Exposition of Psalm CXIX. As illustrative of the character and exercises of Christian experience

Front matter

Qass

Book Mgth

EXPOSITION OF PSALM CXIX.

Preface

will mark in the infirmities of the ancient people of God a picture of his own heart, answering, as in water face answereth to face ; " ^ and in comparing their spiritual- exercises with his own, will be ready to acknowledge — ^^All these worketh that one and the self-same Spirit, dividing to every man severally as he will/^ ^

In this view, it is the object of this work to exhibit an Old Testament believer in a New Testament garb, as one " walking in the same spirit, and in the same steps" with ourselves; and, in bringing his features of character to the Evangelical standard, it is presumed, that the coiTespondence will be found to be complete. Faith which worketh by love ^ — the fundamental distinction of the Gospel — pervades the whole man ; with at least an implied reference to the one way of access to God,^ and a distinct regard alike to the promises, ^ and to the precepts,^ of Divine revelation. Nor are the workings of this principle delineated with less accuracy. In all the variety of Christian feelings and holy conduct, we observe its operations leading the soul into communion with God, and moulding every part into a progressive conformity to his image. When we view the " man after God's own heart" — taking God for his portion 7 — associating with his people, ^ and feeding upon his word ; 9 when we mark his zeal for his Master's glory — his devotedness and self-denial in his Master's work — when we see him ever ready to confess his name,!^ to bear his reproach, and caring

1 Prov. xxvii. 19.

PREFACE. V

^nly to answer it by a more steady adherence to his service i— -do we not in those lineaments of character recognize the picture of one, who in after times could turn to the churches of Christ, and say~^' Wherefore, I beseech you, be ye followers of me ? 2 Qr can we recollect the Psalmist's insight into the extent and spirituality of the law of God,^ and his continual conflict with indwelling sin 4— -awakening in him the spirit of wrestling prayer,5 and confidence in the God of his salvation 6_and not be again forcibly reminded of him, who has left upon record the corresponding history of his own experience— We know, that the law is spiritual ; but I am carnal, sold under sin : I was alive without the law once : but when the commandment came, sin revived, and I died ; O wretched man that I am ! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord ! " t In short, let his instancy in prayer s and praise 9 be remembered— his determined i<> and persevering 11 cultivation of heart religion 12 and practical holiness ; his hungering and thirsting after righteousness;!^ his jealous fear i§ and watchful tenderness 16 against sin, and regard for the honour of his God ; i7 his yearning compassion over his fellow-sinners ; is his spiritual taste ; i9 his accurate discernment ; 20 the " simplicity of his dependence,^! and the godly sincerity of his obedience ; 22 his

Vi PREFACE;

peace of mind and stability of profession his sane* tified improvement of the cross ; - his victory over the world ; ^ his acknowledgment of the Lord's mercy ; ^ his trials of faith and patience ; ^ his heavenly liberty in the ways of God ; ^ his habitual living in his presence, 7 and under the quickening,^ restraining,^ directing,!^ and supporting influence of his word — let these holy exercises be considered — either separately, or as forming one admirable concentration of Christian excellence — and what do we desire more to complete the portrait of a finished Christian upon the Evangelical model ? Is not this a visible demonstration of the power of the word, in '^perfecting the man of God, and furnishing him thoroughly unto all good works ? "

Having explained the Evangelical character of this Psalm, some notice may next be taken of its peculiar adaptation to Christian experience. The several graces of the Christian system, delineated in this Psalm, form an excellent touchstone of the sincerity of our profession, by marking its practical influence in our daily walk and conversation ; — a touchstone, which appears especially needful in this day of profession ; not — as warranting our confidence in the Saviour, or as constituting in any measure our ground of acceptance with God ; but as exciting us to give diligence to make our calling and election sure," and tending to quicken our sluggish steps in the path of self-denying obedience. The Writer is free to confess, that his main design in the study of this Psalm was to furnish his own mind with a correct

PREFACE.

