Salmos 119

Salmos 119

Poole - “They have forgotten thy words, i.e. despise and disobey them; which in Scripture use is oft called a forgetting of them, as the remembering of them is oft put for loving and practicing them.” Charles Bridges - Such was David’s high estimation of the testimonies of his God, that his spirits were consumed with vehement grief in witnessing their neglect. He could bear that “his enemies” should forget him; but his “zeal” could not endure that they should “forget the words of his God.” Zeal is a passion, whose real character must be determined by the objects on which it is employed, and the principle by which it is directed. There is a true and a false zeal, differing as widely from each other, as an heavenly flame from the infernal fire. The one is fervent disinterested affection, expanding the heart, and delighting to unite with the whole empire of God in the pursuit of a good, which all may enjoy without envious rivalry. The other is a selfish, interested principle, contracting the heart, and ready to sacrifice the good of mankind, and even the glory of God, to its own individual advantage.1 Were its power proportioned to its native tendency, or were it to operate extensively in an associated body; it would end in detaching its several members each from their centre; in disuniting them from each other; and, as far as its influence could reach, crumbling the moral system into discordant atoms. Too often does this baneful principle exemplify itself in the church—either in an obstinate opposition to the truth of the Gospel,2 or in a self-willed contention for its own party.3 “This wisdom descendeth not from above; but is earthly, sensual, devilish.”4 How much also of that misguided heat, that spends itself upon the externals of religion,5 or would “call fire down from heaven” in defence of fundamental truths, may be found among us, exposing its blind devotees to our Master’s tender rebuke, “Ye know not what manner of spirit ye are of!”6 Often also do we see a distempered counterfeit zeal, disproportioned in its exercise, wasting its strength upon the subordinate parts of the system and comparatively feeble in its maintenance of the vital doctrines of Christ.7 Thus it disunites the Church by adherence to points of difference, instead of compacting the Church together by strengthening the more important points of agreement. Often again, by the same process in practical religion, are the “mint, anise, and cummin” vehemently contended for; “while the weightier matters of the law”8 are little regarded. Widely different from this fervor of selfishness, is that genuine zeal, which marks the true disciple of our Lord. Enlightened by the word of God, and quickened into operation by the love of Christ, it both shines and warms at the same moment. It is indeed the kindled fire of heavenly love, exciting the most tender desires and constant efforts for the best interests of every child of man, so far as its sphere can reach; and bounded only by a consistent regard to the general welfare of the whole. Thus earnest and compassionate in its influence, awakened to a sense of the preciousness of immortal souls, and the overwhelming importance of eternity, it is never at a loss to discover an extended sphere for its most vehement and constraining exercises. While it hates the sins that pass on every side before its view, it is all gentleness to the sinner; and would gladly weep tears of blood over those who are deaf to the voice of persuasion, could such tears avail to turn them from their iniquity. But, knowing all human unassisted efforts to be insufficient, it gives to the world its protest against the abominations which it is too feeble to prevent; and then hastens to the secret chamber to pour out its wrestling desires in the tenderness of our Master’s intercession, “Father, forgive them, for they know not what they do.”1 Such was the zeal of the ancient Lawgiver, whose spirit (though, as it regarded his own cause, “meek above all the men which were upon the face of the earth,”2) “waxed hot”3 on witnessing the grievous dishonor done to his God during his absence on the mount. At the same time, (as if more clearly to distinguish the holy burning from the heat of his own spirit,) how fervently did he plead his people’s cause in secret before his God, as he had manifested his concern for the honor of his God before the congregation!4 Surely he could have taken up this language, “My zeal hath consumed me, because mine enemies have forgotten thy words.” Burning with the same holy flame, the great Old Testament Reformer bore his testimony against the universal prevalence of idolatry; making use of the arm of temporal power,5 and of the yet greater power of secret complaint,6 to stem the torrent of iniquity. The same impulse in later times marked the conduct of the Apostles; when, “rending their clothes, and running in among” a frantic multitude of idolaters, by all the power of their entreaties “they were scarcely able to restrain the people, that they had not done sacrifice unto them.”7 On another occasion the great Apostle, forgetting “the goodly stones and buildings” that met his eyes at Athens—found “his spirit stirred up in him, when he saw the city wholly given to idolatry.”8 In another city “was he pressed in spirit”9 by the intensity of his interest for the souls of his fellow-sinners, and his Master’s work. Yet this is not a heat that wastes itself without a proportionate object. The truth of God is the grand object. Not one atom of its dust shall be lost. For its fundamentals—all consequences must be hazarded10—yea, life itself—if need be—sacrificed.11 Nor does this fervor expend in strong impulses that wear out without fruit. It is a constant affection in “a good thing.”12 Nor is it an