fine gold. Psalm 119:162 I rejoice at Your word, As one who finds great spoil. Many people do not know the difference between prices and values. Your Bible may cost but a few dollars, but what a treasure it is. How would you feel if you lost God’s Word and could not replace it? OF GOLD AND SILVER PIECES:: Gold and silver may be stolen from us (Mt 6:19+), but not the Word. Indeed, all the money in the world is useless in the hour of death, but the Word of the promise abides forever. Store up for yourselves treasure in Heaven. Remember that you can do a self-assessment on this important principle. How? Check your possessions, what you treasure, for where you treasure is, there will be your heart also (Mt 6:21+). Spurgeon's exposition - David had a great deal of gold and silver, far more than any of us have; but yet he thought very little of it in comparison with God’s law. Many people despise gold and silver because they have not got any. The fox said the grapes were sour because they were beyond his reach. But here is a case, in which a man had as much gold and silver as he could ever want; yet he says that the law of God’s mouth was better than all of it, and he was wise in saying so. For gold and silver can be stolen; riches often take to themselves wings, and fly away; even great wealth may soon be spent and gone; but God’s law never leaves those who love it, nor lets them lose it. When all our spending money is gone, then is the commandment of God our treasure still. Happy is everyone who can say, with David, “The law of thy mouth is better unto me than thousands of gold and silver.” In this Psalm we have, as it were, notes from David’s pocket book. Charles Bridges - Well might David acknowledge the benefit of affliction, since he had thus “learned in God’s statutes” something that was “better to him than thousands of gold and silver.” This was indeed an enlightened judgment for one to form, who had so small a part of “the law of God’s mouth,” and so large a portion of this world’s treasure. And yet, if we study only his book of Psalms to know the important uses and privileges of this law, and his son’s book of Ecclesiastes, to discover the real value of paltry gold and silver,6 we shall, under Divine teaching, be led to make the same estimate for ourselves. Yes, believer, with the same, or rather with far higher delight than the miser calculates his “thousands of gold and, silver,” do you tell out the precious contents of the law of your God. After having endeavored in vain to count the “thousands” in your treasure, one single name sums up their value—“the unsearchable riches of Christ.”7 Would not the smallest spot of ground be estimated at “thousands of gold and silver,” were it known to conceal under its surface a mine of inexhaustible treasure? This it is that makes the word so inestimable. It is the field of the “hidden treasure.” “The pearl of great price”8 is known to be concealed here. You would not therefore part with one leaf of your Bible for all the “thousands of gold and silver.” You know yourself to be in possession of the substance—you have found all besides to be a shadow. “I lead,” saith the Saviour, “in the way of righteousness, in the midst of the paths of judgment; that I may cause them that love me to inherit substance; and I will fill their treasures.”9 The grand motive therefore in “searching the Scriptures” is because “they testify of Christ.”10 A sinner has but one want—a Saviour. A believer has but one desire—to “know and win Christ.”11 With a “single eye,” therefore, intent upon one point, he studies this blessed book. “With unveiled face he beholds in this glass the glory of the Lord;”1 and no arithmetic can compute the price of that, which is now unspeakably better to him than the treasures of the earth. Christian! bear your testimony to your supreme delight in the book of God. You have here opened the surface of much intellectual interest and solid instruction. But it is the joy that you have found in the revelation of the Saviour, in his commands, in his promises, in his ways, that leads you to exclaim, “More to be desired are they than gold, yea, than much fine gold!”2 Yes, indeed—every promise—every declaration—centering in him, is a pearl; and the word of God is full of these precious pearls. If then they be the richest, who have the best and the largest treasure, those who have most of the word in their hearts—not those who have most of the world in their possession—are justly entitled to this pre-eminence. ‘Let then the word of Christ dwell in us richly in all wisdom.”3 For those who are rich in this heavenly treasure are men of substance indeed. True—this is a correct estimate of the worth of God’s law—better than this world’s treasure. But is it better to me? Is this my decided choice? How many will inconsiderately acknowledge its supreme value, while they yet hesitate to relinquish even a scanty morsel of earth for an interest in it! Do I then habitually prefer “this law of God’s mouth” to every worldly advantage; am I ready to forego every selfish consideration,4 if it may only be the means of uniting my heart more closely to the Book of God? If this be not my practical conviction, I fear I have not yet opened the mine. But if I can assent to this declaration of the man of God, I have made a far more glorious discovery than Archimides; and therefore may take up his expression of joyful surprise—‘I have found it!, I have found it! What? That which the world could never have given me—that which the world can never deprive me of. Yet how affecting is it to see men poor in the midst of great riches! Often in the world we see the possessor of a large treasure—without a heart to enjoy it—virtually therefore a pauper. Oftener still in the Church do we see professors (may it not be so with some of us?) with their Bibles in their hands—yet poor even with the external interest in its “unsearchable riches.” Often also do we observe a want of value for the whole law or revelation of God’s mouth. Some parts are highly honored to the depreciation of the rest. But let it be remembered, that the whole of Scripture is “Scripture given by inspiration of God, and therefore profitable” for its appointed end.5 Oh! beware of resting satisfied with a scanty stock. How rich should we be, should we ponder only one word of the law each day with prayerful meditation! As you value your progress and peace in the ways of God—as you have an eye to your Christian perfection—put away that ruinous thought—true as an encouragement to the weak,1 but false as an excuse to the slothful2—that a little knowledge is sufficient to carry us to heaven. And—Lord—help me to prize the law as coming from “thy mouth.”3 Let it be for ever written upon my heart. Let me be daily exploring my hidden treasures. Let me be enriching myself and all around me with a present possession and interest in these heavenly blessings. 6 Eccles. 5:9–10; 6:1, 2. 7 Eph. 3:8. 8 Matt. 13:44–46. 9 Prov. 8:20–21. 10 John 5:39. 11 Phil. 3:8–10. 1 2 Cor. 3:18. 2 Psalm 19:10. 3 Col. 3:16. 4 A Jewish Rabbi, when induced by the prospect of a lucrative situation to fix his settlement in a place where there was no synagogue, is said to have resisted the temptation by the recollection of this verse. Poli Synopsis—in loco. A reproof to Christians, who in “choosing the bounds of their habitation,” have not always eyed their Master’s rule. Matt. 6:33. 5 2 Tim. 3:16. 1 Zech. 4:10. 2 Prov. 13:4. 3 1 Thess. 2:13. SPURGEON: The law of thy mouth. It comes from God’s own mouth with freshness and power to our souls. Things written are as dried herbs; but speech has a liveliness and dew about it. We do well to look upon the Word of the Lord as though it were newly spoken into our ear. The same lips which spoke us into existence have spoken the law by which we are to govern that existence. Well may we prize beyond all price that which comes from such a source. Is better unto me than thousands of gold and silver. This is the verdict of a man who owned his thousands, and could judge by actual experience the value of money and the value of truth. He speaks of great riches, and then he sets the Word of God before it all, as better to him, even if others did not think it better to them. Gold and silver may be stolen from us, but not the Word; these are useless in the hour of death, but the Word of the promise is most dear. See how this portion of the psalm is flavored with goodness. God’s dealings are good (Ps 119:65), holy judgment is good (Ps 119:66), affliction is good (Ps 119:67), God is good (Ps 119:68), and here the law is not only good, but better than the best of treasures. Lord, make us good, through Thy good Word. Ps 73–80. We have now come to the tenth portion; its subject would seem to be personal experience and its attractive influence upon others. The prophet is in deep sorrow, but looks to be delivered and made a blessing. Endeavoring to teach, the psalmist first seeks to be taught (verse 73), persuades himself that he will be well received (verse 74), and rehearses the testimony