Exegetical and Hermeneutical Commentary of Psalms 119:59
I thought on my ways, and turned my feet unto thy testimonies.
59, 60. The diligent consideration of his conduct has ever led him back to order the course of his life in accordance with those laws which attest the Will of God and protest against man’s wilfulness, and that without hesitation or procrastination.
Fuente: The Cambridge Bible for Schools and Colleges
I thought on my ways – This language most naturally refers to the time of conversion, and may be employed without impropriety to describe the process of a sinners turning to God. It would seem to be descriptive of the experience of the author of the psalm when he became personally interested in the subject of religion. The first step in such a work is reflection on the course of life which has been led; on the guilt of such a course; and on the consequences. It is a pause in the career of sin and folly – a pause for reflection and thought. Compare Luk 15:17-18. No one is converted without such reflection; and as soon as a sinner can be made to pause and reflect on his course, there is hope that he will be converted. Assuredly it is proper for all, whatever may be their circumstances in life, to pause from time to time; to reflect; to ask what will be the consequences of the course of life which is pursued.
And turned my feet – Changed my course of life. He himself did this in fact; and he does not hesitate to say that it was he who thus turned. His own agency was employed. He does not say that he waited for God to turn him; or that he found he could not turn of himself, but that he turned; he paused; he reflected; he changed his course of life. This is true in conversion always. There is an actual turning from sin; an actual turning to God. The sinner turns. He leaves an old path, and treads a new one. He does this as the conscious result of reflection on the course which he was pursuing; and there is nothing in his actual turning, or in his whole future course, which is not the proper result of reflection, or which a proper reflection on the course of life would not lead to and justify. Man himself is always active in conversion. That is, he does something; he changes; he repents; he believes; he turns to God; it is not God that changes, that repents, that believes, that turns; it is the man himself. It is, indeed, by the grace and help of God; but the effect of that grace is not to make him idly wait; it is to rouse him to effort; to lead him to act.
Unto thy testimonies – Thy law, considered as the divine testimony in regard to what is right.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:59-64
I thought on my ways, and turned my feet unto Thy testimonies.
A godly life
I. The way into a godly life. I thought. Wonderful act is this; an act which no creature on earth bug man can perform. By thought he has created the civilized world. Let a man think on his ways in relation to God, and the fires of penitence will be kindled within him.
II. The urgent need of a godly life (verse 60). When a man reflects profoundly on his ways, he will feel that there is no time to lose; the question of his duty to God becomes terribly urgent.
1. The interests involved are momentous.
2. Much time has been lost.
3. The future is very short and uncertain (Pro 27:1).
III. The earthly trials of a godly life (verse 61). Few good men pass through this life without being victimized in some way by the wicked (Joh 16:33; Joh 15:18; 2Ti 3:12; Act 14:22).
IV. The irrepressible joys of a godly life (verse 62). The joys of a godly man are like the waves of the spring tide, they rise at times beyond the level and break over the barriers. They are filled with all joy and peace in believing. At midnight Paul and Silas prayed, etc.
V. The vast fellowships of a godly life (verse 63). All them that fear Thee! How many are the godly? A multitude which no man can number. A good man has the fellowship of the good,
VI. The infinite resources of a godly life (verse 64). (Homilist.)
History of a conversion
I. Reflection. I thought, etc. When a sinner once begins to think he finds many things to think about, as–
1. His long-continued neglect of God.
2. The fearful number of his sins.
3. The many duties he has neglected.
4. The world of light, mercy and grace he has resisted.
5. The many favourable opportunities he has for ever lost.
6. Gods amazing forbearance and unwearied efforts to bring him to repentance.
7. The anxiety felt for him all these years while he felt none for himself.
II. Reformation. And turned my feet, etc. Thinking of no use unless it prompts to action. Many a soul takes the first step, but not the second. Here the devil makes a bold stand, and plies all his arts to retain his hold on the sinner.
III. Making haste.
1. Multitudes lose their convictions of sin by hesitancy and delay.
2. One of the strongest tendencies of human nature is to pug off turning to God.
3. The devil cares not how a man thinks, or weeps, or resolves, if he can but induce him to wait a little longer! Not so with the psalmist. He made haste, and delayed not his obedience. So will every sinner do, if he means to be saved. (Homiletic Review.)