undisciplined burst of warm feeling, but a sober controlled exercise of Christian judgment. The Apostle—with his inexpressible abhorrence of idolatry, yet remained in the midst of it for two, perhaps three, years—faithfully employed in his Master’s work; yet waiting for the fittest time of open protest against Diana’s worship.13 So admirably is “the spirit of power and love” disciplined by “the spirit of a sound mind.”1 But, “compassed about, as we are, with so great a cloud of witnesses”2 let us yet turn aside to look unto One greater than all—to One, whose example in every temper of Christian conduct affords equal direction and encouragement. Jesus could testify to his Father, “The zeal of thine house hath eaten me up.”3 He was ever ready to put aside even lawful engagements and obligations, when they interfered with this paramount demand.4 Yet was his zeal tempered with a careful restraint from needless offence. Rather would he work a miracle,5 and retreat from publicity,6 than seem to give occasion to those that might desire it. And if we bear the stamp of his disciples, without rushing into offence in the waywardness of our own spirits, while rejoicing to have our own “names cast out as evil,”7 we shall at the same time be tender of any reflection on the name of our God, as of our dearest friend and benefactor. We shall feel any slight of his honor as sensitively as a wound to our own reputation; nor shall we hesitate to thrust ourselves between, to receive on ourselves any strokes that may be aimed at his cause.8 This combined spirit of self-denial and self-devotedness, kindles the flame, which “many waters cannot quench, neither can the floods drown.”9 ‘I could bear,’ said holy Brainerd, ‘any desertion or spiritual conflict, if I could but have my heart burning all the while within me with love to God, and desires for his glory.’10 It is indeed a delightful exercise, to “spend and be spent” in the service of Him, who for our sakes was even consumed by the fire of his own zeal.11 However, the surest evidence of Christian zeal is—when it begins at home—in a narrow scrutiny, and “vehement revenge” against the sins of our own hearts.12 Do we mourn over our own forgetfulness of God’s words? Are we zealous to redeem the loss to our Saviour’s cause from this sinful neglect? And do we plainly show, that our opposition to sin in the ungodly is the opposition of love? And is this love manifested to the persons and souls of those whose doctrines and practice we are constrained to resist, and in a careful restraint from the use of unhallowed “carnal weapons” in this spiritual “warfare?”13 Perhaps the weak, timid child of God may be saying, ‘I can do nothing for my God. I suffer his words to be forgotten, with little or no success in my efforts to prevent it. Are you then making an effort? Every work done in faith bears fruit to God and to his church. You may not see it. But let your secret chamber witness to your zeal; and the Lord “will not be unrighteous to forget your work and labor of love.”14 He will even strengthen you for your dreaded conflict—the open confession of his cause—“For he hath chosen the weak things of the world to confound the things that are mighty.”1 Or, should peculiar trials restrain the boldness of your profession, you may be found in the end to have made as effectual resistance to the progress of sin by your intercession before God, as those who have shown a more open front in the face of the world. 1 Matt. 23:15. Gal. 6:12, 13. 2 John 16:2. Rom. 10:2, 3. Gal. 1:13, 14. Phil. 3:6. 3 Gal. 4:17. 4 James 3:15. 5 Matt. 15:1, 2; 23:25. 6 Luke 9:54, 55. 7 Rom. 14:1–6. 8 Matt. 23:23. 1 Luke 23:34. 2 Numb. 12:3, 13. 3 Exod. 32:19. 4 Ex 32:30–32. 5 1 Kings 18:17–40. 6 1Ki 19:10. 7 Acts 14:13–18. 8 Ib. 17:16. 9 Ib. 18:5. 10 Gal. 2:5. 11 Acts 20:24. Phil. 2:17. Rev. 12:11. 12 Gal. 4:18. 13 Acts 19:10; 20:20, 21. 1 2 Tim. 1:7. 2 Heb. 12:1. 3 Ps. 69:9, with John 2:17. Isa. 59:17. 4 Luke 2:49. 5 Matt. 17:24–27. 6 John 6:15. 7 Luke 6:22. Acts 5:41. 8 Ps. 69:9. Rom. 15:3. Comp. Ps. 89:50, 51. 9 Cant. 8:7 10 Brainerd’s Diary. Edwards’ Works, iii. 107. 11 Luke 12:50. 12 Comp. 2 Cor. 7:11. Rev. 3:19. 13 See 2 Cor. 10:4. James 1:20. 14 Heb. 6:10. 1 1 Cor. 1:27. Psalm 119:140 Your word is very pure, Therefore Your servant loves it. pure: Ps 119:128 Ps 12:6 Ps 18:30 Ps 19:8 Pr 30:5 Ro 7:12,16,22 1Pe 2:2 2Pe 1:21 Related Passages: Psalms 119:128 Therefore I esteem right all Your precepts concerning everything, I hate every false way. Psalms 12:6 The words of the LORD are pure words; As silver tried in a furnace on the earth, refined seven times. Psalms 18:30 As for God, His way is blameless; The word of the LORD is tried; He is a shield to all who take refuge in Him. Psalms 19:8 The precepts of the LORD are right, rejoicing the heart; The commandment of the LORD is pure, enlightening the eyes. Proverbs 30:5 Every word of God is tested; He is a shield to those who take refuge in Him. Your word is very pure (Heb. tried, or refined) - Gold has need to be refined; but thy word is purity itself, reflecting the holiness of Jehovah's character and government, and requiring and leading to purity of heart and life. Therefore Your servant loves (Lxx = agapao) it - Therefore is a term of conclusion. The conclusion is based on the purity, perfection and infinite worth of the Word of God. Something so valuable is worthy of our wholehearted love, our daily devotion, our continual consumption! We are not advocating Bibliolatry, but love of the Word of God that prompts love of the God of the Word Who would graciously give us such a priceless, eternal gift (cf Mk 13:31+, Luke 21:33+). You do realize His Word is His love gift to us don't you? Does your daily (not monthly) time in His Word demonstrate that you truly love it? If you love