vii standard of Evangelical sincerity in the habitual scrutiny of his own heart ; and if, in the course of this Exposition, any suggestion should be thrown out, to call the attention of his fellow-christians to this most important, but alas ! too much neglected, duty, he will reason to rejoice in the day of Christ,

tb -^y has not run in vain, neither laboured in -''"i/ ^ Never let it be supposed, that a diligent, '^yerful, probing examination of the chambers of agery," gender eth unto bondage/' Invariably will it be found to open the way to a more established enjoyment of Christian assurance.— i7ere% we know that we are of the truth, and shall assure our hearts before him.'' 2 As therefore the preceptive part of Scripture thus becomes our guide in the happy path of filial obedience, our beloved rule of duty, and the standard of our daily progress ; we shall learn m the use of it to depend more entirely upon the Saviour, fresh energy will be put into our prayers,, and the promises of pardon and grace will be doubly precious to our souls.

It cannot then be, that these views of Christian experience should be found unfriendly to the best happiness of mankind. We observe this Psalm to open with a

^ ' I know of no part of the Holy Scriptures * (remarks a profound divine), 'where the nature and evidences of true and sincere godliness are so fully and largely insisted on and delineated as in the 119th Psalm, The Psalmist declares his design in the first verses of the Psalm, keeps his eye on it all along, and pursues it to the end. The excellency of holiness is represented as the immediate object of a spiritual taste and delight. God's law— that grand expression and emanation of the holiness of God's nature, and prescription of holiness to the creature— is all along represented as the great object of the love, the complacence, and the rejoicing of the gracious nature, which prizes God's commandments " above gold, yea the finest gold ; " and to which they are " sweeter than the honey and the honey-comb." '—Edwards on Religious AfFec» tions, Part iii. Sect. iii.

Viii PREFACE.

most inviting picture of blessedness, and to describ<3 throughout the feelings of one, encompassed indeed with trials superadded to the common lot of men, but yet evidently in possession of a satisfying portion - — of a ''joy, with which a stranger doth not intermeddle." 1 Of those, therefore, who would aflSx the stigma of melancholy to Evangelical religion,orc^ are constrained to remark — that they understand mtely, what they say, nor whereof they affirm." ^ '^l-^n children of Edom have never tasted the clusters of Canaan," and cannot therefore form any just estimate of that goodly land. They that have spied the land, can bring a good report of it, and can tell them —

Surely it floweth with milk and honey, and this is the fruit' of it." 3 ^'The work of righteousness is peace; and the effect of righteousness, quietness and assurance for ever." ^

The structure of this Psalm is peculiar— divided into twenty-two parts — agreeing with the number of the letters of the Hebrew Alphabet — each part, and its several verses, beginning with the corresponding letter of the Alphabet. ^ The whole Psalm is in the form of an ejaculatory address, with the exception of the first three verses, which may almost be considered as the preface to the whole, and one other verse in the course of it, where the man of God rebukes the ungodly from his presence, as if intruding into his ^'hiding-place," and interrupting his communion with his God. ^— It is not always easy to trace the connexion

1 Prov. xiv. 10. 2 I Tim. i. 7.

^ Numb. xiii. 27. Isaiah xxxii. 17.

PREFACE. ix

between the several verses ; at least not beyond the several divisions of the Psalm. Probably nothing more was intended, than the recovery of the exercises of his own heart at different periods, and under different circumstances. If however they are not links on the same chain, in continuous and unbroken dependence ; they may at least be considered as pearls upon one stri--, of equal though independent value. The minent characteristic of the Psalm is a love for the /ord of God, which is brought before us under no less than ten different names,i ' referring to some latent and 'distinguishing properties of the Divine word, whose manifold excellences and perfections are thus illustrated with much elegant variety of diction.' ^ In many instances, however, the several terms appear to have been varied, to adapt themselves to the metre ; while, perhaps, at other times they may be promiscuously used for the whole revelation of God ; ^ that the view of its inexhaustible fulness might thus conconciliate a more attentive regard to its authority ; and might add fresh strength to the obligation to read, believe, love, and live in it.

If the Writer may be permitted to suggest the method, in which this Exposition may be best studied to advantage, he would beg to refer to the advice of the excellent Philip Henry to his children — that they

^ Such as way, law, judgments, words, statutes, commandments, precepts, testimonies, righteousness, truth.