Thinking and turning
I. Right thinking–I thought on my ways.
1. That this thought upon his ways caused him dissatisfaction is evident; or otherwise he would not have turned.
2. This right thinking upon our ways will suggest a practical change. My soul, sin even now hath not profited thee while it is in the bud, what will it be when it ripens, and its scattered seeds fly over the whole of my being, and turn that which should be a fruitful field into a tangled mass of weeds? Surely it is time for a change.
3. The retrospect we take of our life should suggest that any turn we make should be Godward–I turned my steps unto Thy testimonies. It is no use turning if you do not turn to something better.
II. Right turning which grows out of right thinking. I turned my feet unto Thy testimonies.
1. Here observe how complete this turn was. A man may turn his head, and turn but little; he may turn his hand–there is not much movement of the whole body in that; but when he turns his feet, he turns himself completely. The turn we sinners all need is a whole turn. The nature must be changed.
2. The turning of the text is also a practical one. I turned my feet: I did not merely say, I turned my eyes, bug I showed the reality of the change of heart by change of life.
3. It must be, moreover, a Scriptural turn, too. I turned my feet unto Thy testimonies. There is a spurious conversion which is not true conversion to God. A man may have another heart and yet he may not have a new heart. We read of King Saul that he had another heart, but he remained unsaved. A man may change his idols; he may change his sins, but may not be changed in heart.
4. The turning was immediate. The actual point of the conversion is instantaneous. I am walking through a wood, and I am going wrong; well, I pause and look about, but whenever I actually turn there is a critical moment when I turn, is there not? It may be that I take some time to consider and look about me; but when I do actually go back there is a particular moment when I turn and take the first step. I desire that this present moment may be the instant of conversion to each one of you who are dead in sin. You have been thinking of your ways, now may you turn your feet to His testimonies. This must be the work of grace. The omnipotent power of God must turn you to Himself. (C. H. Spurgeon.)
Self-examination and its results
Self-examination is to man a work of much difficulty, and one to which he feels a strong repugnance. To think upon his ways, to bring his doings in review before him, is too serious and self-denying an employment for him, and he is never disposed to turn to it. The reason is obvious: he dreads the issue of it.
I. If God thinks upon our ways, it surely behoves us to think upon them. If we are accountable to Him for our doings, it would be but reasonable now to sit in judgment on ourselves.
II. Whatever evils we now discover by the exercise of self-examination may be remedied. The sins which are detected may be repented of and forgiven. But if these things are suffered to lie hid till the day of the Lord reveal them, the discovery will come too late.
1. Think upon your past ways. They are past, but not forgotten. The record of them has been kept.
2. But if it tax your memory too much to recall forgotten hours, and the labour seems too great to ponder over what is so obscured by distance, then look at what is immediately before you. Think of your present ways: your life and conversion at this time.
III. If we thus engage in the work of self-examination, the same important result will, through the blessing of God, follow from it, namely amendment of life. Self-examination, when honestly pursued, will discover to us our need of amendment, and the conviction of this is the first step in the way to it. For when once the conscience has been disturbed by the discovery of evil, it will not be pacified till it is in process of being cured. The result will be an improvement which has its seat in the heart, and makes itself visible in the life and conversation. (G. Bellett.)
Religious thoughtfulness
I. Its exercise. The text supposes that we look at our ways as sinful and needing reformation. Such the fact. Conscience, experience, and revelation testify that we have all gone astray, etc. Think, then, upon–
1. The essential evil of a sinful course.
2. The boundless aggravations of our sins.
3. The fearful and fatal end of a sinful life.
II. Its results. Such thoughtfulness will–
1. Convince us of our sinfulness, and lead us be the only Saviour. The longings of the soul only satisfied in God.
2. Maintain constancy of fixed principle. Illustrate from the three Hebrew youths.
3. Inspire inflexibility of purpose and steadiness of progress. (James Foster, B. A.)
The nature and benefit of consideration
I. The course which David here took for the reforming of his life.
1. This thinking on our ways may signify a general survey and examination of our lives; respecting indifferently our good and bad actions. And this, no doubt, is an admirable means to improve men in virtue, a most effectual way to keep our consciences continually waking and tender.
2. This thinking of our ways may particularly and specially refer to the sins and miscarriages of our lives.
(1) The taking of a particular account of our sins, together with the several circumstances and aggravations of them.
(2) A hearty trouble and sorrow for them; I thought on my ways; that is, I laid them sadly to heart.
