Exegetical and Hermeneutical Commentary of Psalms 119:17
Deal bountifully with thy servant, [that] I may live, and keep thy word.
17. Deal bountifully ] Cp. Psa 13:6; Psa 116:7; Psa 142:7.
and keep thy word ] Better as R.V. So will I observe thy word. “The Psalmist desires continued life mainly because it affords the opportunity of continued obedience” (Maclaren). Cp. Psa 118:17.
Fuente: The Cambridge Bible for Schools and Colleges
17 24. Gimel. The knowledge and observance of God’s law the aim of life, a strength and comfort in time of contempt and persecution.
Fuente: The Cambridge Bible for Schools and Colleges
Deal bountifully … – This commences the next portion of the psalm, indicated by the letter Gimel ( g), the third letter of the Hebrew alphabet, answering to our letter g. Each verse of this portion Psa 119:17-24 begins with this letter. There is a resemblance between the first word of this verse – gemol – and the letter – Gimel – which commences the eight verses of this portion of the psalm. The noun (derived from the verb) – gamal – means a camel, and the letter gimel has been supposed to have derived its name from its having originally a resemblance to the camels neck. In some of the Phenician inscriptions, and in the Ethiopic alphabet, it has this form (Gesenius, Lex). The verb used here means to do, or show, or cause good or evil to anyone; and then to reward, or to recompense, either good or evil. Here it seems to be used in a general sense of doing good, or showing favor, as in Psa 13:6; Psa 116:7; Psa 142:7. Compare Pro 11:17. It does not necessarily imply that the author of the psalm had any claim, or demanded this on the ground of merit. He begged the favor, the friendship, the interposition of God in his behalf.
That I may live – The continuance of life was dependent on the favor of God.
And keep thy word – For grace to do this he was equally dependent on God; and he asked that life might be continued, in order that he might honor the word of God by obeying it.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:17
Deal bountifully with Thy servant, that I may live, and keep Thy Word.
Human life
Two facts suggested concerning human life:
I. That its continuance depends upon Divine mercy. No creature has a right to live. All finite life is a gift; especially is this the case with human life, that has outraged its constitution and rebelled against its Creator. We live by mercy.
II. That its value depends upon true obedience. Life apart from obedience is a life without moral peace, without harmony, without spiritual usefulness, without God, without hope. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
LETTER GIMEL. – Third Division
Verse 17. Deal bountifully] gemol, reward thy servant. Let him have the return of his faith and prayers, that the Divine life may be preserved in his soul! Then he will keep thy word. From gamal, to reward, &c., comes the name of gimel, the third letter in the Hebrew alphabet, which is prefixed to every verse in this part, and commences it with its own name. This is a stroke of the psalmist’s art and ingenuity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
GIMEL
Deal bountifully; I plead no merit, but only thy free grace and rich mercy.
That I may live; safely and comfortably, in spite of all the attempts of mine enemies to take away my life.
And keep thy word: I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17-20. Life is desirable inorder to serve God; that we may do so aright, we should seek to haveour eyes opened to behold His truth, and earnestly desire fully tounderstand it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
g, GIMEL.–The Third Part.
Ver. 17. GIMEL. Deal bountifully with thy servant,…. Which character is mentioned, not by way of plea or argument for favour, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy: or “render good” unto him, as the Targum; bestow it on him as a free gift. The Lord deals bountifully with men, when he gives himself unto them as their portion and inheritance; his Son, and all things along with him; his Spirit, and the graces of it; and every daily needful supply of grace;
[that] I may live, and keep thy word; life natural is the bounty of God; he grants life and favour, he grants life as a favour, and all the mercies and blessings of it; and through the gracious dealings of God with his people, they live spiritually and live comfortably; in his favour is life; the life of faith is encouraged and invigorated in them by it; and eternal life is the free gift and bounty of God through Christ, by whom they have both a right unto it and meetness for it: and the desire of good men to live in this world is not to indulge themselves in carnal lusts and pleasures; not to live to themselves, nor to the lusts of the flesh, nor to the will of men; but to live soberly, righteously, and godly; to live by faith in Christ, and in hope of eternal life through him; and while they live to keep the word of God, and not forget it, as Aben Ezra interprets it, to lay it up for their own use, and preserve it for others, and observe its instructions, cautions, and directions.