2 Rev. T. H. Home's Introduction to Scripture, Vol. ii. 536.

^ As a proof of the promiscuous and extended application of those terms, whose definite sense is restricted to particular parts of revelation— -we may mark the use of the word law," applied by our Saviour to quotations from the book of Psalms. Compare John XV. 25. with Psalm xxxv. 19 ; Ixix. 4 : also John x. 34, with Psalm Ixxxii. 6. 'Under this word— 'Maw" '—Calvin observes — ' there is no doubt, but that David comprehended the sum of all the doctrine, which God gave to his church.' Sermons on Psalm cxix. verse 153. Compare Psalm xix. 7. m.arg.

X PREFACE.

should ^ take a verse of Psalm cxix. every morning to meditate upon, and so go over the Psalm twice in a year: and that' — said he—* will bring- you to be in love with all the rest of the Scripture.' ^ Not that the Writer presumes to suppose, that this superficial sketch will supply food for meditation year after year ; at the same time he ventures to hope, that it may have its use, in directing the attention from time to time to a most precious portion of Holy Writ ; which, however unfruitful it may have proved to the undiscerning mind, will be found by the serious and intelligent reader to be profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2

The .composition of this work has been diversified with as much variety as the nature of the subject would allow. The descriptive character of the book will be found to be interspersed with matter of discussion, personal address, hmts for self-inquiry, and occasional supplication, with the earnest endeavour to cast the mind into that meditative, self-scrutinizing, devotional fi'ame, in which the new creature is strengthened, and increases, and goes on to perfection. — Such however as the work is, the writer would commend it

1 P. Henry's Life, ^Villiam's Edition, p. 247. In conformity with this rule, we find his godly daughter wi'iting thus in her diary, ' 1687-8, March 9, Friday morning. I have been of late takmg some pains to learn by heart Psalm" cxix. and have made some progress therein.' Extracted from Mrs. Savage's MSS. in P. Henry's Life— Ditto.— As an illustration of the view given by this excellent man of the importance of this Psalm, in Index is added to this w^ork of the several matters more or less touched upon, to which, as well as to the texts referred to throughout the -work, the reader's attention is invited.

2 2 Timothy iii. 16. Bishop Cowper sweetly calls it—' a Holy Alphabet — so plain, that children may understand it — so rich and instructive, that the wisest and most experienced may learn everv day something from it.'

PREFACE.

xi to the gracious consideration of the great Head of the Church ; imploring pardon for what in it may be his own, and a blessing on what may be traced to a purer source : — and in giving both the pardon and the blessing, may his holy name be abundantly glorified. ^

Old Newton Vicarage, January 20th, 1827,

Preface To The Seventh Edition

The ^ „ter cannot forbear any longer to acknowledge the kind indulgence, with which his work ha< been received by the Church of Christ. In the recollection of the many testimonies of acceptance and of usefulness which have come to his knowledge, he would earnestly pray, that he might be saved from the baneful gratification of self-complacent principle ; and that he might be humbled in thankfulness before his God and Saviour for the high privilege, with which he has m some measure honoured him, of ministering to the spiritual edification of his fellow-Christians

The numerous alterations and additions in the later editions have not, it is hoped, altogether failed in giving increased perspicuity to the style, and fulness of evangelical statement to the matter. The witer has desired that every page should be lighted up with the beam ot " the Sun of Righteousness "-who is the glorv of the Revelation of God-the Christian's " hi i„ all. He has endeavoured to illustrate true religion as grounded on the knowledge of Christ- advancing in communion with Him-and completed in the enjoyment of Him, and of the Father by Him He has also aimed to elevate the standard of Christian pnvilege as flowing immediately from Him, by giving such a *cr,ptural statement of the doctrine of assu ranee, as may quicken the slothful to greater diligence in their Christian profession, and at 'the same'^e encourage the weak and fearful to a clearer appre hension of their warranted privileges.

Old Newton, Oct. l, 1831.

AN EXPOSITION OF PSALM CXIX.