(3) A serious consideration of the evil and unreasonableness of a sinful course.
(4) A due sense of the fearful and fatal consequences of a wicked life.
(5) A full conviction of the necessity of quitting of this course.
(6) An apprehension of the possibility of doing this.
II. The success of this course. It produced actual and speedy reformation. I do not say that this change is perfectly made at once. A state of sin and holiness are not like two ways that are just parted by a line, so as a man may step out of the one full into the other; but they are like two ways that lead to two very distant places, and consequently are at a good distance from one another; and the farther any man hath travelled in the one, the farther he is from the other; so that it requires time and pains to pass from the one to the other. Conclusion:–
1. Consideration is the proper act of reasonable creatures (Isa 46:8).
2. This is the end of Gods patience and longsuffering towards us–to bring us to consideration.
3. Consideration is that which we must all come to one time or other. When we come to die, then we shall think of our ways with trouble and vexation enough; and how glad would we then be, that we had time to consider them? And, perhaps, while we are wishing for more time, eternity will swallow us up. To be sure, in the other world, a great part of the misery of wicked men will consist in furious reflections upon themselves, and the evil actions of their lives. But, alas l it will then be too late to consider; for then consideration will do us no good. (Archbishop Tillotson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 59. FIRST. – I thought on my ways] chashabti, I deeply pondered them; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.
SECONDLY. – And turned my feet unto thy testimonies.] Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God’s word for his directory, and set out fairly in the way of life and salvation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I seriously considered both my former counsels and courses, that I might be humbled for my past errors, and might now amend them, and my duty in all my future actions. And finding that my feet had too often swerved from thy rule, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways.
Fuente: English Annotations on the Holy Bible by Matthew Poole
59. So the prodigal son, whenreduced to straits of misery (Luk 15:17;Luk 15:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I thought on my ways,…. What they were, whether right or wrong; whither they led, what would be the consequences of walking in them: the Septuagint and Arabic versions read, “thy ways”; no doubt the psalmist thought of both; of his own ways, in which he had walked; and of God’s ways, which he directed him to walk in: and, considering the superior pleasure and profit of the latter, he preferred them to the former. The Targum is, “I thought to mend my ways”, or “make [them] good”. Hence he took the following step:
and turned my feet unto thy testimonies; betook himself to the word of God, which testifies of his will, and directs to those ways he would have his people to walk in; and he steered his course of life and actions thereby; he turned from his own ways into the ways of God; under the influence of divine grace, he turned, being turned.
Fuente: John Gill’s Exposition of the Entire Bible
59 I thought on my ways, and turned my feet unto thy testimonies. 60 I made haste, and delayed not to keep thy commandments.
David had said he would keep God’s word (v. 57), and it was well said; now here he tells us how and in what method he pursued that resolution. 1. He thought on his ways. He thought beforehand what he should do, pondering the path of his feet (Prov. iv. 26), that he might walk surely, and not at all adventures. He thought after what he had done, reflected upon his life past, and recollected the paths he had walked in and the steps he had taken. The word signifies a fixed abiding thought. Some make it an allusion to those who work embroidery, who are very exact and careful to cover the least flaw, or to those who cast up their accounts, who reckon with themselves, What do I owe? What am I worth? “I thought not on my wealth (as the covetous man, Ps. xlix. 11) but on my ways, not on what I have, but what I do:” for what we do will follow us into another world when what we have must be left behind. Many are critical enough in their remarks upon other people’s ways who never think of their own: but let every man prove his own work. 2. He turned his feet to God’s testimonies. He determined to make the word of God his rule, and to walk by that rule. He turned from the by-paths to which he had turned aside, and returned to God’s testimonies. He turned not only his eye to them, but his feet, his affections to the love of God’s word and his conversation to the practice of it. The bent and inclinations of his soul were towards God’s testimonies and his conversation was governed by them Penitent reflections must produce pious resolutions. 3. He did this immediately and without demur (v. 60): I made haste and delayed not. When we are under convictions of sin we must strike while the iron is hot, and not think to defer the prosecution of them, as Felix did, to a more convenient season. When we are called to duty we must lose no time, but set about it to-day, while it is called to-day. Now this account which David here gives of himself may refer either to his constant practice every day (he reflected on his ways at night, directed his feet to God’s testimonies in the morning, and what his hand found to do that was good he did it without delay), or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was, by the grace of God, thus wrought. Note, (1.) Conversion begins in serious consideration, Eze 18:28; Luk 15:17. (2.) Consideration must end in a sound conversion. To what purpose have we thought on our ways if we do not turn our feet with all speed to God’s testimonies?