which he intends to bear (verse 75). He prays for more experience (verses 76–77), for the baffling of the proud (verse 78), for the gathering together of the godly to him (verse 79), and for himself again that he may be fully equiped for his witness-bearing and may be sustained in it (verse 80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend. Psalm 119:73 Yodh. Your hands made me and fashioned me; Give me understanding, that I may learn Your commandments. Thy hands (KJV): Ps 100:3 Ps 111:10 Ps 138:8 Ps 139:14-16 Job 10:8-11 give me (KJV): Ps 119:34,125,144,169 1Ch 22:12 2Ch 2:12 Job 32:8 2Ti 2:7 1Jn 5:20 that I may (KJV): Ps 111:10 Jas 3:18 Related Passage: Psalm 139:14-16 I will give thanks to You, for I am fearfully and wonderfully made; Wonderful are Your works, And my soul knows it very well. 15 My frame was not hidden from You, When I was made in secret, And skillfully wrought in the depths of the earth; 16 Your eyes have seen my unformed substance; And in Your book were all written The days that were ordained for me, When as yet there was not one of them. FEARFULLY AND WONDERFULLY MADE Yodh. Your hands made me and fashioned me; Give me understanding, that I may learn Your commandments - A simple application of this truth is that the One Who made us is the best One to go to for understanding. Are you daily in His Word, so that His Spirit might give you understanding? You cannot learn what He wants you to do if you are not in His Word. Spurgeon's exposition - This is a very instructive prayer; the psalmist does as good as say, “Lord, thou hast made me once- make me over again. Thou hast made my body; mould my spirit, form my character, give me understanding.” If God should make us, and then leave us without understanding, what imperfect creations we should be! A man devoid of understanding is only a blood and bone creation; and therefore the psalmist does well to pray, “Thy hands have made me and fashioned me: give me understanding.” But what sort of an understanding is desired? That I may learn to discuss and dispute? No: “that I may learn thy commandments;” for holiness is the best of wisdom, and the surest proof of a right understanding is obedience to God’s commandments. SPURGEON: Thy hands have made me and fashioned me. It is profitable to remember our creation; it is pleasant to see that the divine hand has had much to do with us, for it never moves apart from the divine thought. It excites reverence, gratitude, and affection towards God when we view him as our Maker, putting forth the careful skill and power of his hands in our forming and fashioning. He took a personal interest in us, making us with his own hands; he was doubly thoughtful, for he is represented as making and molding us. In both giving existence and arranging existence he manifested love and wisdom; and therefore we find reasons for praise, confidence, and expectation in our being and well-being. Give me understanding, that I may learn thy commandments. As thou hast made me, teach me. Here is the vessel which thou hast fashioned; Lord, fill it. The plea is an enlargement of the cry, “Forsake not the work of thy hands.” Without understanding the divine law and rendering obedience to it we are imperfect and useless; but we may reasonably hope that the great Potter will complete his work and give the finishing touch to it by imparting to it sacred knowledge and holy practice. We pray that we may not be left without a spiritual judgment. Only those who are taught of God can be holy. We often speak of gifted people; but they have the best gifts to whom God has given a sanctified understanding wherewith to know and prize the ways of the Lord. David’s prayer is not for the sake of speculative knowledge and curiosity: he desires an enlightened judgment that he may learn God’s command-menu, and so become obedient and holy. No one has by nature an understanding capable of compassing so wide a field, and hence the prayer, as if to say, I can learn other things with the mind I have, but thy law is so pure, perfect, spiritual, and sublime that I need to have my mind enlarged before I can become proficient in it. We need a new creation, and who can grant us that but the Creator himself? Matthew Henry Concise - Ps 119:73-80. God made us to serve him, and enjoy him; but by sin we have made ourselves unfit to serve him, and to enjoy him. We ought, therefore, continually to beseech him, by his Holy Spirit, to give us understanding. The comforts some have in God, should be matter of joy to others. But it is easy to own, that God's judgments are right, until it comes to be our own case. All supports under affliction must come from mercy and compassion. The mercies of God are tender mercies; the mercies of a father, the compassion of a mother to her son. They come to us when we are not able to go to them. Causeless reproach does not hurt, and should not move us. The psalmist could go on in the way of his duty, and find comfort in it. He valued the good will of saints, and was desirous to keep up his communion with them. Soundness of heart signifies sincerity in dependence on God, and devotedness to him. Warren
Salmos 119:18
Piper explains it "By inspiring some things hard to understand (2Pe 3:15-16), God has unleashed in the world desperation which leads to supplication—the crying out to God for help." (Ps 119:18)..."Seven times in one psalm the psalmist prays, “Teach me your statutes” (Ps 119:12, 26, 64, 68, 124, 135, 171)!" (Why God Inspired Hard Texts also quoted in Brothers, We Are Not Professionals- A Plea to Pastors for Radical Ministry) O beloved, how much more should we cry out for God's Spirit to illuminate the sacred pages! Again Piper comments "One of the greatest privileges of having two good eyes is that we can read God’s word. But there is another set of eyes that have to be opened if the glory of God’s word is to shine in our hearts—namely, the eyes of our hearts." (cp Eph 1:18-19) (The Shepherd, the Host, and the Highway Patrol) Piper - The Word of God cannot be truly desired (Psalm 119:36) or spiritually comprehended (Psalm 119:18) or savingly spoken (2 Thessalonians 3:1) without the work of the Holy Spirit, whom we ask for by prayer. (All Scripture Is Breathed Out by God and Profitable) Piper - So practically we must endeavor to forsake all self-reliance as we hear the Word of God, and seek the power of the Holy Spirit—not to tell us things that aren’t in the Scriptures, but to make us feel the wonder of what is in the Scriptures. “Open my eyes that I may behold wondrous things out of thy law” (Psalm 119:18). We should pray for ourselves the way Paul prayed for the Ephesians: “that God may enlighten the eyes of our hearts to know what is the hope to which he has called us, and what are the riches of his glorious inheritance in the saints” (Eph 1:18). (The Fruit of Hope- Love) Piper - The same psalmist who said “How sweet are thy words to my taste” (Ps 119:103), said earlier, “Open my eyes that I may behold wondrous things out of thy law” (Ps 119:18). He prayed, because to have holy taste buds on the tongue of the heart is a gift of God. No man naturally hungers for and delights in God’s wisdom. (How to Delight in God’s Word - Devotional by John Piper) In his last letter Paul commanded his disciple Timothy to "Consider (noeo = think carefully in the present imperative = make this your practice continually - the Spirit will enable you to fulfill this command in His power!) what I say, for (strategic term of explanation) the Lord will give you understanding in everything." (2Ti 2:7-note) The second clause speaks of the Holy Spirit's illumination of Biblical Revelation. However our quest for and receipt of divine illumination should never be severed from the first clause - careful consideration and reflection. The NIV translates noeo as reflect which suggests unhurried consideration of something recalled to the mind, and gives one the picture of meditating on these truths. Note well the order -- We are to do our part (consider) and we can be assured the Lord will do His part (give understanding or illumination). John Piper commenting on 2Ti 2:7-note observes that "So many people swerve off the road to one side of this verse or the other. Some stress, “Think over what I say.” They emphasize the indispensable role of reason and thinking. And they often minimize the decisive supernatural role of God in making the mind able to see and embrace the truth. Others stress the second half of the verse: “for the Lord will give you understanding in everything.” They emphasize the futility of reason without God’s illumining work. But Paul will not be divided that way. And this book (Thinking. Loving. Doing) is a plea to you that you not force that division either. We hope you will embrace both human thinking and divine illumination. For Paul, it was not either-or but both-and. “Think over what I say, for the Lord will give you understanding in everything.” And notice the little word “for.” (Ed comment: term of explanation) This means that the promise of God to give us