Fuente: John Gill’s Exposition of the Entire Bible
The eightfold Gimel. This is his life’s aim: he will do it under fear of the curse of apostasy; he will do it also though he suffer persecution on account of it. In Psa 119:17 the expression is only as Psa 118:19, not as in Psa 119:77, Psa 119:116, Psa 119:144: the apodosis imper. only begins with , whereas is the good itself for the bestowment of which the poet prays. in Psa 119:18 is imper. apoc. Piel for , like in Dan 1:12. is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to the perception of faith. The Tra beneath the surface of its letter contains an abundance of such “wondrous things,” into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Psa 119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Psa 119:19, Psa 39:13; 1Ch 29:15). Hence the poet prays in Psa 119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for him. Towards this, according to Psa 119:20, his longing tends. ( Hiph. in Lam 3:16) signifies to crush in pieces, Arab. jrs , and here, like the Aramaic , , to be crushed, broken in pieces. (from , Psa 119:40, Psa 119:174, a secondary form of ) states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God’s judgment, viz., after a more and more thorough knowledge of them. In Psa 119:21 the lxx has probably caught the meaning of the poet better than the pointing has done, inasmuch as it draws to Psa 119:21, so that Psa 119:21 consists of two words, just like Psa 119:59, Psa 119:89; and Kamphausen also follows this in his rendering. For as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a predicate before : cursed ( = Arab. harra , detestari ), viz., by God. Instead of , “roll” (from , Jos 5:9), it is pointed in Psa 119:22 ( ) , “uncover” = , as in Psa 119:18, reproach being conceived of as a covering or veil (as e.g., in Psa 69:8), cf. Isa 22:8 (perhaps also Lam 2:14; Lam 4:22, if there signifies “to remove the covering upon anything”). in Psa 119:23, as in Jer 36:25, has the sense of , etiamsi ; and in Psa 119:24 the sense of nevertheless, , Ew. 354, a. On (reciprocal), cf. Eze 33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 3. GIMEL. | |
17 Deal bountifully with thy servant, that I may live, and keep thy word.
We are here taught, 1. That we owe our lives to God’s mercy. David prays, Deal bountifully with me, that I may live. It was God’s bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God’s bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God’s service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: “Not that I may live and grow rich, live and be merry, but that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do.”
Fuente: Matthew Henry’s Whole Bible Commentary
The Gimel Section
Scripture v. 17-24:
Verse 17 appeals for the Lord to “deal bountifully with thy servant,” or reward him, according to God’s mercy and grace, not his merit. He adds, “that I may live, and keep thy word;” The keeping of God’s word, not gratification or satisfaction of his own flesh or lust, was the psalmists chief desire, Psa 36:8; Deu 32:47; Deu 26:16; Luk 2:51. Also expressed for Israel, as well as himself, Psa 116:7; as also, of Paul, Php_1:21-22; Php_1:24; Psa 118:17.
Verse 18 pleads “open thou mine eyes that 1 may behold (get a vision of) wondrous things out of thy law;” 2Pe 1:20. He desired a spiritual vision of the meaning of the word and will of God, and asked for it, Joh 7:17; Jas 1:5; 2Ki 6:17.
Verse 19 confesses “I am a stranger in the earth,” away from my eternal homeland, “hide (cover) not thy commandments from me.” As Israel felt a stranger in Cannan, so should Christians today in this world, and ask for a vision to understand the point of direction of the Divine compass for their lives, as sojourners here on a pilgrimage to glory, Heb 11:16; 2Co 5:1.
Verses 20, 21 , lament “my soul breaketh (is crushed continually) for the longing it hath unto thy judgments at all times,” against my enemies, who, Though living wickedly, seem to prosper as the psalmist drew near the dust of death, v. 25; See also “his rebuke of the proud that are cursed,” awaiting execution, “which do err (continually) from thy commandments,” who shall not go unpunished forever, Exo 9:17; Exo 18:11; Deu 27:26; Gal 3:10; See also 2Ch 15;15; Psa 9:5; Isa 17:13; Psa 10:2.
Verse 22 asks the .Lord to remove or roll away reproach and contempt from him because he has “kept his testimonies,” Jos 5:9; Psa 39:8. In His honor God heeds such prayers, 1Jn 1:8-9.
Verse 23 adds “princes also did sit and speak against me,” derided me, “but thy servant did meditate in (digest) thy statutes,” v. 161. To be derided is no dishonor, as long as one meditates in and seeks to be doers of the word and will of God. See also Psa 2:2; Psa 31:13; Gen 24:63.