Part I

1. Blessed are the undejiled in the icay, who walk in the law of the Lord.

This most interesting and instructive Psalm, like the Psalter itself, ' opens with a Beatitude for our comfort and encouragement, directing us immediately to that happiness, which all mankind in different ways are seeking and inquiring after. All would secure themselves from the incursions of misery ; but all do not consider that misery is the offspring of sin, from which therefore it is necessary to be delivered and preserved, in order to become happy or " blessed." ' i

The character described in this verse marks, m an Evangelical sense, an Israelite indeed, in whom is no guile ^—not one who is without sin, but one who in the sincerity of his heart can say— that which I do I allow not. " 3 As his way is, so is his walk " in the law of the Lord:' He is strengthened in the Lord, and he walks up and down in his name."*—

^ Bp. Home on Psalm i. 1. ^ John i. 47. Comp. Acts xxiv. 16. ^ Rom. vii. 15. 4 Zech. x. 12.

B his " ears hearing a word behind him, saying — * This is the way, walk ye in it ' — when he is turning to the right hand or to the left." ^ And if the pardon of sin, imputation of ri2:hteousness, - the communion of saints, and a sense of acceptance with God ; ^ — if protection in providence and grace, ^ and finally and for ever the beatific vision, ^ are coimected in the promises of God and the experience of his people ^vith such a way" as is here referred to ; then there can be no doubt that

blessed are the undejiled in the way,^^ And if temporal prosperity,^ spiritual renovation and fruitfulness,' increasing illumination, ^ intercourse with the Saviour, 9 peace within, and throughout eternity a rioht to the tree of life,^^ are privileges of incalculable value ; then surely the walk in the law of the Lord'' is the path of pleasantness and peace/' " Truly" — indeed may we say — God is good to Israel, even to such as are of a clean heart."

But let each of us ask — What is the "way'''' of my heart with God ? Is it always an undefiled way ? " Is iniquity" never " regarded in the heart?" Is all that God hates habitually lamented, abhorred, forsaken ? Search me, O God, and know my heart; trv me, and know my thoughts ; and see if there be any wicked way in me, and lead me in the way everlasting." 13

Again— What is my "walk?'' Is it from the living principle of union with Christ ? This is the direct— the only source of spiritual life. We are first quickened in him. Then we walk in him and after

^ Isa. xxs. 21. - Psalm xxxii. 1, 2, with. Rom. iv. 6 — 8. 5 1 John i. 7. ^2 Chron. xvi. 9. Job i. 8, 10. ^ Matt. v. 8. ^ Joshua i. T, 8. 1 Tim. iv. 8. 2 Chron. xvii. 4, 5. " Psalm i. 2, 3. ^ John vii. 17. ^ Ibid. xiv. 23 ; xv. 14, 15. 10 Verse 165. Gal. vi. 16. Isa, xxxii. 17, Rev. xxii. 14.

1- Psalm Ixxiii. 1. Ibid, cxxxix. 23, 24.

him. Oh ! that this my walk may be steady, consistent, advancing ! Oh that I may be ever listening to my Father's voice— I am the Almighty God; walk before me, and be thou perfect ! i

Surely there is enough of defilement in the most undefiled way,'' and enough of inconsistency in the most consistent " walk:' to endear to us the gracious declaration of the gospel—'^ If any man sin, we have

an Advocate with the Father, Jesus Christ the Righteous." 2

2. Blessed are they that keep his testimonies, and that seek him with the whole heart.

The testimony,^' in the singular number, usually denotes the whole canon of the inspired WTitinas— the revelation of God's will to mankind — the standard of the faith of his people. 3 ^< Testimonies'' appear chiefly to mark the perceptive part of Scripture : and they uniformly direct us to that spiritual delight and perfect freedom, which David habituailv found in the service of his God. Mark his language ; ''I have rejoiced in the way of thy testimonies, as much as in all riches. Thy testimonies have I taken as an heritage forever ; for they are the rejoicing of my heart," ^ Not however that this blessedness belongs to the mere outward act of obedience ; ^ but rather to that practical habit of mind, which seeks to know the will of God in order to " keep" it. This habit is under the influence of the promise of God — " I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do

1 Gen. xvii. 1. • . 1 John ii. 1,

2 Compare Isa. viii. 20. ^ Yeise 138.

^ Verses 14, III, e Treasure up his Testimonies.—Bp. Horsley.