understanding is the ground of our thinking, not the substitute for it. Paul does not say, “God gives you understanding, so don’t waste your time thinking over what I say.” Nor does he say, “Think hard over what I say because it all depends on you, and God does not illumine the mind.” No. He emphatically makes God’s gift of illumination the ground of our effort to understand. There is no reason to believe that a person who thinks without prayerful trust in God’s gift of understanding will get it. And there is no reason to believe that a person who waits for God’s gift of understanding without thinking about his Word will get it either. Both-and. Not either-or." (Thinking. Loving. Doing - John Piper and David Mathis) Adrian Rogers applies Psalm 119:18 asking - Isn't that a beautiful prayer?....Have you ever prayed that? Have you ever thought, "Well, I can just go to the Bible, and I can pull the truth out of the Bible"? Let me tell you, friend: You cannot. You may know Greek and not know God; you may know Hebrew and not know Him. I don't care who you are in that seminary, or any other Sunday School class—unless you lay that intellectual pride in the dust and pray this prayer—"Open thou mine eyes, that I may behold wondrous things in thy law"—you'll not know the God of this book. I want to tell you, my friend: It took a supernatural miracle to reveal it; it took a supernatural miracle to write it; and, it'll take a supernatural miracle for you to understand it. Do you believe that? Do you believe that? Listen. Most of us don't believe it. If we really believed it, we would agonize before the Lord; we would pray before the Lord; and, we would be saying, "Lord, open Thou mine eyes."..."Oh, God, illumine me. Open my eyes that I might understand."....When God opens your eyes you're going to see things you never saw before, you're going to hear things you never heard before, you're going to know things you never knew before because God the Holy Spirit is going to teach you....What you need to do when you come to the Bible is to lay your pride of intellect and your brilliance of mind in the dust, and say, "Dear God, if You don't teach me, I won't understand it." You will never go into the Bible and, with a lexicon and with a mind of logic and with a callous hand, just reach in and rip the truth out of the Bible. Oh no—God's going to reveal that truth to you as you pray.....you need to pray when you open the Bible, "Lord, open Thou mine eyes, that I may behold wondrous things in Thy law. Lord Jesus, help me to see You,"....(for) in order to see Jesus in the Bible, you need light, and you need sight."....That's the first thing that will happen. Your eyes will be opened. God will help you to see things that you have never seen. I can tell when I am walking in the Spirit when I'm reading the Word of God. There are truths that just jump up off the Bible into my heart." SPIRITUAL EYES - The spiritual eyesight must be opened in order that the spiritual beauty and wisdom and glory of the Divine Word may be discovered. When the great philosopher, Sir David Brewster, was dying, he said to Sir James Simpson, "I have had the light for many years, and oh, how bright it is! I feel so perfectly sure, so perfectly happy." "Come and see." That is the short, simple, earnest common-sense appeal which is made to every honest seeker after truth, every soul troubled with a sense of sin and guilt. Come and see. (Christian Age) INCLINE MY HEART TO THY TESTIMONIES In a similar prayer the psalmist (many like Spurgeon think it was David, but we cannot be dogmatic as the text is silent) prays, “Incline (imperative mood) my heart to your testimonies” (Psalm 119:36). The key verb is incline (natah - Strong's 05186) which means to stretch out (as Moses stretched out the staff in his hand over the waters of Egypt - Ex 7:19, and over the Red Sea - Ex 14:16), to extend and then to pay attention. Natah can have the sense of literally turning something (e.g., Balaam's donkey "turned off from the way"). Figuratively, natah speaks of inclining one's heart or ear in a Godward direction (Josh 24:23, 1Ki 8:58, Ps 119:36, Isa 55:3). Natah was used of not inclining one's ear signifying they did not listen obediently (Jer 7:24, 26, et al). God warned Solomon that if he went after foreign women "they will surely turn (natah) your heart away after their gods." (1Ki 11:1-4, 9, cp similar sense in 2Sa 19:14) In other words, in Ps 119:36, the psalmist is asking for God to "bend his will" toward the Word. The truth is our old nature continually bends us away from the Word. If you are finding your desire to dive into God's Word, plead with God to incline your heart toward His Word. Notice the psalmist says his heart, not his mind or his intellect. He desires to take the truth into his heart, which is in continual need of transformation. Martin Luther wisely advises that when we approach the Word of God for nourishment and spiritual wisdom, "You should completely despair of your own sense and reason, for by these you will not attain the goal…Rather kneel down in your private little room and with sincere humility and earnestness pray God through His dear Son, graciously to grant you His Holy Spirit to enlighten and guide you and give you understanding. As you see, David constantly prays in the psalm…”Psalm 119:18 Open my eyes, that I may behold wonderful things from Thy law. 27 Make me understand the way of Thy precepts, teach me, O Lord, the way of Thy statutes. 34 Give me understanding, that I may observe Thy law. 35 Make me walk in the path of Thy commandments, for I delight in it. 36 Incline my heart to Thy testimonies, and not to dishonest gain. 37 Revive me in Thy ways." He uses many more words of this nature, although he knew the text of Moses well and that of other books besides and heard and read them daily. Yet he desires to have the real Master of Scripture in order by all means to make sure that he does not plunge into it with his reason and become his own master.” Tony Evans - When the Spirit takes “spiritual words,” the Word of God, and combines them with “spiritual thoughts,” a mind and a heart in tune with God, the result is divine illumination. When you combine a spiritually receptive mind with the Word, you have dynamite on your hands. That’s because “he who is spiritual appraises all things” (1Cor 2:15) since he has “the mind of Christ” (1Cor 2:16). This is the key to illumination. Having the mind of Christ is having your spiritual antenna pointed in the direction of the Holy Spirit’s signal. When you are properly attuned, you will understand more things and make more sense out of life than you ever thought possible. (What matters most: four absolute necessities in following Christ) Behold (look) (05027)(nabat) carries the root idea of that which one does with the eye and can describe everything from a mere glance (1Sa 17:42) to a careful, sustained, and favorable contemplation (Isa 5:12; Ps 74:20; Ps 119:6, 15, Hab 1:5). Nabat speaks of of physical "looking" (Ex 3:6) and (as in Ps 119:18) of figurative "looking", that is, spiritual apprehension (1Sa 16:7). Nabat can speak both of man's looking upon God and God's looking upon man. The first OT use of Nabat is in Ge 15:5 where God made a promise to Abraham and in Ge 15:6+ he believed and was counted righteous - "And He took him outside and said, “Now look (imperative) toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” In Ge 19:1 Lot's family was warned "Do not look behind you" "But his wife, from behind him, looked back (Lxx = epiblepo = to look intently or with close attention! She had "horizontal not vertical vision!" and died as a result - see "Vertical Vision" She was like those in Php 3:19+, not Php 3:20+! How's your vision beloved? Is it primarily "vertically" or "horizontally" directed? You "vision" will make all the difference in this world and the one to come! cp 1 Ti 4:8+, 2 Cor 4:18+), and she became a pillar of salt. (Gen 19:26). At the Burning Bush encounter "Moses hid his face, for he was afraid to look at God." (Ex 3:6) The people of Israel would "gaze after Moses until he entered the tent. (Ex 33:8) The Septuagint translates nabat in Ps 119:18 with the verb katanoeo which means describes intensive sensory perception of something, and so speaks of looking at something in an attentive, reflective manner, with scrutiny so as to study it or examine it (James 1:23), paying careful attention to (in this case the Word of God). Nabat - 67x Usage: beheld(1), behold(1), beholds(2), consider(2), depend(1), depended(1), gaze(1), gazed(1), look(34), look down(2), looked(11), looks(4), observe(1), observed(1), pay attention(1), regard(2), see(3). Ge 15:5; 19:17, 26; Ex 3:6; 33:8; Nu 12:8; 21:9; 23:21; 1 Sam 2:32; 16:7; 17:42; 24:8; 1Kgs 18:43; 19:6; 2Kgs 3:14; 1Chr 21:21; Job 6:19; 28:24; 35:5; 36:25; 39:29; Ps 10:14; 13:3; 22:17; 33:13; 34:5; 74:20; 80:14; 84:9; 91:8; 92:11; 94:9; 102:19; 104:32; 119:6, 15, 18; 142:4; Pr 4:25; Isa 5:12, 30; 8:22; 18:4; 22:8, 11; 38:11; 42:18; 51:1f, 6; 63:5, 15; 64:9; 66:2; Lam 1:11f; 