Verse 24 concludes “thy testimonies are (exist as) my delight and my counsellors,” or serve as men of my counsel, v. 77, 92, in contrast with the princes (world rulers) who “sit in counsel” against me, v. 23, 47; Deu 6:17.
Fuente: Garner-Howes Baptist Commentary
17. Do good to thy servant The term גמל gamal, which some render to requite, does not, among the Hebrews, import mutual recompense, but frequently signifies to confer a benefit, as in Psa 116:7, and many other passages. Here it must be viewed as expressive of free favor. The words, however, may admit of two senses. They may be read as a separate clause, in this manner: O God! display thy goodness to thy servant, and thus I shall live, or then I shall esteem myself happy. Or the verse may form one connected statement: O God! grant to thy servant the favor that, while I live, I may keep thy commandments. If the former lection is adopted, then, by these words, the prophet declares that, without the favor of God, he is like a dead man; that though he might abound in every thing else, yet he could not subsist without feeling that God was propitious towards him. The latter interpretation is preferable, That the prophet asks as a principal favor, that, while he lives, he may devote himself entirely to God; being fully persuaded that the grand object of his existence consists in his exercising himself in his service, an object which he firmly resolves to pursue. For this reason these two clauses are connected together, that I may live, and keep thy word. “I desire no other mode of living than that of approving myself to be a true and faithful servant of God.” All wish God to grant them a prolongation of their life; a wish after which the whole world ardently aspire, and yet there is scarcely one among a hundred who reflects upon the purpose for which he ought to live. To withdraw us from cherishing such irrational propensities, the prophet here describes the main object of our existence. He declares it to be owing to the peculiar grace of the Holy Spirit, that any person keeps the law of God. Had he imagined that the preparing oneself for the observance of his law depended on his own free will, then this prayer would have been nothing else than downright hypocrisy.
Very similar is the doctrine contained in the next verse. Having acknowledged, that power to keep the law is imparted to men by God, he, at the same time, adds, that every man is blind, until he also enlighten the eyes of his understanding. Admitting that God gives light to us by his word, the prophet here means that we are blind amid the clearest light, until he remove the veil from our eyes. When he confesses that his eyes are veiled and shut, rendering him unable to discern the light of the heavenly doctrine, until God, by the invisible grace of his Spirit, open them, he speaks as if he were deploring his own blindness, and that of the whole human race. But, while God claims this power for himself, he tells us that the remedy is at hand, provided we do not, by trusting to our own wisdom, reject the gracious illumination offered to us. Let us learn, too, that we do not receive the illumination of the Spirit of God to make us contemn the external word, and take pleasure only in secret inspirations, like many fanatics, who do not regard themselves spiritual, except they reject the word of God, and substitute in its place their own wild speculations. Very different is the prophet’s aim, which is to inform us that our illumination is to enable us to discern the light of life, that God manifests by his word. He designates the doctrine of the law, marvelous things, (404) to humble us, to contemplate with admiration its height; and to convince us the more of our need of the grace of God, to comprehend the mysteries, which surpass our limited capacity. From which we infer, that not only the ten commandments are included in the term la but also the covenant of eternal salvation, with all its provisions, which God has made. And knowing, as we do, that Christ, “in whom are hid all the treasures of knowledge and wisdom,” “is the end of the law,” we need not be surprised at the prophet commending it, in consequence of the sublime mysteries which it contains, Col 2:3; Rom 10:4
(404) Marvelous things “means things which are difficult and wonderful. The reference here is to the figures and adumbration’s of the law, which so veiled and concealed the substances to which they related, that the mass of readers quite lost sight of them. The Psalmist therefore prays for Divine illumination, to enable him to solve, at least in some decree, the enigmas in which future things were enveloped.” — Walford
Fuente: Calvin’s Complete Commentary
GIMEL.
(17) Deal bountifully . . . that I may live.Comp. Psa. 13:3; Psa. 13:6; Psa. 116:7-8, where we see, as here, the same connection between this Hebrew word and preservation from death. Life is connected with obedience to the Divine law throughout the Bible (Lev. 18:5; Deu. 6:24; Psa. 41:1-2; Luk. 10:28).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
, Gimel.
17-24. Here is found a phase of experience under persecution. After a prayer for fulness of strength, comes this special petition. He wishes so large and rapturous vision of the law, that his soul may be utterly preoccupied with it. So Stephen, at his death, was entranced with the view of his glorified Lord, and forgot his sufferings.