someone, you want to spend time with them. It is simply that simple! Are you spending time in His Word or just spending time, spinning your wheels, wasting your time, the time of your life? If so then God has a good antidote for this spiritual illness in Psalm 90:12 "So teach us to number our days, That we may present to You a heart of wisdom." (cf THIS TIME OF PRESENTATION - 2 Cor 5:10+) Notice Moses' prayer is not to number our years but our days. We celebrate birthdays, but should celebrate days, for each is a gift from God and we need His wisdom as to how to best redeem the time of our lives each day (Eph 5:16+). Are you making your days (even better, your minutes) count (for eternity - cf Mt 6:19-21+ - v21 begs question - "Where is your treasure?") or are you just counting your days (minutes)? The former will yield an abundant harvest of spiritual fruit throughout eternity (DO YOU REALLY BELIEVE THAT STATEMENT? IT IS TOTALLY BIBLICAL - cf Jn 15:16NLT), while the latter is lost forever down the the corridors of time (See Redeem the Time). Charles Bridges - The Psalmist’s love for the law of his God may account for the “zeal” he felt on account of its general neglect. All other systems of religion (or rather of “philosophy falsely so called”) allure their disciples by the indulgence of carnal lust or self-complacent pride. The word of God outweighs them all in its chief excellence—peculiar to itself—its purity. “Every word is very pure2—tried to the uttermost” in the furnace, and found to be absolutely without dross.3 Its promises are without a shadow of change or unfaithfulness. Its precepts reflect the holy image of their Divine Author. In a word it contains ‘truth without any mixture of error for its matter’4—“Therefore thy servant loveth it.” ‘No one but a true servant of God can therefore love it, because it is pure; since he who loves it must desire to be like it, to feel its efficacy, to be reformed by it.’5 The unlettered believer cannot well discern its sublimity; but he loves it for its holiness. The mere scholar, on the other hand, admires its sublimity—but the secrets which it reveals (such as the pride of the natural heart struggles to conceal) forbid him to love it.6 Its purity, which is the matter of love to the one, excites enmity in the other. From “the glass” which shows him “his natural face”—his neglected obligations—his fearfully self-deluded state—and his appalling prospects—he turns away in disgust. The indulgence of sin effectually precludes the benefit of the most industrious search into the word of God. The heart must undergo an entire renewal—it must be sanctified and cleansed, yea, be “baptized with the Holy Ghost,”7 before it can discern, or—when it has discerned—can love, the purity of the word of God. Witness the breathings of Brainerd’s soul in this holy atmosphere, ‘Oh that my soul were holy, as he is holy! Oh that it were pure even as Christ is pure; and perfect, as my Father in heaven is perfect! These I feel are the sweetest commands in God’s book, comprising all others.’8 ‘Oh how refreshing’—exclaims the beloved Martyn—‘and supporting to my soul was the holiness of the word of God! Sweeter than the sweetest promise at this time, was the constant and manifest tendency of the word, to lead men to holiness and the deepest seriousness.’9 The valuable end for which we “desire this word” is, “that we may grow thereby,”1—grow in purity of heart and conduct; learning to shrink from the touch of sin; “cleansing ourselves from all filthiness of flesh and spirit, and perfecting holiness in the fear of God.”2 Our “esteem” for it—“more than our necessary food”3—will be in proportion to our growth in grace, an evidence of this growth, and a constant spring of holy enjoyment. An additional excitement to love its purity is the exhibition of that purity imbodied in our perfect pattern in Him, “who was holy, harmless, undefiled, and separate from sinners.”4 For the habit of beholding the Saviour with the eye of faith in the glass of the word, conforms us to his image.5 But be it ever remembered, that its holiness can have no fellowship, and communicate no life, except in its own atmosphere. Oh! for a larger influence of the Spirit of God upon our souls, that we may enjoy the purifying delights of the word of God; that we may live in it, live by it, to the glory of our dear Redeemer, and to the edification of his Church! 2 Prov. 30:5. Ps. 19:8. 3 Prayer Book translation. Comp. Ps. 12:6. 4 Locke. 5 Bp. Horne in loco. 6 See John 3:20. 7 Matt. 3:11. 8 Edwards’ Works, 3:171. 9 Martyn’s Life, pp. 206, 207. 1 1 Peter 2:2. 2 2 Cor. 7:1. 3 Job 23:12. 4 Heb. 7:26. 5 Com. 2 Cor. 3:18. Handle with Care - In an excavation at Jerusalem, archeologist Gabriel Barkay uncovered a small copper scroll with writing on it from the Bible. This fragment of Scripture was brittle and tarnished with age. Barkay took it to his laboratory and worked with unbelievable patience and delicate care to unroll it without destroying it. Dated around 400 BC, the scroll was a very important find because it contained the earliest written Hebrew name for God, Yahweh (or Jehovah). Apparently the scribe who copied it had broken with the practice of never writing that sacred name. Always before, because of their reverence for its holiness, Jewish scribes had felt unworthy to pen that special name. The Bible is God's holy, inspired, infallible Word, and we must handle its truths with the same care Barkay gave to his discovery and the same reverence the copyists gave to God's name. Scripture comes to us from God's heart. Therefore, we must guard its message with integrity by "rightly dividing the word of truth" (2 Tim. 2:15). We must respect its every word. To take Scripture out of context or twist its meaning to serve our purposes