2:20; 3:63; 4:16; 5:1; Amos 5:22; Jonah 2:4; Hab 1:3, 5, 13; 2:15; Zech 12:10 Brown-Driver-Briggs Expanded Definition [ [נָבַט] verb Pi`el, Hiph`il look (Late Hebrew Pi`el id.; Arabic is well or issue forth (of water). Assyrian nabâ‰u is shine Dl HWB 443; Sabean epithet נבט protector (?literally looking with consideration upon Mordt ZMG xxx. 1876,37); proper name נבטאל God has seen, i.e. considered Levy-Os ZMG xix. 1865,231); — Pi`el Perfect consecutive וְנִבַּט Isaiah 5:30 look (literally), followed by לְ. Hiph`il Perfect הִבִּיט Numbers 21:9 3t.; וְהִבַּטְתָּ֫ 1 Samuel 2:32, etc.; Imperfect יַבִּיט Numbers 12:8 4t.; וַיַּבֵּט 1 Samuel 17:42 4t., etc.; Imperative הַבֵּט 1 Kings 18:43 +; הַבֵּיט Psalm 142:5 (or Infinitive absolute), compare Lamentations 5:1 Kt; הַבִּ֫יטָה Psalm 13:4 +, etc.; Infinitive construct הַבִּיטExodus 3:6 +, etc.; Participle מַבִּיט Psalm 104:32; — look: 1 literally, a. human subject, followed byאֶלֿ Exodus 3:6 (E), Numbers 21:9 (JE), Isaiah 8:22 ("" מָּנָה לְמָ֑עְלָהIsaiah 8:21), compare Isaiah 51:6, Jonah 2:5; followed by עַלֿ Habakkuk 2:15; followed by אַחֲרֵיGenesis 19:17,26 (J), Exodus 33:8 (E), 1 Samuel 24:9; followed by ָ ה locative, Genesis 15:5 (שָׁמַ֫יְמָה), compare Job 35:5 (שָׁמַיִם); followed by דֶּרֶחיָֿם 1 Kings 18:43; followed by accusative = look upon, behold Numbers 12:8 (E), Isaiah 38:11; absolute Job 6:19; 1 Samuel 17:42 ("" רָאָה), 1 Kings 18:43; 1 Kings 19:6 (followed by הִנֵּה), 1 Chronicles 21:21 ("" רָאָה), so Psalm 22:18. b. subject eagle, absolute Job 39:29 (followed by adverb לְמֵרָחוֺק). 2 figurative: followed by אֶל regard, shew regard to 1 Samuel 16:7 (אֶלמַֿרְאֵהוּ), compare 2 Kings 3:14 ("" רָאָה); pay attention to, followed by אֶלֿ Isaiah 22:8; = consider Isaiah 51:1,2; look unto ׳י, followed by אֶלֿ Psalm 34:6 (read Imperative plural ᵐ5ᵑ6 Che), Isaiah 22:11; Zechariah 12:10; compare Psalm 119:6 followed by אֶלכָּֿלמִֿצְוֺת; compare also Job 36:25 (absolute, followed by מֵרָחוֺק); followed by accusative אֹרְחֹתֶיךָ Psalm 119:15, compare Psalm 119:18, Isaiah 5:12; followed by accusative אָוֶן Numbers 23:21 ("" רָאָה); subject עֵינִי, ׳וַתַּבֵּט בְּשׁוּרַי בְּ Psalm 92:12 see its desire upon, gloat over (compare רָאָה בְּ), different 1 Samuel 2:32; followed by accusative adverb Psalm 142:5 (יָמִין to the right; "" רָאָה); absolute Isaiah 42:18 (followed by לִרְאוֺת of purpose); Isaiah 63:5; Habakkuk 1:5 ("" רָאָה), so Psalm 91:8 (בְּעֵינֶיךָ), compare Proverbs 4:25, followed by לְֹנכַח (subject עֵינֶיךָ; "" יַיְשִׁרוּ נֶגְדֶּ֑ךָ). 3 subject ׳י: followed by אֶל + מִשָּׁמַיִם Psalm 102:20; followed by אֶלֿ = look upon, i.e. endure to see Habakkuk 1:13 ("" רָאָה); so followed by accusative Habakkuk 1:13, compare Habakkuk 1:3 (or causative Ew; "" תַּרְאֵנִי); followed by לְ, Psalm 104:32; Job 28:24; Psalm 74:20 (לַבְּרִיתּ); followed by accusative Isaiah 64:8 ("" הֵן), Lamentations 3:63; Psalm 10:14 ("" רָאָה); = regard, shew regard to, Amos 5:22; Psalm 84:10; Lamentations 4:16, compare Psalm 13:4; followed by אֶלֿ id. Isaiah 66:2; absolute Psalm 94:9i.e. have power of sight, Isaiah 18:4; followed by מִשָּׁמַיִם Psalm 33:13; Psalm 80:15; Isaiah 63:15 ( "" רָאָה), Lamentations 1:11 ("" רָאָה), so Lamentations 1:12; Lamentations 2:20; Lamentations 5:1. Gesenius Definition נָבַט not used in Kal. Piel, נִבַּט once (Isaiah 5:30), and Hiphil הִבִּיט (1) to look, to behold. Constr. absol. Isaiah 42:18 הַבִּיטוּ לִרְאוֹת “look that ye may see,” etc. Isaiah 63:5, אַבִּיט זְאֵין עֹזֵר “I looked (around) but there was no helper;” Isaiah 18:4, followed by an acc. sometimes having ה local, to look at, Job 35:5, הַבֵּט שָׁמַיִם וּרְאֵה “look at the heaven and see;” Psalms 142:5; Genesis 15:5, הַבֵּט נָא הַשָּׁמַיְמָה “look now towards heaven,” also followed by אֶל Exodus 3:6; Numbers 21:9; Isaiah 51:2, Isaiah 51:6לְ Psalms 104:32; Isaiah 5:30 עַל Habakkuk 2:15, of the place looked at; מִז of the place looked from, Psalms 33:13, 80:15 102:20. Followed by בְּ, it is, to look at with pleasure, Psalms 92:12 (compare בְּNo. 4, a), followed by אַחֲרֵי to look at some one departing, to follow with one’s eyes, Exodus 33:8, but אַחֲרָיו after oneself, i.e. to look back, 1 Samuel 24:9; Genesis 19:17.-Followed by מֵאַחֲרֵי Genesis 19:26, וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו “and his (Lot’s) wife looked from behind him” (her husband). In the same sense it might have been said אַחֲרֶיהָ post se, as the Vulg. has rendered it. For as the wife was commanded to follow her husband and not to look behind, she ought to have looked straight on, and to have followed her husband’s back with her eyes. Figuratively (a) to regard anything, to have respect to anything, with an acc. Amos 5:22; Psalms 84:10, 119:15 Lamentations 4:16 followed by אֶל 1 Samuel 16:7; Isaiah 22:11, 66:2 Psalms 119:6 followed by לְ Psalms 74:20. (b) to look at anything but without doing anything, e.g. as God looks at the wicked, i.e. to bear patiently (ruhig mit ar fehn) Habakkuk 1:3, 13 Habakkuk 1:13(but compare Psalms 10:14). (c) to rest one’s hope in anything; followed by אֶל Psalms 34:6. (2) to see, to behold, like רָאָה, Numbers 12:8; 1 Samuel 2:32; Isaiah 38:11. Wondrous things ((06381)(pala) is a verb which conveys the meaning of to be wonderful or to do something wonderful. Pala' means to cause something wonderful, extraordinary, marvelous or amazing to happen. The first OT use means to do something "difficult" (Ge 18:14). The Septuagint translates pala' with the adjective thaumasios (thauma = Wonder, admiration) which means wonderful, marvelous, excellent, remarkable, admirable, all adjectives which would an apt description of the Word of God! The idea of thaumasios pertains to that which causes wonder and which is worthy of amazement. To the Greek Church Fathers and in Modern day Greek the root word thaumata (plural) is the word for miracles (although it is not used that way in the NT). Pala' - 68x - Usage: bring extraordinary(1), deal marvelously(1), difficult(5), extraordinary degree(1), fulfill a special(3), made his wonderful(1), made marvelous(1), makes a difficult(1), makes a special(1), marvelous(1), marvelously(1), miracles(5), monstrous things(1), seemed hard(1), show your power(1), things...difficult(1), things...wonderful(1), too difficult(2), wonderful(4), wonderful acts(1), wonderful deeds(3), wonderful things(2), wonderful works(2), wonders(20), wondrous deeds(3), wondrous works(3), wondrously(2), wondrously marvelous(1). Gen 18:14; Ex 3:20; 34:10; Lev 22:21; 27:2; Num 6:2; 15:3, 8; Deut 17:8; 28:59; 30:11; Josh 3:5; Jdg 6:13; 13:19; 2 Sam 1:26; 13:2; 1Chr 16:9, 12, 24; 2Chr 2:9; 26:15; Neh 9:17; Job 5:9; 9:10; 10:16; 37:5, 14; 42:3; Ps 9:1; 26:7; 31:21; 40:5; 71:17; 72:18; 75:1; 78:4, 11, 32; 86:10; 96:3; 98:1; 105:2; 106:7, 22; 107:8, 15, 21, 24, 31; 111:4; 118:23; 119:18, 27; 131:1; 136:4; 139:14; 145:5; Pr 30:18; Isa 28:29; 29:14; Jer 21:2; 32:17, 27; Dan 8:24; 11:36; Joel 2:26; Mic 7:15; Zech 8:6 David
Salmos 119:18
Piper comments - "If we are going to be inclined to the Word and stay with it and delight in it and memorize it and meditate on it, we must see more than dull facts, we must see “wonderful things.” That is not the function of the natural mind alone (1Cor 2:14-note). That is the work of the Spirit to give you a mind to see great things for what they really are. Delight-giving Bible reading and Bible meditation is a work of God on our hearts and minds. That is why we must pray continually for that divine work." (Pray Without Ceasing) Piper in another sermon on Ps 119:18 observes "In other words the Word of God contains wonderful things, but we will not see them without God’s help—His illumination (2 Corinthians 4:4, 6); his opening our hearts like he did for Lydia (Acts 16:14); his opening our minds like he did for the apostles (Luke 24:45). And if we miss what is in the Word of God without his help, then prayer becomes the natural partner to hearing the Word. We pray, “Open my eyes that I may see wonderful things from your law.” (Praying for All His Purposes, Meditating on All His Word) John
Salmos 119:18