Thy testimonies are my counsellors In this impressive court scene the prisoner’s soul was sustained by the unseen Word, as if a living advocate were encouraging him.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gimel. Prayer For Enlightenment Unto A Godly Life.
v. 17. Deal bountifully with Thy servant, v. 18. Open Thou mine eyes, v. 19. I am a stranger in the earth, v. 20. My soul breaketh for the longing, v. 21. Thou hast rebuked the proud that are cursed, which do err from Thy commandments, v. 22. Remove from me reproach and contempt, v. 23. Princes also did sit and speak against me, v. 24. Thy testimonials also are my delight and my counselors,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 119:17. Deal bountifully with thy servant The original word gamal, signifies either to do good, or to render or return good: If we understand it in this latter sense, this return must be here considered as a reward, not of merit but of mercy.
Fuente: Commentary on the Holy Bible by Thomas Coke
GIMEL.
Here are again many very gracious and fervent breathings after divine favor, which need nothing explanatory by way of comment. Some of them very highly correspond with what might be supposed to be the language of Jesus as the great head and surety of his people. And when we consider the grace and condescension of the Son of God, in his assumption of our nature, and that it behoved him in all things to be made like unto his brethren, we cannot but feel a particular satisfaction, and holy joy, whenever we see him going before us in all the paths of duty. Reader! how shall you and I find equal encouragement as when we look up to the ever-blessed Jesus, who, though Lord of all, yet became servant of all, that we through his poverty might be made rich? 2Co 8:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 119:17 GIMEL. Deal bountifully with thy servant, [that] I may live, and keep thy word.
Ver. 17. Deal bountifully with thy servant ] Per indebitam gratiam retribue. Of thy free grace confer good upon me; and that not scantily, or niggardly, but liberally, and like thyself. The word sometimes signifieth to repay, to recompense; but therehence to infer matter of merit, on man’s part, is too sandy a foundation for such a lofty Babel.
That I may live
And keep thy word
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 119:17-24 (Gimel)
17Deal bountifully with Your servant,
That I may live and keep Your word.
18Open my eyes, that I may behold
Wonderful things from Your law.
19I am a stranger in the earth;
Do not hide Your commandments from me.
20My soul is crushed with longing
After Your ordinances at all times.
21You rebuke the arrogant, the cursed,
Who wander from Your commandments.
22Take away reproach and contempt from me,
For I observe Your testimonies.
23Even though princes sit and talk against me,
Your servant meditates on Your statutes.
24Your testimonies also are my delight;
They are my counselors.
Psa 119:17 Notice that the psalmist asks for God’s blessing (i.e., deal bountifully, BDB 168, KB 197, Qal imperative) to help him be a better servant (BDB 713).
1. that I may live – BDB 310, KB 309, Qal imperfect used in a cohortative sense
2. that I may keep Your word – BDB 1036, KB 1581, Qal cohortative
The blessings are not for personal use or comfort but to strengthen, deepen, and enlarge God’s work on earth.
Your word See note at Psa 119:1 and SPECIAL TOPIC: TERMS FOR GOD’S REVELATION .
Psa 119:18 The same worldview that God must empower His servants is expressed in this verse. One cannot see (lit. uncover, BDB 162, KB 161, Piel imperative) or understand God’s will and ways without His help. See SPECIAL TOPIC: ILLUMINATION .
Wonderful things See Special Topic: Wonderful Things .
Your law See note at Psa 119:1.
Psa 119:19 I am a stranger in the earth This is the worldview of a faithful follower. The Fall of Genesis 3 transformed this planet into a place of sojourn and pilgrimage (cf. 1Ch 29:15; Psa 119:54; Heb 11:13-16). We long for a deep fellowship with our Creator, a fellowship we were created for (cf. Gen 1:26-27; Gen 3:8). This world is no longer our home!
The metaphor of a stranger/sojourner (BDB 158) comes from YHWH’s word to Abraham about his descendants being strangers in Egypt (cf. Gen 15:13). Abraham calls himself by this term in Gen 23:4. It becomes the name of one of Moses’ sons in Exo 2:22. The Israelites are told to give justice and mercy to strangers/aliens because they were once the same (cf. Exo 23:9). Abraham is said to have been looking for a city of God (cf. Heb 11:10). This points beyond this life. YHWH wants to share eternity with His faithful followers!