or justify our own opinions is to dishonor God's Word and His name. The Bible stands, and it will forever When the world has passed away; By inspiration it has been given-- All its precepts I will obey. --Lillenas Open your Bible prayerfully, read it carefully, and obey it joyfully. Psalm 119:141 I am small and despised, Yet I do not forget Your precepts. small (KJV): Ps 22:6 40:17 Pr 15:16 16:8 19:1 Isa 53:3 Lu 6:20 9:58 2Co 8:9 Jas 2:5 yet do (KJV): Ps 119:109,176 Pr 3:1 I am small and despised, Yet I do not forget Your precepts. Charles Bridges - Evidently David did not love the word for selfish gain. “Small and despised” was his condition, when the Lord first looked on him.6 it was also the reproach, which in the height of his glory he endured for the name of his God.7 “Yet—stripped and destitute as he might be—did he not forget his precepts.” The remembrance of his God was a cheering encouragement to his faith in his lowly condition;8 and no less his support in the far greater trials of his prosperity. Thus habitually did he realize the unspeakable privilege of an ever-present God! The objects of the Lord’s sovereign choice,9 whom he has stamped as a “peculiar treasure unto him above all people,” and whom at the day of his approaching he will bring forth as the “jewels”10 of his crown—are most frequently in their worldly condition11—always in the eyes of the world,12 and in their own estimation,13—“small and despised.” And yet pride and hypocrisy in the natural heart will sometimes assume this character for selfish ends. This language of humility is not unfrequently in the mouth of the professor, to enable him to maintain “a name to live” in the church of God. But are those, who call themselves “small and despised,” willing to be taken at their word? Are they content to be despised by those, whose esteem this “voluntary” spurious “humility” was meant to secure? Do they really believe themselves to be what they profess—false, vile, mean, deceitful creatures? Have they any experimental knowledge of the depth of inner wickedness—that God could open door after door in “the chamber of imagery” to confound them with the sight of greater, and yet “greater abominations?”14 When, therefore, they “take the lowest place,” do they feel it to be their own place? Or does not the language of self abasement mean in the eyes of God—‘Come see how humble I am?’1 Christian! think not these self-inquiries unnecessary for the cautious scrutiny of thine own heart. A self-annihilating spirit before men, as well as before God;—to feel “small and despised,” when we have a reputable name in the Church—is a rare attainment—a glorious triumph of victorious grace—usually the fruit of a sharp affliction. This was the spirit of Brainerd—that meek and lowly disciple of his Master, who would express his astonishment, that any one above the rank of “the beasts that perish” could condescend to notice him.2 But if we are small and despised in the estimation of men, let us think of “Him, whom man despiseth—Him whom the nation abhorreth.”3 Never was such an instance of magnanimity displayed, as when Pilate brought out the blessed Jesus, arrayed in the mockery of royalty, and with the blood streaming from his temples; and said, “Behold the man!”4 Then was there a human being, sustaining himself in the simple exclusive consciousness of the favor of God, against the universal scorn of every face. This was independence—this was greatness indeed. With such a pattern before our eyes, and such a motive touching our hearts, we may well account it “a very small thing, that we should be judged of man’s judgment.”5 What upheld “the man Christ Jesus,” will uphold his servants also. “He committed himself to him that judgeth righteously.”6 Must we not desire to “know the fellowship of his sufferings”—yea, to rejoice in the participation of them?7 Christian! dost thou love to be low, and still desire to be lower than ever? “Small and despised” as thou art in thine own eyes, and in the eyes of the world, “thou art precious in the eyes of him” who gave a price “for thy ransom”—infinitely more precious than “Egypt, Ethiopia, and Seba,”8 and who will suffer “none to pluck thee out of his hands.”1 Many may rebuke thee; many may scorn thee: even thy brethren may treat thee with contempt; yet thy God, thy Redeemer, will not depart from thee, will not suffer thee to depart from him; but will put his Spirit within thee, and bring forth his precepts to thy remembrance, that thou mayest keep them, and many a sweet supporting promise for thy consolation. Therefore, “fear not, thou worm Jacob: I will help thee, saith the Lord, and thy Redeemer, the Holy One of Israel.”2 6 1 Sam. 16:11. 7 2 Sam. 6:20. 8 1 Sam. 17:34–36. 9 Exod. 19:5. 10 Mal. 3:17. 11 1 Cor. 1:27–29. James 2:5. 12 1 Cor. 4:9–13. 13 Ps. 40:17. 1 Cor. 15:9. Eph. 3:8. 14 Ezek. 8:5–15 1 ‘Many hypocrites make great pretences to humility as well as other graces. But they cannot find out what a humble speech and behavior is, or how to speak and act, so that there may be indeed a savor of Christian humility in what they say or do. That sweet humble air and mien is beyond their art, being not “led by the Spirit,” or naturally guided to a behavior becoming holy humility by the vigor of a lowly spirit within them. And therefore they have no other way, but to be much in declaring that they are humble, and telling how they were humbled to the dust at such and such times, and abounding in very bad expressions about themselves,—such as—‘I have a dreadful wicked heart,’—‘Oh! this cursed heart of mine,’ &c. Such expressions are very often used—not with a heart broken—not with the tears of her that “washed Jesus’s feet with her tears”—not as “remembering and being confounded, and never opening their mouth because of their shame when God is pacified,” (Ezek. 16:63,) but with a light air, or with Pharisaical affectation.’