Piper - Open My Eyes That I May See Psalm 119:17 Deal bountifully with Your servant, That I may live and keep Your word. 18 Open my eyes, that I may behold Wonderful things from Your law. 19 I am a stranger in the earth; Do not hide Your commandments from me. 20 My soul is crushed with longing After Your ordinances at all times. 21 You rebuke the arrogant, the cursed, Who wander from Your commandments. 22 Take away reproach and contempt from me, For I observe Your testimonies. 23 Even though princes sit and talk against me, Your servant meditates on Your statutes. 24 Your testimonies also are my delight; They are my counselors. Parallel Rails for the Track of Our Souls As we begin 1998, God's aim for us is that we be set on a two-railed train track in the direction of holiness and love and mission and heaven. The two rails of this train are prayer before the throne of God and meditation on the Word of God. Some of you may remember the second page of our Mission Statement booklet, "The Spiritual Dynamic." It says, We join God the Father in magnifying the supremacy of His glory through our Lord Jesus Christ, in the power of the Holy Spirit, by treasuring all that God is, loving all whom he loves, praying for all his purposes, meditating on all his word, sustained by all his grace. Praying before the throne of God and meditating on the Word of God are like parallel rails that enable the train of our souls to stay on the track that leads to holiness and heaven. We need to renew our zeal for prayer and Bible mediation at the beginning of the year. Everything gets old and worn and weak without re-awakening and renewal and restoration. So during Prayer Week every year we rivet our attention on these great and precious things in order to rekindle our passion for prayer and the Word. This year the two messages that sandwich Prayer Week grow out of Psalm 119:18. "Open my eyes, that I may behold wonderful things from Your law." This verse combines prayer and the Word, and we need to see how, so that we can combine them this way in our lives and in our church. There are three things that we learn from this verse. One is that there are wonderful things in the Word of God. "Open my eyes, that I may behold wonderful things from Your law." The word "law" is "Torah" and means "instruction" or "teaching" in this psalm. There are wonderful things in God's teaching to us. In fact, they are so wonderful that when you really see them, they change you profoundly and empower holiness and love and missions (2 Corinthians 3:18-note). Which is why reading and knowing and meditating on and memorizing the Word of God is so crucial. The second thing we learn from this verse is that no one can see these wonderful things for what they really are without God's supernatural help. "Open my eyes, that I may behold wonderful things from Your law." If God does not open our eyes, we will not see the wonder of the Word. We are not naturally able to see spiritual beauty. When we read the Bible without the help of God, the glory of God in the teachings and events of the Bible is like the sun shining in the face of a blind man. Not that you can't construe its surface meaning, but you can't see the wonder, the beauty, the glory of it such that it wins your heart. Which leads to the third thing we learn from this verse, namely, that we must pray to God for supernatural illumination when we read the Bible. "Open my eyes, that I may behold wonderful things from Your law." Since we are helpless in ourselves to see spiritual beauty and the wonder of God in the teachings and events of the Bible without God's gracious illumination, we should ask him for it. "Open my eyes." A Three-Step Truth Next week I plan to focus on the wonderful things in the Word of God and practically how we get them into our head and heart. But today I focus on prayer. I want us to see this profound three-step truth: The Word is crucial for living a Godward life that leads to heaven and has power and meaning on earth. We cannot even see what the Word really is without God's supernatural help. And therefore we need to be a people of daily prayer that God would do whatever he must do to get the wonders of the Word into our hearts and into our lives. Let's take these three steps one at a time and see them confirmed and illustrated in other parts of the Bible. 1. The Word is crucial to a life of holiness The first point is that seeing the Word and knowing it and having it in us is crucial to living a life of holiness and love and power for the purposes of God. Look back at verse 11, "Your word I have treasured in my heart, that I may not sin against you." How then are we to avoid sin in our lives? By treasuring the Word of God in our hearts. O how many people mess up their lives by not meditating on and loving and memorizing the Word of God! Do you want to be holy, that is, do you want power to overcome sin and live a life of radical godliness and sacrificial love and utter devotion to the cause of Christ? Then get on the track. God has ordained a way to godliness and power: and it is the way of treasuring up the Bible in our hearts. I say it to the old and I say it to the parents of the young. Meditate on and memorize and cherish the commandments and warnings and promises of God in the Scriptures. No, I do not say it is easy, especially when you are old. But most things worth doing are not easy. Making a fine piece of furniture, making a good poem, making a great piece of music, making a special meal or celebration - none of them is easy. But they are worth doing. Is not a good life worth doing? Talitha is now two. She is beginning to learn Bible verses by heart. She is also learning the forms of prayer. Why? Why go to the trouble of taking time and effort to repeat over and over the Bible to her? Very simple - when she is a teenager I want her to be godly and pure and holy and loving and humble and kind and submissive and wise. And the Bible says, as plain as day, this comes by treasuring up the Word of God in your heart. "Your word I have treasured in my heart, that I may not sin against you." Jesus put it like this in his great prayer for us in John 17:17, "Sanctify them in the truth; Your word is truth." "Sanctify" is a Biblical word for making a person holy or godly or loving or pure or virtuous or spiritually wise. And these things I want for myself and for my children and for you. So what then should we do this year? If we are sanctified by the truth, and the Word of God is truth, what should we do? If a doctor says, "You're very sick and may die of your sickness, but if you will take this medicine, you will get well and live," and you neglect to take the medicine - too busy, the pills are big and hard to swallow, just forgetful - you are going to stay sick and you may die. That's the way it is with sin and spiritual immaturity. If you neglect what God tells you will sanctify you and make you mature and strong and holy, then you will not be mature and strong and holy. Reading, and meditating on and memorizing and cherishing the Word of God is God's appointed way of overcoming sin and becoming a strong, godly, mature, loving, wise person. There are wonderful things to be seen in the Word of God that will transform you deeply if you really see them and treasure them in you. 2. We cannot see without God's help The second point in the text is that we are not able to see these wonderful things in the Word for what they really are without God's supernatural help. The reason is that we are fallen and corrupt and dead in sin and therefore blind and ignorant and hard. Paul described us like this in Ephesians 4:18-note - we are "darkened in [our] understanding, excluded from the life of God because of the ignorance that is in [us], because of the hardness of [our] heart." Here's the way Moses wrote about this problem in Deuteronomy 29:2-4, "And Moses summoned all Israel and said to them, 'You have seen all that the LORD did before your eyes in the land of Egypt . . . those great signs and wonders [i.e., "wonderful things"]. Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear.'" Notice: you have seen . . . but you cannot see without God's supernatural work. That is our plight. We are guilty and corrupt and hard and ignorant and blind without the awakening, enlivening, softening, humbling, purifying, enlightening work of God in our lives. We will never see the beauty of spiritual reality without God's illumination. We will never see the wonder and glory of what the Word teaches without God's opening the eyes of our hearts and giving us a spiritual sense of these things. The point of teaching this and knowing this is to make us desperate for God and hungry for God, and to set us to pleading and crying out to God for his help in reading the Bible. (On Point 2 see also: Matthew 16:17 with 11:4; and Luke 24:45; 1 Corinthians 2:14-16; John 3:6-8; Romans 8:5-8.) 