Do not hide Your commandments from me Sin has caused a spiritual blindness (cf. 1Co 13:12). The Bible recognizes two kinds of spiritual blindness.
1. God-imposed (see SPECIAL TOPIC: GOD HARDENED )
2. self-imposed (i.e., Joh 9:13-41)
Psa 119:20 The true faithful follower seeks God and His word with a single-minded diligence!
The verb crushed (BDB 176, KB 203, Qal perfect) occurs only here and Lam 3:16. The word longing (BDB 1060) occurs only here.
soul The soul longs for YHWH (cf. Psa 42:2; Psa 63:2; Psa 119:81; Psa 143:6). For a discussion of nephesh (BDB 659) see note at Gen 35:18 online at www.freebiblecommentary.org .
Psa 119:21 Faithless ones are characterized as
1. arrogant (i.e., those who knew but chose to rebel) – BDB 267, cf. Psa 86:14; Psa 119:51; Psa 119:69; Psa 119:78; Psa 119:85; Psa 119:122
2. the cursed – BDB 76, KB 91
3. who wander from God’s commandment – BDB 993, KB 1413
Psa 119:22 Take away reproach and contempt The verb (lit. roll away, BDB 164, KB 193, Qal imperative) is a prayer for forgiveness.
1. reproach – BDB 357, cf. Psa 69:19-20
2. contempt – BDB 100 II, cf. Psa 123:3-4
The reason why God should forgive is because the psalmist observes His commands (i.e., the two ways, cf. Deu 30:15; Deu 30:19).
There is some discussion among scholars as to which Hebrew root the verb of Psa 119:22 a comes from.
1. uncover – (lit. make bald, , BDB 164 [MT])
2. roll away – , BDB 164 II from Jos 5:9; Psa 22:9
Psa 119:23-24 Even though princes sit and talk against me The use of princes (BDB 978, cf. Psa 118:9) implies
1. the psalmist is a wealthy, powerful leader, possibly the king
2. there is tension within the national leadership
However, with tumult raging the psalmist focuses on the truth and promises of God’s revelation. True peace and stability can be found only in Him, not circumstances or fleeting fame, power, wealth, or position.
The Peshitta translates princes (BDB 978, cf. Psa 119:161) as ungodly or evil men, which removes any hint of the psalmist’s position as a leader.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 119:17. Deal bountifully with thy servant, that I may live, and keep thy word.
O Lord, I am thy servant; yet, I pray thee, do not pay me wages according to my deserts, but according to the greatness of thy mercy, deal bountifully with thy servant. Little mercy will not be enough for such great sins and such great needs as mine. Deal very generously with thy poor servant who is so full of necessities, that I may live; for, if thou wilt only let me live, it will be of thy bounty, since I deserve not even that boon. Only to have my life still spared, shall be regarded by me as a great favor from thee. I want not to live to please myself, for that would not be living at all, but that I may live, and keep thy word. A holy life is the only true life, the only life that is really worth having; and he that hath it hath been dealt bountifully with by his God. I commend this verse to each servant of the Lord as a prayer that may he continually presented to him.
Psa 119:18. Open thou mine eyes, that I may behold wondrous things out of thy law.
This is one of the first parts of Gods bountiful dealings with us. There is no mercy that is so great as mercy to ones own person, to ones own eyes, for instance, which are such essential parts of ourselves. Lord, when thou art dealing bountifully with me, I do not ask for riches, but I do ask that my eyes may be opened. I do not ask thee to give me more than thou hast given in thy Word, but I do ask for opened eyes with which I may perceive what thou hast put there, else the beauties of thy Word may be useless to me by reason of my blindness. This blessed Book teems with marvels; it is a world of wonders. It records many miracles, but every page of it is itself a miracle, and a mass of miracles; yet we must have them revealed to us, or we shall not discover them. Revelation itself must he revealed to every man individually by the Spirit of God, or else he will never see it.
Psa 119:19. I am a stranger in the earth: hide not thy commandments from me,
Humane men deal kindly with exiles; God has commanded us to be generous to strangers, and he will certainly be so himself. Lord, because of thy love, I find myself like an exile among the sons of men; but be not thou thyself strange to me. What should I do, in this world, without thee, and without thy Word? Hide not thy commandments from me.
Psa 119:20-21. My soul breaketh for the longing that it hath unto thy judgments at all times. Thou hast rebuked the proud that are cursed, which do err from thy commandments.