—Edwards on Affections, part iii. sect. vi. 2 ‘God feeds me with crumbs. Blessed be his name for anything! I felt a great desire that all God’s people should know how mean, and little, and vile I am, that they might see I am nothing, that so they might pray for me aright, and not have the least dependence upon me. I could not bear to think of Christians showing me any respect. I saw myself exceedingly vile and unworthy; so that I was ashamed that any one should bestow any favor upon me, or show me any respect.’—Brainerd’s Diary. 3 Isa. 49:7. Comp. Psalm 22:6. 4 John 19:5. 5 1 Cor. 4:3. 6 1 Peter 2:23. 7 Phil. 3:10. 1 Peter 4:13. 8 Comp. Isa. 43:3, 4, with Acts 20:28. 1 John 10:28. 2 Isaiah 41:14. Psalm 119:142 Your righteousness is an everlasting righteousness, And Your law is truth. Thy righteousness (KJV): Men, as Bp. Horne observes, may decree wickedness by a law; or they may change their decrees, and with them what is right to-day may be wrong to-morrow; but the law of God is righteousness, and it is truth, to-day and for ever. an everlasting (KJV): Ps 119:144 36:6 Isa 51:6,8 Da 9:24 2Th 1:6-10 and thy (KJV): Ps 119:151 19:9 Joh 17:17 Eph 4:21 Your righteousness is an everlasting righteousness, And Your law is truth. Charles Bridges - The Psalmist, in the midst of his trials, could not “forget the precepts,” while he maintained so just a perception of their exalted character. His mind at this time seems to have been filled with the contemplation of the righteous government of God. He therefore repeats his adoration,3 not as applied to any particular instance—but as distinguishing the general character of His administration from “everlasting.” But on whom is this government appointed to rest? Think of our Immanuel—the human brow encircled with Divine glory—the crucified hands wielding the sceptre of the universe—Him, whom they mocked as the king of the Jews, seated on his own exalted throne—“King of kings, and Lord of lords!” “The government is upon his shoulder: and of the increase of his government and peace there shall be no end.”4 How delightful to join Jehovah himself in the ascription of praise—“Thy throne, O God, is forever and ever; a sceptre of righteousness is the sceptre of thy kingdom!”5 How glorious also to praise that everlasting righteousness—the ground on which the administration of his Church is framed—which Jesus “brought in,” and “which is unto all them that believe;”6 which, when once clothed with it, is our infinite glory and reward! “Every ordinance of man” is connected only with time. The Divine government has a constant reference to eternity, past and to come. “And I heard,” said the enraptured disciple, “the angel of the waters say; Thou art righteous, which art, and wast, and shalt be; because thou hast judged thus.”7 Every instance, therefore, of his righteous administration, is that display of the Divine character, which constrains the adoration of heaven.8 “One cried to another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of his glory.” His “law”—the manifestation of his “righteousness,”—“is the truth.” “Thy word is true from the beginning! and every one of thy righteous judgments endureth forever.”9 This truth is the law of righteousness, which Jesus bound himself to “fulfil”10—to which he “came to bear witness”11—and to which he commended his people to his Father as the means of their sactification,1 for what else is holiness, but the influences of truth, digested and practically imbodied in the life and conduct? There may be fragments of truth elsewhere found—the scattered remnants of the fall. There may be systems imbued with large portions of truth deduced from this law. But here alone is it found perfect—unsullied. How carefully, therefore, should we test, by this standard every doctrine—every revelation;2 receiving with implicit subjection all that is conformed to it;3 rejecting with uncompromising decision whatever will not abide the fiery trial.4 Most careful also should we be to preserve its unadulterated simplicity.5 Even the most seemingly trifling infusion of fundamental error is the grain of poison cast into the food, and making it “a savor of death unto death.” Such was the error of the Galatian Church—“another Gospel, yet not another”6—not deserving the name—not putting ordinances in the stead of Christ: an error too gross to beguile a Christian profession—but what is far more subtle, and equally destructive, mixing them with Christ; thus impairing the integrity of the foundation, paralyzing the springs, poisoning the sources of life, yea, converting life itself into death.7 Let this church stand out as a beacon to our own—as a much-needed warning to each of her members. But in a more general view, let us adore the Divine revelation, as bearing so full an impress of a “God that cannot lie”—of a “covenant ordered in all things” beyond human contrivance, “and sure” beyond the possibility of a change.8 How many dying testimonies have sealed the truth of the precious promises! Joshua,9 Simeon,10 and a “cloud of witnesses with which we are compassed about,”11 have “set to their seals that God is true”12—that “all the promises of God are in Christ Jesus yea and amen,”13—that “all are come to pass unto them, and not one thing has failed thereof.” Equally manifest is the truth of his threatenings. Hell is truth seen too late. Those on the right hand and those on the left, at the great day of God, will combine their testimony to the declaration of the “Faithful and True Witness,”14—“Heaven and earth shall pass away, but my words shall not pass away.”15 3 Comp. Ps 119:137. 4 Isaiah 9:6, 7. 5 Psalm 45:6. Heb. 1:8. 6 Dan. 9:24. Rom. 3:22. 7 Rev. 16:5. 8 Isaiah 6:3. 9 Ps 119:160. 