Fuente: Matthew Henry’s Whole Bible Commentary
59. I thought upon my ways (421) The amount is, that after the prophet had paid due regard to his manner of life, his only aim then was to follow the teaching of the law. In these words he intimates indirectly, that if it be inquired why men go astray, and are miserably distracted amidst conflicting impulses, the reason is, their thoughtlessly indulging themselves in the gratification of their passions. Every man watches most carefully, and applies all his energy to whatever his inclination may lead him, but all are blind in choosing the object which they ought to pursue; or rather, as if their eyes were sealed, they are either hurried away inconsiderately, or else, through carelessness, wander imperceptibly from one object to another. One thing is certain, that there is no one who carefully considers his ways; and, therefore, it is not without reason the prophet exhorts us, that the commencement of a godly life consists in men awaking from their lethargy, examining their ways, and, at last, wisely considering what it is to regulate their conduct properly. He next instructs us, that when a person is inclined in good earnest to frame the course of his life well, there is nothing better than for him to follow the direction which the Lord points out. In fact, were not men infatuated, they would universally and unanimously make choice of God to be the guide of their life.
(421) “ I thought on my ways חשבתי, chashabti, I deeply pondered them; I turned them upside down: I viewed my conduct on all sides. The word as used here is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other: therefore the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the Psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.” — Dr Adam Clarke
Fuente: Calvin’s Complete Commentary
(59) I thought on.The Hebrew implies repeated and frequent meditation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 704
SERIOUS AND SPEEDY CONVERSION TO GOD RECOMMENDED
Psa 119:59-60. I thought on my ways, and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy commandments.
AT what period of Davids life these words were written, we are not informed: if in his early youth, they relate to his first conversion to God; but if in his middle or more advanced life, they declare the daily habit of his soul. Under any circumstances they are very instructive. To young people they shew, that it is never too early to begin a life of entire devotedness to God. To those engaged in business of any kind, they manifest, that, whilst in the world, they should not be of the world, but in the midst of all their cares they should preserve their minds spiritual and heavenly. To the great and noble, yea, to princes and kings, they hold forth a solemn admonition to imitate the Jewish monarch, and to be as eminent in piety, as they are elevated above others in state and dignity. This all may learn from them, that if ever we would find acceptance with God in the great day, we must turn to him,
I.
With care and diligence
Inconsideration is the source of almost all the evil that exists
[Men will not give themselves the trouble to look back upon their past conduct. They take for granted that all has been right, or at least not materially wrong; and that they have done nothing that calls for any particular humiliation before God. Of this the prophet Jeremiah complains [Note: Jer 8:6.]; as does our Lord also of the Jews in his day [Note: Joh 3:19-20.]. Nor will men take much pains to ascertain the path of duty in reference to what is future: they love rather to act from the impulse of the moment; nor have they any apprehensions that they shall offend God by any thing that they may do. They do what is right in their own eyes, without inquiring whether it be right in Gods sight, or not; or whether he remembers it, or not [Note: Hos 7:2.].]
But we should compare our actions carefully with the word of God
[The sacred volume is the only adequate standard of truth and virtue. If we satisfy ourselves with the opinions of men and the customs of the world, we shall be sure to err. We should take Gods testimonies, and try our ways by them. In particular, we should notice what God has testified to us in his gospel; and see whether in our spirit and conduct we are such as he requires us to be. In this lies the vast difference between the standard of the world and that of God: the world regards nothing but our outward conduct, and that chiefly in reference to the welfare of society; whereas God has respect to all our dispositions towards him and his Christ, and to all our motives and principles of action towards men. We should take the scripture then as our touchstone; and see how far the whole habit of our minds accords with what is required of us there, and what we see exemplified in the primitive saints Yea, we should set Christ himself before us, and try ourselves by the standard of his perfection ]
And, having ascertained what Gods word requires, we should rectify our lives according to it
[We must turn, not our thoughts only, but our feet also, unto his testimonies. Having found out our past errors, we should humble ourselves for them, and determine, through grace, to run into them no more: and having discovered the good old way, we should strive, through grace, to walk in it. As for obstacles of any kind, we should not regard them. We should have it settled in our minds, that the high-way of holiness is the only road that will lead to heaven; and we should resolve, that, however narrow and unfrequented it may be, we will walk in it, even though earth and hell should conspire to obstruct our progress [Note: Mat 7:13-14.] This is the advice given us by the voice of inspiration [Note: Lam 3:40.]: and to follow it is the duty, the interest, the happiness, of every human being [Note: Ecc 12:13. Luk 10:42.].]