B 2 them."i And in thus ''keeping the testimonies of God,'' the believer maintains the character of one that '' seeks him with the whole heart''

Oh ! how many seek, and seek in vain, for no other reason, than because they do not " seek him with the ivhole heart," The v^orldling's heart is divided r now shall he be found faulty." ^ The professor, '' with his mouth shews much love ; but his heart goeth after his covetousness.'' ^ The backslider '' hath not turned unto me with his whole heart, but feignedly, saith the Lord." 4 The faithful, upright believer alone brings his heart, his ivhole heart, to the Lord—'' When thou saidst-Seek ye my face, my heart said unto thee— Thy face. Lord, will I seek." ^ For he only has found an object' that attracts and fills his whole heart— and if he had a thousand hearts— would attract and fill them all. He has found his way to God by faith in Jesus. In that way he continues to seek— His whole heart is engaged to know and love more and more. Here alone the blessing is enjoyed, and the promise made good, — " Ye shall seek me, and find me, when 7je shall search for me with your whole heart," ^

O let me not shrink from the question— Do I " keep his testimonies " from constraint or from love ? Surely when I consider my own natural aversion and enmity to the law of God, and the danger of self-deception in the external service of the Lord, I have much need to pray—*' Incline my heart to thy testimonies. Give me understandings-save me, and I shall keep thy testimonies." ^ And if they are blessed, who seek the Lord with their whole heart, how am I seeking him ? Alas! with how much distraction! with how little

» Ezek. xxxvi. 27. ^ Hos. x. 2. ^ Ezek. xxxiii. 31. 4 Jer. iii. 10. ^ Psalm xxvii. 8.

heart- work ! Am I seeking his strength" in order to seek his face ? " '

Lord ! search— teach — incline —uphold me. Help me to plead thy gTacious promise—^' I will give them an heart to know me, that I am the Lord ; and they shall be my people, and I will be their God ; for they shall return unto me icith their ichole heart'''"'

3o They also do no iniquity ; they ivalk in his icays.

This was not their character from their birth. Once

they were doing nothing but iniquity. It was without

mixture, without cessation — from the fountain-head. ^

Now it is written of them—'' They do no iniquity/'

Once they walked, even as others, ^ in the way of

their ovm hearts — enemies to God by wicked works."

Xow they icalk in his ways.'' They are new

creatures in Christ; old things are passed away;

behold ! all things are become new." ^ This is their

hig:hlv privileged state—'' Sin shall not have dominion

over them ; for they are not under the law, but under

grace." ^ Thej are " born of God, and they cannot

commit sin ; for their seed remaineth in them, and

they cannot sin because they are born of God." ^

Their hatred and resistance to sin are therefore now as

instinctive, as was their former enmity and opposition

1 Psalm cv. 4. - Jer. xxiv, 7.

2 " Every imagination of the thoughts of the heart is evil — only evil— continually." And this " God saw" — before whom " all things are naked and open" — who seea'cheth the heart, and therefore cannot be mistaken. Gen. vi. 5.

But lest we should conceive this to be the picture of some generation of so peculiarly aggravated character, that the awful demonstration of his wrath could no longer be restrained, this testimony is repeated by the same Omniscient Judge, immediately subsequent to the flood, (Gen. viii. 21.) and confirmed by him in many express declarations. Jer. xvii. 9, 10. Mark xv. 19.

^ Rom. vi. 14. ' 1 John iii. 9.

B 3

^ EXPOSITION OF PSALM CXIX.

to God. We do not however, mean, that the people

S evid ^"^'"''^ °f Heavenly

to ! ^ '"PP"^*^^ ^^'^ indwelling power of sin to the termination of their earthly pil^ai S

' til J P''"^"'^ deliverance from

temptation," as for "daily bread.'" Xo-Thev are smne. still : yet not <^ walking after the course^ not fulfilhno- the desires," of sin. The actino- of

day of Its power."