3. We need to pray for God to help us see Which leads to the last point: if knowing and treasuring the truth of God's Word is crucial to being holy and loving and mature and heavenbound, and if we by nature cannot see the wonders of God's Word and feel the attraction of its glory, then we are in a desperate condition and need to pray for God to help us see. "Open my eyes, that I may behold wonderful things from Your law." In other words, prayer is essential to Christian living, because it is the key to unlocking the power of the Word in our lives. The glory of the Word is like the shining of the sun in the face of blind man unless God opens our eyes to that glory. And if we don't see the glory, we won't be changed (2 Corinthians 3:18; John 17:17), and if we are not changed, we are not Christians. In Ephesians 1:18 Paul prays this way. He says, "I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling . . ." In other words, "I've taught you these things and you have received them with your external senses, but unless you perceive the glory of them with your spiritual sense ("the eyes of your heart") you will not be changed. (See also Ephesians 3:14-19; Colossians 1:9 with 3:16). Now these are Christians he is writing to, which shows that we need to go on praying until we get to heaven for spiritual eyes to see. Seven Kinds of Prayer to Soak our Bible Reading But since our text is Psalm 119:18, "Open my eyes, that I may behold wonderful things from Your law," we should let this psalmist show us how he prays more generally about his reading of the Word of God. So let me close with a little tour of Psalm 119, and show you seven kinds of prayer with which you can soak your Bible reading this year. We should pray . . . That God would teach us his Word. Psalm 119:12b, "Teach me Your statutes." (See also Ps 119:33, 64b, 66, 68b, 135). True learning of God's Word is only possible if God himself becomes the teacher in and through all other means of teaching. That God would not hide his Word from us. Psalm 119:19b, "Do not hide Your commandments from me." The Bible warns of the dreadful chastisement or judgment of the Word of God being taken from us (Amos 8:11). (See also Ps 119:43). That God would make us understand his Word. Psalm 119:27, "Make me understand the way of Your precepts" (Ps 119:34, 73b, 144b, 169). Here we ask God to cause us to understand - to do whatever he needs to do to get us to understand his Word. That God would incline our hearts to his Word. Psalm 119:36, "Incline my heart to Your testimonies and not to [dishonest] gain." The great problem with us is not primarily our reason, but our will - we are disinclined by nature to read and meditate and memorize the Word. So we must pray for God to incline our wills. That God would give us life to keep his Word. Psalm 119:88, "Revive me according to Your lovingkindness, so that I may keep the testimony of Your mouth." He is aware that we need life and energy to give ourselves to the Word and its obedience. So he asks God for this basic need. (See also Ps 119:154b) That God would establish our steps in his Word. Psalm 119:133, "Establish my footsteps in Your word." (Ed: Cp Ps 119:38) We are dependent on the Lord not only for understanding and life, but for the performance of the Word. That it would be established in our lives. We cannot do this on our own. That God would seek us when we go astray from his Word. Psalm 119:176, "I have gone astray like a lost sheep; seek Your servant." It is remarkable that this godly man ends his psalm with a confession of sin and the need for God to come after him and bring him back. This too we must pray again and again. The Word, our Treasure I conclude that as we enter 1998 and long to be holy and loving and radically committed to God's purpose in the city and the nations, we must be people who treasure the Word in our hearts, but more - people who know our desperate condition apart from God and that he has appointed prayer as the way that our eyes will be opened to see wonder in the Word and so be changed. "Open my eyes, that I may behold wonderful things from Your law. " How earnest was he in these kinds of prayers? How earnest should we be? One answer is given in Psalm 119:147, "I rise before dawn and cry for help; I wait for Your words." He gets up early! This is top priority. Would you make it that? Wonderful Things from Your Word John Piper Open my eyes, that I may behold Wonderful things from Your law. Our Desperate Need for God’s Illumination The three points we saw in this verse last week were: 1) there are wonderful things in the Word of God; 2) no one can see these wonderful things for what they really are without God’s supernatural help; and 3) therefore we must pray to God for supernatural illumination when we read the Bible. So the stress last week was on prayer and our desperate need for God’s supernatural illumination to see spiritual things—to see God’s glory and beauty and excellence. You can see many things when you come to the Word without God’s opening the eyes of your heart. You can see words and grammatical constructions. You can see logical connections. You can see historical facts. You can see an author’s rational intention. You can see some human emotions. None of that requires that God open your eyes in a special spiritual way. But what you cannot see is the spiritual beauty of God and his Son and their work in the world. You cannot see that God is infinitely desirable above all things. A blind person cannot see the sun, though he can know many facts about the sun and pass a test in astronomy with a score higher than a person who can see the sun. Knowing about and knowing by sight are not the same. Knowing that honey is sweet and tasting honey are not the same. Let me read again Paul’s fullest description of our condition apart from God’s special, saving illumination. In Ephesians 4:17b-18-note Paul mentions five terrible traits of the human condition that necessitate divine intervention if we are to see spiritual reality. He says that the gentiles (in other words, the ordinary world of men among the nations, apart from grace) live “in the futility of their mind, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart.” Reading backwards we can say that there is in all of us, apart from the mighty grace of God, a hardness of heart that leads to ignorance that leads to alienation from God that leads to darkness that leads to futility of knowledge and life. So last week’s point was: if there is any hope of our seeing wonderful things in the Word of God, we will have to have a divine, supernatural capacity given to us by God that we do not have by nature. And therefore we must pray for it—“Open my eyes.” And if we would stay alive in God and be real and authentic and intense in our love for him, we must be desperate to have this enabling every day. So pray, pray, pray. Read Psalm 119 and see how many times he prays for divine help in knowing God and his ways. Beholding is Becoming But today I have a different point to make. But before I say what that is, let me make sure you realize why this is important. It’s important because being changed into the likeness of Jesus happens by seeing the beauty and worth and excellence of God and his Son and their words and ways. In 2 Corinthians 3:18-note Paul says, “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.” Beholding is becoming. This is the only Christian way to change behavior so that it honors God. We change because we have seen a superior beauty and worth and excellence. If you look into the face of Christ and then look into Sports Illustrated or Glamour and are not moved by the superior beauty and worth and excellence and desirability of Christ, then you are still hard and blind and futile in your thinking. You need to cry out, “Open my eyes to see wonderful things out of your Word!” And your life will show it. Where your treasure is—your desire, your delight, your beauty—there will your heart be also—and your evenings and your Saturdays and your money. We are changed by seeing the glory of God in the Word of God. If God is not more glorious to you and more compelling to you than the luster and glory of the world, you haven’t seen him. 3 John 11 says, “The one who does evil has not seen God” (see also 1 John 3:6). So all this is important because all true life-change that honors God and has a spiritual worth to it comes from seeing the glory of God, not from making religious lists of behaviors and trying to copy them. God Reveals Christ’s Beauty Through His Word Today’s point from the text is this: God shows the beauty and excellence of Christ only to those who look into the Word of God. This is why true spiritual change comes from reading and pondering and memorizing the Bible. It’s not because you learn rules to obey. It’s because that is the place the Lord reveals the beauty and excellence of Christ. Let me put a sharper point on this. Suppose you heard last week’s message that we must see the glory of God to be changed, but we can’t see it because of our deadness and hardness and blindness, and that we must therefore pray for God to make alive and soften and open our eyes. And suppose that you conclude: Well, then, I must devote myself to prayer and not to study or reading or memorizing the Bible because mere human seeing and reasoning can’t see what needs to be seen. That would be a terrible conclusion to draw from what I said and from this text. The point is: God opens the eyes of the blind to see the glory of God in his Word when they are looking at the Word. Suppose you wanted to see the glory of the Grand Canyon, but were blind. And suppose God said to you, Call on me and come and pray to me and I will open your eyes to see the glory of the Grand Canyon. Would you move from Arizona to Florida to pray? Or would you use every muscle and sense God gave you to get to the Grand Canyon and set your eyes toward what God had promised? My point is: he will not show you the glory of the Grand Canyon if you insist on living by the Everglades, no matter how much you pray. Let me say it another way. God has ordained that the eye-opening work of his Spirit always be combined with the mind-informing work of his Word. His