God cannot bear the proud; it is very seldom that they can bear one another; and if proud men loathe pride as they see it in others, you may rest assured that the good and great God will not endure it. How sternly he rebuked it in the angels that kept not their first estate How he rebuked it in Pharaoh! All through history, it may be seen how God has been continually abasing the proud, and giving grace to the humble.
Psa 119:22. Remove from me reproach and contempt; for I have kept thy testimonies.
He had lived honestly and uprightly, and yet men slandered him. Was there ever a man upon earth, who was good and true, who was not slandered? God himself was slandered in paradise by the old serpent, and the Lord Jesus was constantly being slandered by wicked men, so can any of us hope to escape the envenomed tongue of the slanderer? Yet it is very painful, and we may well pray to be delivered from it, especially if we can add, with the psalmist, for I have kept thy testimonies.
Psa 119:23. Princes also did sit and speak against me: but thy servant did meditate in thy statutes.
Sometimes, men can bear what the commonalty say; but to have the great ones of the earth speaking against them, is thought by some to be very hard. The psalmist says, Princes also did sit and speak against me. What did he do under such circumstances? Did he rise up in anger, and answer them? Or did he sit down, and consider how he could defend himself against them? Far from it: Thy servant did meditate in thy statutes. He seems to say, I did not think it was worth my while to leave the Scriptures, even for a moment, so as to speak to them; but I went on studying thy Word, and left them to say what they pleased. We shall be wise if we do likewise.
Psa 119:24. Thy testimonies also are my delight and my counsellors.
While these princes were taking counsel against the psalmist, he also went and took Counsels advice against them; but that Counsels advice was the advice of the Word of God. He stuck to the Scriptures. Little as he had of them, yet that little he greatly prized. The Pentateuch furnished him with five inspired Counselors to whom he resorted in his time of need. Let us imitate his example, especially as we have the complete Canon of revelation to advise and counsel us.
Psa 119:25-28. My soul cleaveth unto the dust: quicken thou me according to thy word. I have declared my ways, and thou heardest me: teach me thy statutes. Make me to understand the way of thy precepts: so shall I talk of thy wondrous works. My soul melteth for heaviness: strengthen thou me according unto thy word.
The Word of the Lord is available for quickening, teaching, and strengthening. As Paul wrote to Timothy, All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. May that gracious Spirit, who inspired it, ever teach us its inner meaning!
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 119:17-24
Psa 119:17-24
STROPHE 3
GOD’S LAW IS COUNSELOR AGAINST PLOTTING PRINCES
Gimel
“Deal bountifully with thy servant that I may live;
So will I observe thy word.
Open mine eyes, that I may behold
Wondrous things out of thy law.
I am a sojourner in the earth:
Hide not thy commandments from me.
My soul breaketh for the longing
That it hath unto thine ordinances at all times.
Thou hast rebuked the proud that are cursed,
That do wander from thy commandments.
Take away from me reproach and contempt;
For I have kept thy testimonies.
Princes also sat and talked against me;
But thy servant did meditate on thy statutes.
Thy testimonies also are my delight
And my counselors.”
“Princes sat and talked against me” (Psa 119:23). See Psa 119:161 for comment on this.
“These verse are the first indication in the psalm (except in Psa 119:8 b) of the psalmist’s personal troubles. The insolent or the proud (RSV has `godless’) in Psa 119:21; Psa 119:23 are referred to again in Psa 119:51; Psa 119:69; Psa 119:78; Psa 119:85; Psa 119:122. Apparently the reference is to irreligious Jews. The princes also were probably Hebrews, but of the nobility.” McCullough and others have made such deduction on the basis that there is no reference to Gentiles in the passage.
E.M. Zerr:
Psa 119:17. The highest motive for wanting to live is expressed in this verse. It is that the Psalmist would have opportunity to keep the word.
Psa 119:18. This meant for God to help David see the beautiful things revealed in the law. The thought for general consideration is that if people would earnestly search the Sacred Volume they would be surprised at the wondrous things found therein.
Psa 119:19. A stranger is a foreigner within the meaning of the word here, as the words of a familiar song, “I’m but a stranger here, Heaven is my home,” indicates. Such a person would feel the need of the holy commandments.
Psa 119:20. My soul breaketh means he was overwhelmed with desire for God’s judgments.
Psa 119:21. A proud man is one who feels above the commandments of God. Such a man will be cursed and rebuked by the Author of those commandments.