But are we always able to say, that we sin ao^inst our better will, so that " it is not we tha do t'^bn sm that dwelleth in us ? " » T, tb« o-^ i . deliverance from sin " sweet t?u?;"Tlrdro:

earnest of Us complete fulfilment ? Blessed Jesus ! what do we owe to thy cross for the present redempnon f om us gudt and curse, and much more for th'e

luTluT' -•^^ hated

guest shall be an inmate no more ! ^ O let us take

the very p„nt of thy death mto our souls in the daily crucihxion of sin. ^ Let us know the power of o? life/'T"'"" " " "--'k in newness

4. Thou hast commanded us to keep thy precepts diligently.

The Psalmist here begins to direct his address to his God, and calls to mind those obligations to obedience, in which he felt his own happiness most nearly concerned. For even under that dispensation which gendered unto bondage," much encouragement was connected with the command to keep the Lord's precepts diligently O that there were such

a heart in them, that they would fear me, and keep all my commandments always, that it might be tvell with them and with their children for ever." ^ But surely we, under a dispensation of love, can never want a motive for obedience ! Let the daily mercies of Providence stir up the question — What shall I render unto the Lord ? " 2 Let the far richer mercies of grace produce a living sacrifice" to be

presented to the Lord."^ Let the love of Christ constrain us." ^ Let the recollection of the price with which we were bought," remind us of the Lord's property in us, and of our obligations to glorify him in our body, and in our spirit, which are his." ^ Let us only behold the Lamb of God ; " — let us hear his wrestling supplications, his deserted cry, his expiring agonies— the price of our redemption; and then let us ask ourselves — Can we want a motive ?

But what is the Scriptural view of Evangelical obedience ? It is the work of the Spirit, enabling us to ''obey the truth." ^ It is the end of the purpose of God, who '' hath chosen us in Christ before the

1 Deut.v. 29. Comp, Deut. vi. 17,18; xxviii.1,2. Jer.viii.23.

2 Psalm cxvi. 12. ^ Rom. xii. 1. ^ 2 Cor. v. 14.

« EXPOSITION OF PSALM CXIX.

foundation of the world, that we should be holy and wthou blame before him in love.- It is the on y

W hat IS the work appointed for the day ? « Teach -e thy way, O Lord: I will walk in thy truth umte my heart to fear thy name.'- Let me mabtain an anxious and watchful spirit, that in my daily bus " ness I may be employed in the Lord's work."^ L t a gmrd be set upon my thoughts, my lips mv tempers and pursuits, that nothing may Wnde; T but rather every thing may assist me. In «^ the Lord s precepts diligently." Let there be a tralf for km with all the talents entrusted to me What ;s the rea^n that I ever find the precepts to be grievous to me 1 Is it not that some indolence is indulged ; or some - iniquity regarded in my heart • " or some principle of unfaithfulness operating to divide my service with two Masters, when I should rather be conflictmg with besetting hindrances, and seeking to overcome them all in "following the Lord fully." Oh ! for the spirit of simplicity and godly sincerity " in the precepts of God. Oh ! for that love, which IS the mam-spring of diligence, warm and constant taking the place of every other motive in leading me on in the service of God. Oh! for a large supply of that wisdom which is from above, and which is " without partiality and without hypocrisy!"* o. that my ways were directed to keep thy statutes !

The Lord has indeed commanded us to keep his precepts." But, alas ! where is our power ? Satan would make the sense of our weakness an excuse for indolence. The Spirit of God convinces us of it as an incitement to prayer and an exercise of faith. If, Reader, your heart is perfect with God, you consent to the law that it is good; you ^'delight in it after the inner man ; " i you would not have one jot or tittle altered, mitigated, or repealed, that it might be more conformed to your own will, or allow you more liberty and self-indulgence in the ways of sin. But do you sigh over your short comings ; when you aim indeed at the perfect standard of holiness, yet at your best moments, and in your highest attainments, fall so far below it ; seeing indeed the way before you, but feelmg yourself without ability to walk in it ? Then, let a sense of your utter insufficiency for the work of the Lord lead you to the throne of grace, to pray, and watch, and wait, for the strengthening and refreshing influences of the Spirit of grace. Hard indeed would it have been for you, if your work were left upon your ow^i hands. But while you are constrained to confess your insufficiency " of yourself to think," much less to do, anything of yourself," at the same moment of inexpressible need, you are ready to exclaim — Our sufficiency is of God." - Yes ; " gi^ace " will ever be found " sufficient" for the work ; and " when you are weak, then are you strong." ^ " "^Vithout me " — saith the Saviour — ''ye can do nothing."-* But is your case therefore hopeless ? Far from it. You " can