aim is that we see the glory of His Son (and be changed). So he opens our eyes when we are looking at the Son—not at soaps or sales. The work of the Spirit and the work of the Word always go together in God’s way of true spiritual self-revelation. The Spirit’s work is to show the glory and beauty and value of what the mind sees in the Word. We must not make the mistake of thinking that what we need from God’s Spirit is some new information. We already have a thousand times more information about God in the Bible than we can fathom or enjoy. What we need is to see with the eyes of our hearts! Any addition of information by the Spirit to what we can see of Christ in the Word would not make us one ounce more spiritual, or pleasing to God. Suppose the Spirit revealed to you the new information that your barren friend was going to get pregnant. You tell her this, and when it happens, you and she are blown away with excitement at the miracle of prophecy and pregnancy. What have you gained spiritually? Nothing, unless you turn to the Word and see—with the eyes of the heart—the glory and the beauty of the Christ portrayed in the Bible—Jesus of Nazareth, crucified and risen to save sinners and to glorify God who has thus blessed you. Religious excitement in the presence of miracles is a natural thing and has no necessary spiritual or supernatural dimension. The gifts of the Spirit are precious, but infinitely more important is the eye-opening illumination of the Holy Spirit so that we see the glory of Christ in the Word. It is not new information that we need; it is new eyes to see what has been revealed to us in God’s Word. Open my eyes that I may see wonderful things out of your Word! Don’t Pray and Drift Let me draw out some implications of this. The first is that when you pray for eyes to see, you must not shift your mind into neutral. Don’t assume that the indispensability of prayer means the dispensability of focused thought on the word of God. When you pray to see the glory of Christ, don’t drift or coast mentally. Don’t just wait, doing nothing. This is a huge mistake, and comes from Eastern spirituality, not the Bible. What is unique about Christianity is that it is historical and particular. Jesus lived in a time and place. God’s design is to open your eyes to see the spiritual beauty and value of this particular man just as he is revealed in the Word. If we pray to see it, but mentally drift away from it, then we will not see it. So don’t pray and drift. What Then? 1. Pray and Read Read the Word! What a privilege! And what an obligation! And what a potential for seeing God! Look at Ephesians 3:3b-4-note. Paul writes, “By revelation there was made known to me the mystery, as I wrote before in brief. By referring to this, when you read you can understand my insight into the mystery of Christ.” When you read! God willed that the greatest mysteries of life be revealed through reading. (Ed: THE BIBLE, NOT DEVOTIONALS, NOT COMMENTARIES, NOT SYSTEMATIC THEOLOGY, ETC...THE BIBLE! NOTHING ELSE IS SUPERNATURAL!) Then compare Eph 1:18-note where Paul says, “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling.” So Ephesians 3:4 says that the mystery is known by reading. And Ephesians 1:18 says that for us to know what we need to know, God must open our eyes in answer to prayer. Yes, we must pray. Yes, we are blind without God’s help. But the point this week is: we must read. “When you read you can understand my insight into the mystery of Christ.” Praying cannot replace reading. Praying may turn reading into seeing. But if we don’t read, we will not see. The Holy Spirit is sent to glorify Jesus, and the glory of Jesus is portrayed in the Word. Read. Rejoice that you can read. 2. Pray and Study 2Timothy 2:15-note: “Be diligent (or: “study” KJV) to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of truth.” God gave us a book about himself not so that we might read in any old careless way we wished. Paul says, “Be diligent to … accurately handle the Word of truth.” That means work at the Word if you want the most from it. The pendulum swings back and forth. Some say pray and pray and don’t lean on the unspiritual, human work of study. Others say, study and study because God is not going to tell you the meaning of a word in prayer. But the Bible will not have anything to do with this dichotomy. We must study and accurately handle the Word of God, and we must pray or we will not see in the Word the one thing needful, the glory of God in the face of Christ (2Corinthians 4:4, 6-note). Benjamin Warfield, a great studier of the Bible, wrote in 1911, “Sometimes we hear it said that ten minutes on your knees will give you a truer, deeper, more operative knowledge of God than ten hours over your books. ‘What!’ is the appropriate response, ‘than ten hours over your books, on your knees?’ ” (“The Religious Life of Theological Students,” in Mark Noll, ed., The Princeton Theology, [Grand Rapids: Baker Book House, 1983], p. 263). This captures the Biblical spirit. Yes, we must pray. We will not see wonderful things out of God’s Word if he doesn’t open our eyes. But praying cannot replace studying, because Paul says, “Be diligent—study—to handle the Word accurately.” 3. Pray and Ransack Our approach to the Bible should be like a miser in the gold rush, or a fiancée who has lost her engagement ring somewhere in the house. She ransacks the house. That is the way we seek for God in the Bible. Proverbs 2:1–6-note says, My son, if you will receive my words And treasure my commandments within you, 2 Make your ear attentive to wisdom, Incline your heart to understanding; 3 For if you cry for discernment, Lift your voice for understanding; 4 If you seek her as silver And search for her as for hidden treasures; 5 Then you will discern the fear of the LORD And discover the knowledge of God. 6 For the LORD gives wisdom; From His mouth come knowledge and understanding. Receive, treasure, be attentive, incline your heart, cry out, lift your voice, seek as for silver, search as for hidden treasures. This is ransacking the Bible for all that it is worth. If there are hidden treasures, act like it. If there is silver, act like it. By all means pray (as verse 3 says) but don’t substitute prayer for ransacking. God ordains to give to those who seek with all their heart (Jeremiah 29:13). 4. Pray and Think Consider 2 Timothy 2:7-note. The NASB has “Consider (command, not a suggestion) what I say, for the Lord will give you understanding in everything.” Literally it is, “Think about (noei) what I say.” Does this mean that understanding Paul’s teaching is simply a human, natural enterprise of thinking? No. The end of the verse says (for = term of explanation), “The Lord will give you understanding.” It is not you who can see it on your own. Spiritual apprehension is a gift of God. But God has ordained to give the gift of supernatural light through thinking. “Think over what I say, for the Lord will give you understanding in everything.” So by all means pray and ask God to give you the light you need. But don’t replace thinking with praying. Think and pray. Pray and think. This is the way God has set it up. A historical Christ. A book of preservation and revelation. All of that says: read and study and ransack and think. But all is in vain without prayer. Both-and, not either-or. 5. Pray and Speak God means for the written Word to become the spoken word in preaching and in the mutual exhortation and rebuke and warning and encouragement and counsel of his people. Colossians 3:16-note says, “Let the Word of Christ richly dwell (present imperative = command to make this our day long habit!) within [or among] you, with all wisdom teaching and admonishing one another …” The Word of Christ to us becomes our word to each other. I preach. This is God’s will for his Word to be heralded afresh over and over. And you speak to each other the Word of God. This is one of the fundamental reasons for small groups in the church—to make the Word of God to us into the Word of God through us. Speak it to each other. (Ed: This begs the question - Is this what you do when you meet with your small group? If not, you may be getting some "good," but beloved, you are indubitably missing the " best !" Let me suggest that you memorize one Scripture each meeting. Internalize it word perfect. Utilize it in your prayers for one another during the week. In 52 weeks, you have 52 verses -- Nothing is as safe and secure for "the grass withers, the flower fades, but the Word of God stands forever." Isaiah 40:8) Does this mean that we can do away with prayer in those moments—that we can somehow open the eyes of the heart to see wonderful things out of God’s Word because we are speaking it with conviction or persuasive argument or creative turns of phrase? That’s not what Paul teaches. In that same book (Colossians 1:9-10-note) he prays—prays!