10 Matt. 3:15. 11 John 18:37. 1 John 17:17. 2 1 Thess. 5:21. 1 John 4:1. 3 Acts 17:11, 12. 4 Isaiah 8:20. Gal. 1:8, 9. 5 2 Cor. 2:17; 4:2. 6 Gal. 1:6, 7. 7 Gal 4:9–11; 5:1–4. 8 Titus 1:2. 2 Sam. 23:5. 9 Josh. 23:14. 10 Luke 2:25–29. 11 Heb. 12:1. 12 John 3:33. 13 2 Cor. 1:20. 14 Rev. 3:14. 15 Matt. 24:35. Psalm 119:143 Trouble and anguish have come upon me, Yet Your commandments are my delight. BGT Psalm 118:143 θλῖψις καὶ ἀνάγκη εὕροσάν με αἱ ἐντολαί σου μελέτη μου LXE Psalm 119:143 Afflictions and distresses found me: but thy commandments were my meditation. KJV Psalm 119:143 Trouble and anguish have taken hold on me: yet thy commandments are my delights. NET Psalm 119:143 Distress and hardship confront me, yet I find delight in your commands. CSB Psalm 119:143 Trouble and distress have overtaken me, but Your commands are my delight. ESV Psalm 119:143 Trouble and anguish have found me out, but your commandments are my delight. NIV Psalm 119:143 Trouble and distress have come upon me, but your commands are my delight. NLT Psalm 119:143 As pressure and stress bear down on me, I find joy in your commands. NRS Psalm 119:143 Trouble and anguish have come upon me, but your commandments are my delight. NJB Psalm 119:143 Though anguish and distress grip me your commandments are my delight. NAB Psalm 119:143 Though distress and anguish come upon me, your commands are my delight. YLT Psalm 119:143 Adversity and distress have found me, Thy commands are my delights. GWN Psalm 119:143 Trouble and hardship have found me, but your commandments still make me happy. Trouble: Ps 119:107 18:4,5 88:3-18 116:3 130:1 Mk 14:33,34 yet : Ps 119:16,47,77 Job 23:12 Joh 4:34 GOD'S COMMANDMENT CURE FOR DISTRESS Trouble (tsar; Lxx - thlipsis) and anguish (matsoq; Lxx - anagke) have come upon me (Lit - found me) - This describes most of us at some time in our life! So this is a good passage to memorize and meditate upon! Yet Your commandments are my delight (shaashuim) - Praise God for this term of contrast, YET, a small "hinge word" which opens a door into green pastures and quiet waters of God's perfect commandments. If we delight in them, we find them sweeter than honey and they restore our souls and enabled by God's Spirit we delight to obey them, walking like Jesus walked, so that we might please our Father in Heaven. The Septuagint translate delight with the noun melete (see cognate meletao) which means meditation, study, giving attention or thought to. The Septuagint adds the nuance that when we are in distress, we should delight in God's Word, meditating upon it, giving it our full attention. That's Jehovah Rapha's prescription for trouble, anguish and distress! Delight (08191)(shaashuim from shaa = to take delight in) means delight (that which gives great pleasure, satisfaction and joy). Baker - A masculine plural noun meaning delight. It often describes the delight given to the one who follows God's teachings, laws, and testimonies (Ps. 119:24, 77, 92, 143, 174). Wisdom, in creation, was constantly God's delight (Prov. 8:30, 31). It is used figuratively in the phrase a delightful plant, a pleasant plant to refer to God's pleasure in the people of Judah (Isa. 5:7); likewise Ephraim was God's pleasant child (Jer. 31:20), His dear son (kjv). (The Complete Word Study Dictionary – Old Testament) Distress (04689)(matsoq from tsuq = to constrain, bring into straits, press upon, great external pressure) means anguish (= agonizing physical or mental pain; torment, misery), distress, stress, straits. Note in 4 of the 6 uses matsoq clearly refers to hardships and anxiety especially brought on from disobeying the Lord (Deut. 28:53, 55, 57; Jer. 19:9). THOUGHT - Oh to hear this truth and heed this truth, so that the next time we are tempted to commit flagrant, willful disobedience, we recall matsoq to our minds!!! But praise God for Ps 119:143 where the psalmist was in anguish (makes you think this was David writing Ps 119), but was relieved by delighting in God's commandments! The NLT paraphrases it "As pressure and stress bear down on me, I find joy in your commands." Amen and amen! Gilbrant - The masculine noun, mātsôq, is derived from tsûq, "to press upon." The verb has a number of cognates which connote "narrow," "tight." The KJV, therefore, often translates mātsôq as "straits" or "straitness," referring to a place of great distress. Mothers would be forced to eat their own children if they disobey and forsake his commands. In a time of "distress" that enemies would bring Israel when they found themselves under God's curse, such atrocities would occur (Deut. 28:53-59). When David hid from King Saul in the cave of Adullam, 1 Sam. 22:2 states that men who were in distress joined forces with him. (Complete Biblical Library) Matsoq - 6v - anguish(1), distress(5). Deut. 28:53; Deut. 28:55; Deut. 28:57; 1 Sam. 22:2; Ps. 119:143; Jer. 19:9 Deuteronomy 28:53+ “Then you shall eat the offspring of your own body, the flesh of your sons and of your daughters whom the LORD your God has given you, during the siege and the distress (Lxx - stenochoria = narrow place, figuratively, as the restrictiveness and pressures brought on by inner or outer problems) by which your enemy will oppress you. Deuteronomy 28:55+ so that he will not give even one of them any of the flesh of his children which he will eat, since he has nothing else left, during the siege and the distress Lxx - stenochoria = narrow place, figuratively, as the restrictiveness and pressures brought on by inner or outer problems) by which your enemy will oppress you in all your towns. Deuteronomy 28:57+ and toward her afterbirth which issues from between her legs and toward her children whom she bears; for she will eat them secretly for lack of anything else, during the siege and the distress Lxx - stenochoria = narrow place, figuratively, as the restrictiveness and pressures brought on by inner or outer problems) by which your enemy will oppress you in your towns. 