Psa 119:22. David seldom asked for a favor from God without including some condition on which he expected it. The removal of reproach and contempt was to be as a reward for his keeping the divine testimonies.
Psa 119:23. The original for princes is defined, “a head person (of any rank or class).” Hence it does not always mean officials, but leading characters in a community. Such persons often feel important and are disposed to persecute good men like David. But the Psalmist met the situation by meditating in the holy statutes.
Psa 119:24. The Psalmist said in the first chapter that the happy man was the one who delighted in the law of the Lord. He now says that he delights in the testimonies, and also that he takes counsel or instruction from them.
Fuente: Old and New Testaments Restoration Commentary
a Prayer for Understanding
Psa 119:17-32
These verses are full of yearning and unsatisfied desire. The soul breaks for longing, cleaves to the dust, and melts for heaviness. We are reminded of the complaint of a godly man, uttered two centuries and a half ago: If God had not said, Blessed are those that hunger, I know not what could keep weak Christians from sinking into despair. Many times all I can do is to complain that I want Him and wish to recover Him.
We learn from this psalm to pour out before God such desires. If we can do nothing else, we can complain that we are lacking in relish, in the sense of His nearness, and in the comfort of holy prayer. The expression of desire for God is prayer, which He accepts and will answer. He will fulfill the desire of them that fear Him; He also will hear their cry, and will save them, Psa 145:19. When the father of the prodigal first saw him, he was a long way off, but love could not wait till the son had traversed that intervening distance. He ran to meet him, and kissed him, while the words of confession were trembling on his lips. So God will draw near to quicken, strengthen, teach, and cause us to understand. Then we shall run where now we limp.
Fuente: F.B. Meyer’s Through the Bible Commentary
Deal: Gemol, “reward” thy servant. Let him have the return of his faith and prayers. From this word is derived the name of , gimmel, the third letter of the alphabet, which is prefixed to every verse in this part: this is a stroke of the Psalmist’s art and ingenuity. Psa 119:65, Psa 119:124, Psa 119:132, Psa 13:6, Psa 116:7, Joh 1:16, 2Co 9:7-11, Phi 4:19
I may live: Rom 8:2-4, Eph 2:4, Eph 2:5, Eph 2:10, Tit 2:11, Tit 2:12, 1Jo 2:29, 1Jo 5:3, 1Jo 5:4
Reciprocal: 1Ki 3:6 – mercy Psa 119:55 – kept Psa 142:7 – thou shalt
Fuente: The Treasury of Scripture Knowledge
GIMEL.
Psa 119:17-18. Deal bountifully with thy servant I plead no merit, but only thy free grace and rich mercy; that I may live Safely and comfortably; and keep thy word For I do not desire life that I may satisfy my own lusts, but that I may spend it in thy service. Open thou mine eyes Enlighten my mind by thy Holy Spirit, and dispel all ignorance and error. That I may behold wondrous things out of thy law Those great and marvellous depths of divine wisdom and goodness, and those profound mysteries of Christ, and of Gods grace to mankind, and that everlasting state, which are not to be known but by divine illumination.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
119:17 GIMEL. Deal bountifully with thy servant, [that] I may {a} live, and keep thy word.
(a) He shows that we should not desire to live but to serve God, and that we can not serve him correctly unless he opens our eyes and minds.
Fuente: Geneva Bible Notes
3. An appreciation for God’s Word 119:17-24
The psalmist’s prayer for God to illuminate his understanding concerning His Word is one that all God’s people need to pray (Psa 119:17-18). Psa 119:19-20 reflect the writer’s great appetite for the Word. In contrast to the wicked, whom the psalmist asked God to remove, he delighted in God’s Word (Psa 119:21-24). The wicked who oppress those who love the Scriptures come into view quite often in this psalm (Psa 119:23; Psa 119:53; Psa 119:61; Psa 119:69-70; Psa 119:78; Psa 119:85-87; Psa 119:95; Psa 119:110; Psa 119:115; Psa 119:119; Psa 119:122; Psa 119:134; Psa 119:155; Psa 119:157-158; Psa 119:161).
One of the writer’s favorite titles for himself in this psalm was God’s "servant" (Psa 119:17; Psa 119:23; Psa 119:38; Psa 119:49; Psa 119:65; Psa 119:76; Psa 119:84; Psa 119:124-125; Psa 119:135; Psa 119:140; Psa 119:176).