—“We have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding … increasing in the knowledge of God.” If knowing God and having spiritual wisdom and understanding were automatic when the Word of Christ dwells richly among us, then Paul would not need to pray earnestly for God to give it to us. The Word and Prayer Together So we have seen over and over: Prayer is indispensable if we would see the glory of God in the Word of God. But we have also seen that reading and study and ransacking and thinking and speaking the Word is also necessary. God has ordained that the eye-opening work of his Spirit always be combined with the mind-informing work of his Word. His aim is that we see the glory of God and that we reflect the glory of God. And so he opens our eyes when we are looking at the glory of God in the Word. Read, study, ransack, think, speak, listen—and pray, “Open my eyes that I may behold wonderful things out of your Word.” (For further reflection, see Luke 24:45; Acts 16:14; 2 Kings 6:17; Matthew 16:17; 11:2–6; 11:27.) Charles Bridges Open my eyes, that I may behold wondrous things out of Your law. In order to keep God's word, must we not pray to understand it? What then is the prayer? Not—give me a plainer Bible—but open my eyes to know my Bible. Not—show me some new revelations beside the law—but make me behold the wonders of the law. David (Bridges thinks the author of Ps 119 is David and that could be the case, but it is not clearly stated) had acquired in the Divine school "more understanding than all his teachers;" yet he ever comes to his God under a deep sense of his blindness. Indeed those who have been best and longest taught, are always the most ready to "sit at the feet of Jesus," (Lk 10:39) as if they had everything to learn. It is an unspeakable mercy to know a little, and at the same time to feel that it is only a little. We shall then be longing to know more, and yet anxious to know nothing, except as we are taught of God. (Ed: Note repetition of the cry "Teach me" - Ps 119:12, 26, 33, 64, 66, 68, 108, 124, 135, 171 -- this is amazing in light of the wisdom that the psalmist gives us in this psalm! He is ever hungry for more of God, and we should imitate his example! Heb 6:11-12-note). There are indeed in God's law things so wondrous, that "the angels desire to look into them." (1Pe 1:12-note) The exhibition of the scheme of redemption is in itself a world of wonders. The display of justice exercised in the way of mercy, and of mercy glorified in the exercise of justice, is a wonder, that must fill the intelligent universe of God with everlasting astonishment. And yet these "wondrous things" are hidden from multitudes, who should be most deeply interested in the knowledge of them. They are "hidden," not only from the ignorant and unconcerned, but "from the wise and prudent; and revealed" only "to babes" (cp the psalmist's cry in Ps 119:19)—to those who practically acknowledge that important truth, that a man "can receive nothing, except it be given him from heaven." (Jn 3:27) External knowledge is like the child spelling the letters without any apprehension of the meaning. It is like reading a large and clear print with a thick veil before our eyes. Oh! how needful then is the prayer—'Unveil;', "Open my eyes:" let the veil be taken away from the law, that I may understand it; and from my heart, that I may receive it (cp 1Thes 2:13-note, James 1:21-note)! But do not even Christians often find the Word of God to be as a sealed book? They go through their accustomed portion, without gaining any increasing acquaintance with its light, life, and power, and without any distinct application of its contents to their hearts. And thus it must be, whenever reading has been unaccompanied with prayer for Divine influence. For we not only need to have our "eyes opened to behold" fresh wonders, but also to give a more spiritual and transforming perception of those wonders, which we have already beheld. But are we conscious of our blindness? Then let us hear the counsel of our Lord, that we "anoint our eyes with eye-salve, that we may see." (Rev 3:18-note) The recollection of the promises of Divine teaching is fraught with encouragement (cp 2Pe 1:4-note). The Spirit is freely and abundantly promised in this very character, as "the Spirit of wisdom and revelation in the knowledge of God." (Eph 1:17-note) If, therefore, we desire a clearer insight into these "wondrous things" of revelation—if we would behold the glorious beauty of our Immanuel (God With Us)—if we would comprehend something more of the immeasurable extent of that love (Eph 3:16-19-note), with which "God so loved the world, as to give His only-begotten Son," (Jn 3:16) and of that equally incomprehensible love, which moved that Son so cheerfully to undertake our cause—we must make daily, hourly use of this important petition, "Open my eyes!" (Psalm 119 Exposition Charles Bridges) Eye-opening R. Tuck Pulpit Commentary Open thou mine eyes. This figure of speech is a familiar Eastern one. It is based on the observed fact that the eye, as an organ, is dependent on the mind and the will. Men have to be helped to see everything that is really worth seeing; and if they are to apprehend Divine and spiritual things, it can only be with Divine illuminations. He who sees the unseen must have come into the eye-opening power of God. The servant of Elisha, with the partly closed eyes, could see nothing but the chariots and horsemen of Syria. With opened eyes he saw all round the hills the chariots and horsemen of God (2Ki 6:16-18). Our Lord opened the blind bodily eyes of men in order to illustrate his gracious work in souls (Mt 9:30, Mt 20:33-34, Lk 24:31=figurative). And the living Lord counsels his half-blinded Church at Laodicea, "Anoint thine eyes with eye-salve, that thou mayest see." (Rev 3:18) The opening of the soul-eyes is a figure of speech for the quickening of the spiritual discernment. Nothing do we need more than keen sensitiveness to Divine and eternal things; insight of the Divine will; the sharpness of vision that can detect at once the pointing of the Divine finger. The prayer of the text implies - I. A CONSCIOUSNESS OF THE DIMNESS OF OUR SPIRITUAL VISION. Our Lord reproached the Pharisees because they were blind, yet thought they saw with unusual clearness. "Ye say, we see, therefore your sin remaineth." (Jn 9:41) There is no prayer in the man who thinks he sees. There is no conscious want to find expression. It is not merely that the vision is distorted by the self-willed spirit; it is that in the godly life things seen and temporal have the power to dim and darken the vision of things unseen and eternal. If humility proves mightier than self-satisfaction, the sense of dimness is a constant source of anxiety; but that is an anxiety which is altogether healthy. II. A CONSCIOUSNESS OF OUR DEPENDENCE ON GOD FOR THE CLEARING OF OUR SPIRITUAL VISION. A man may feel the imperfectness of his soul-vision, but think to clear it himself. It is not always duly considered that the idea of self-help spoils the religious life as truly as it prevents our entering the religious life. It may have to come through a bitter experience, but it must come somehow, that we may discover the helplessness of self-help for clearing the soul-vision; and then we pray to God, "Open thou mine eyes." - R.T. "Wondrous Things." C. Short Pulpit Commentary Open thou mine eyes, that I may behold wondrous things out of thy Law. "Law" is the will of God expressed in man, in nature, and in history. I. THE WILL OF GOD IS THE LAW OF MAN'S LIFE. 1. A law that reaches to every part of man's nature. To the inward and outward life. A law that claims to rule over reason and affection and conscience. 2. A law that guides by aiming at the renewal of our nature. In this respect how different from all human law! "The Law of the Lord is perfect, converting the soul." This Law not merely bids us obey, but urges us by grand arguments of love and obligation. And helps us by the energy of the Holy Spirit, which it promises and gives. II. THIS "LAW" CONTAINS WONDROUS THINGS. 1. Wonders of doctrine. Forgiveness through Christ. Demands the perfection of our nature. An immortal and blessed life. 2. Wonders of precept. Supreme love to God and man. No one can love God with all his soul and mind and strength without loving his neighbor as himself, any more than the earth can gravitate towards the sun without attracting toward itself the moon by the same force of gravity. 3. Wonders of promise. In personal union with Christ we find the fulfillment of all Divine promise. III. THE HOLY SPIRIT MUST GIVE US TO DISCERN THESE WONDERS. The best Christians feel that our perceptions of spiritual truth are infirm and obscure; but things are greater than we see them - more wonderful than they now appear. Hence this prayer, for the opening the eyes of the heart and soul. To be a philosopher, or artist, or orator, there must be two things - some genius for it, or natural capacity; and training, or instruction and discipline. To be a Christian there must be spiritual eyesight - the gift of God's Spirit. "Open thou mine eyes." And trained and disciplined insight - the work also of the Spirit, our Teacher. - S.