1 Sa 22:2 (see commentary) Everyone who was in distress (matsoq; Lxx - anagke) , and everyone who was in debt, and everyone who was discontented gathered to him; and he became captain over them. Now there were about four hundred men with him. Psalms 119:143 Trouble and anguish have come upon me, yet Your commandments are my delight. Jeremiah 19:9 “I will make them eat the flesh of their sons and the flesh of their daughters, and they will eat one another’s flesh in the siege and in the distress with which their enemies and those who seek their life will distress them.”’ Charles Bridges - Christian! expect not unmixed sorrow or uninterrupted joy as your present portion. Heaven will be joy without sorrow. Hell will be sorrow without joy. Earth presents to you every joy mingled with grief—every grief tempered with joy. To be accounted “small and despised” does not comprise the whole of your trials. Like the great apostle, you must expect not only “trouble” without, but “anguish” within.16 Others may not have it.17 But your Saviour engages, “You shall.”1 To all his people he has not meted out the same measure. Some have rebuke. Some have a scourge. But all have the cross—and this a daily cross2—not a single or an occasional trial—but a life of trial—constant contradiction to the will—constant mortification of the flesh. And this takes hold of us. We cannot escape from it. Should we wish to escape it? This discipline, as Luther observes in his own way (and who was a better calculator in this school?) is more necessary for us than all the riches and dignities of the whole world. And the exercise of faith and patience in the endurance will bring more honor to God and profit to ourselves than a life of ease and indulgence. The instruction of the rod delivers us from its curse, and brings a substantial and enriching blessing.3 But how precious is the sympathy of Jesus—“in all things made like unto his brethren”—enduring trouble and anguish inconceivable to human apprehension, “that he might be a merciful and faithful High Priest to succor his tempted people!”4 How does it lift up our head amid the billows, when in communion with our Lord we can call to mind, that his sorrow was for the sake of his dear purchased people; that they might drink their lighter cup bereft of its bitter ingredients! The Psalmist did not find that the Lord afflicted him to leave him in misery, but rather to increase his happiness. The precepts which he had not forgotten,5 were now his delights. The scriptural records of the trials of the Lord’s people bear similar abundant testimony to the inexhaustible resources of support in the Book of God; and they “are written for our learning, that we through patience and comfort of the Scriptures might have hope.”6 The child of God, whose thoughts are habitually occupied in the word, will always find it to be his food and light, his joy and strength; witnessing within, the presence and power of God, even where its sensible comfort may not be enjoyed. But specially is affliction the time that unfolds the delights of the word7, such as more than counterbalance the painful trouble and anguish of the flesh. Such cheering prospects of hope and deliverance does it set forth! Such mighty supports in the endurance of trial does it realize! Truly the experimental power of the word in keeping the soul alive—much more than this—cheerful—sustained—established8—is there any blessing like this—the fruit of the cross? Can we mourn over that cross, that brings so gainful a harvest? The bitterness of the cross then best realizes the delights of the commandments. But never does the believer more “rejoice in tribulation,” than when the “trouble and anguish which take hold of him” is for the love he bears to the name of his dear Lord.9 Persecution for his sake, far from appalling him, only endears his service to his heart. It is in his eyes—not a penalty endured, but a privilege conferred, “to suffer for his name’s sake.”1 But contrast the condition of the child of God and the follower of the world in the hour of affliction. The one in the midst of his troubles drinks of the fountain of all-sufficiency: and such is his peace and security, that, “in the floods of great waters they shall not come nigh unto him.”2 The other, “in the fulness of his sufficiency is in straits”3 David could look upward, and find the way of escape in the midst of his trouble: but for Saul, when “trouble and anguish took hold of him,” no source of comfort opened to his view. “God was departed from him, and was become his enemy.”4 It was therefore “trouble” without support; “anguish” without relief,—“trouble and anguish;” such as will at length “take hold of” them that forget God, when nothing will be left, but the unavailing “cry to the mountains and the hills to fall upon them, and cover them.”5 Thanks be to God for deliverance from this fearful prospect! Thanks for the hope of unfading “delights,” when earthly pleasures shall have passed away! The first sheaf of the heavenly harvest will blot out the painful remembrance of the weeping seed-time which preceded it.6 The first moment of heaven will compensate for all the “troubles and anguish” of earth; and these moments will last throughout eternity. “Say ye to the righteous, it shall be well with him,”7 eternally well. 16 2 Cor. 7:5; 1:8. 17 Psalm 55:19; 73:3–5 1 John 16:33. Comp. Acts 14:22. 1 Thess. 3:3. 2 Tim. 3:12. Rev. 7:14. 2 Luke 9:23. 3 Psalm 94:12. 4 Heb. 2:17, 18. 5 Ps 119:141. 6 Rom. 15:4. 7 Verse 92. 8 Deut. 8:3. Matt. 4:4. 9 Acts 5:41. 1 Phil. 1:29. One of the witnesses for the truth, when imprisoned for conscience’ sake in Queen Mary’s persecution of the Church, is said to have thus written to a friend:—‘A prisoner for Christ! What is this for a poor worm? “Such honor have” not “all his saints.” Both the degrees which I took in the University have not set me so high as the honor of becoming a prisoner of the Lord.’ Philpot, again, could say of his prison—‘In the judgment of the world we are in hell; but I find in it the sweet consolations of heaven.’ So also holy Bradford—“My prison is sweeter to me than any parlor, than any pleasure I have had in all my life.’ 2 Ps. 32:6. 3 Job 20:22. 4 1 Sam. 28:15, 16. 5 Rev. 6:16. 6 Ps. 126:5, 6. 7 Isa. 3:10. Psalm 119:144 Your testimonies are righteous forever; Give me understanding that I may live. (PRAYER) righteousness (KJV): Ps 119:138,152 Mt 5:18 1Pe 1:23-25 give me (KJV): Ps 119:34,66,73,169 2Co 4:6 1Jn 5:20,21 understanding (KJV): Pr 10:21 Isa 6:9,10 27:11 Jer 4:22 Da 12:10 Ho 4:6 Mt 13:19 Joh 17:3 Your testimonies are righteous forever; Give me understanding that I may live. Charles Bridges - What deep—weighty—impressive thoughts were exercising the Psalmist’s mind! He had just marked the happy influence of the testimonies upon the believer’s heart. Now he again recurs to their righteousness—as the Divine administration—not subject to the incessant variations of the human standard—but everlasting—of unalterable obligation—binding us unchangeably to God, and God to us. His creatures can virtually make them void by their rebellion;9 but they cannot change their character, or shake their foundation. Nay—themselves shall be the instruments of their fulfilment. Every word shall be established either by them as his obedient servants, or in and upon them as rebel transgressors. What solemn weight therefore is due to this Divine standard! It seems now to be trampled under foot; but its “righteousness”—inflexible in its demands, and unalterable in its obligations—will ere long assert its sovereignty over the world, when every other standard shall have passed away. It will be the rule of the Divine procedure at the great day of decision. When the “great white throne” is set up—when “the dead, small and great, stand before God, and the books are opened, and another book is opened, which is the book of life; and the dead are judged out of those things which were written in the books, according to their works”1—the acknowledgment will be made throughout the universe of God, “The righteousness of thy testimonies is everlasting.” How glorious is the confidence of being dealt with in that great day upon an everlasting foundation of righteousness?2 But this view of the Divine “righteousness,” and “everlasting” obligation of the testimonies, naturally suggests the prayer for a more spiritual, enlightened, and experimental acquaintance with them. Often before had the petition been sent up.3 But who can cry too often or too earnestly? One ray of this “understanding” is of far higher value than all the intellectual or speculative knowledge in the world.4 If its first dawn exhibits the infinite difference between light and darkness—if prayer for it implies a measure already received, still—Give me understanding—will be the cry—not of the “little child” whose spiritual perception is just opening—but of the “father, who has known him that is from the beginning.”5 ‘Let me know the holiness of thy “testimonies”—their extent—their perfection—their intimate connection with every part of my daily walk—with the restraint of my inclination, the regulation of my temper, the direction of every step of my path. And indeed the more devoutly we study them, the more shall we feel our need of supplication for Divine teaching, to give us more adoring and thankful views of the government of God, and to subjugate our cavilling disposition to the humbling influence of faith.’ The principle of spiritual and eternal life flows from the enlightened perception of the testimonies of God. “Give me understanding, and I shall live.” For “this is life eternal, that we might know thee the only true God and Jesus Christ whom thou hast sent.”6 His testimonies are the revelation of himself. If then we “have an unction from the Holy One, and know all things,”7 our knowledge of them will become more spiritual in its character, more experimental in its comforts, and more practical in its fruits. And thus, “the life of God in the soul” will invigorate us for higher attainments in evangelical knowledge, and more steady advancement in Christian holiness. But how infinitely do we live below the full privilege of knowing God in his testimonies! Christians of a Scriptural standard are “forgetting those things which are behind, and reaching forth unto those things which are before. Let us, therefore, as many as be perfect, be thus minded.”8 And then—what will it be at the great consummation; when our God of love will have put his last hand to his glorious work; when the mark of all our aims—the term of all our hopes and desires—all that we have so long labored for—so earnestly panted after—so restlessly pursued—when all shall be attained? Then indeed we shall live a life worthy of the name—not as now under the shadowed glimmerings—but under the immediate full-eyed glory of his light and love; having escaped forever the deadliest of all dangers—sin—the very deadliness of death itself. 9 Ps 119:126. 1 Rev. 20:11, 12. 2 Acts 17:31. 3 Ps 119:33, 34, 73. 4 Jer. 9:23, 24. 5 1 John 2:13, 14. 6 John 17:3. 7 1 John 2:20. 8 Phil. 3:13, 15. Psalm 119:145 Qoph. I cried with all my heart; answer me, O LORD! I will observe Your statutes. (PRAYER) cried (KJV): Ps 119:10 61:1,2 62:8 86:4 102:1 *title Ps 142:1,2 1Sa 1:10,15 Jer 29:13 I will (KJV): Ps 119:44,106,115 Qoph. I cried with all my heart; answer me, O LORD! I will observe Your statutes. M.