In this however there should be no delay: we should all address ourselves to this work,
II.
With promptitude and decision
Next to utter thoughtlessness is the evil of procrastination
[There are none so blind as not to know that they have some occasion for repentance, or so hardened as to have formed a determined resolution that they will never repent. All have a faint purpose in their minds, that at some future period they will repent: but then they put it off at present, in expectation of some more convenient season. The young think that they have time enough before them, and that any great attention to religion is unsuited to their age. The busy are so engaged in their several concerns, that they think they may well be excused attending to religion, till a time of greater leisure. Every one finds some excuse for himself, and puts off the evil day, in hopes that some period will arrive when he shall be better disposed to the great work of turning unto God ]
But it is folly and madness to defer this important work
[It must be done; or else we inevitably and eternally perish No man can call an hour his own. We know not what a day, an hour, a moment, may bring forth: whilst we are looking for days and years to come, God may say, Thou fool, this night thy soul shall be required of thee. The difficulty of the work increases daily. The force of habit is exceeding great: and the longer we fulfil the desires of the flesh and of the mind, the more difficult it will be to mortify and subdue them We are in danger also of provoking God to withdraw from us all the assistances of his Spirit. We may grieve the Holy Spirit, yea, may quench also his sacred motions. God has said, My Spirit shall not alway strive with man: and if once he say respecting us, Let them alone, our doom is sealed as surely as if we were already gone beyond redemption. And how awful is the state of those who are taken unprepared! What weeping and wailing and gnashing of teeth will they experience, cursing their own folly, and vainly wishing it were possible for them to have another opportunity afforded them for working out their salvation [Note: Ecc 9:10.]!
Say then whether any man should defer one hour this necessary work! surely we should make haste, and not delay, to keep Gods commandments [Note: See Heb 3:7-14.].]
That in this great work you may not miscarry, we would subjoin some useful advice
Cry mightily to God , and seek of him,
1.
Impartiality in judging
[Self-love always prompts us to form a favourable estimate of our own conduct. If we search at all, we search rather for excuses than for sins; for grounds of self-approbation, rather than of self-reproach. But what folly is this! God will form his estimate aright, whether we do or not; and by his own estimate he will judge us in the last day. Professors of religion, no less than others, are warped by self-love; and thousands there are whose spirit and conduct are directly at variance with the Gospel, whilst yet they boast of themselves as lights in a dark world O search your hearts, as the Jews searched their houses for leaven, or as you would search a room for jewels which you had lost. You would not hastily shut your eyes, and say, There is no jewel here; but you would be examining every corner, to find as many as possibly you could; not content to leave so much as one undiscovered. If such impartiality were once exercised by us in detecting our sins, we should not be far from the kingdom of God.]
2.
Fidelity in acting
[Were a traveller, after long and laborious search, to find the true way to the place whither he was journeying, he would retrace his steps, and proceed in the path which led to the place of his destination. It might be less pleasant than his former path; but still he would walk in it. Say not then that a life of entire devotedness to God is difficult, or that the ways of Christ and his Apostles would make you singular, or require sacrifices on your part. Be it so: but still you must go forward: you must not confer with flesh and blood: you must give yourselves up, in body, soul, and spirit, to the Lord. You must strive to walk altogether as Christ walked, and to stand perfect and complete in all the will of God.]
3.
Firmness in persevering
[It is comparatively easy to begin well: the difficulty lies in persevering. The fear of death, or some strong impression on our minds, will operate for a time; but, if there be not a root of grace in us, we shall soon turn back to our evil ways. And, if we do that, we make our state really worse than it was before we thought of our ways at all [Note: 2Pe 2:21.]. O be not weary in well doing. Make up your mind to encounter difficulties, and to endure hardships: and know that the end will richly repay for all the difficulties of the way.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 119:59 I thought on my ways, and turned my feet unto thy testimonies.
Ver. 59. I thought on my ways ] At self-examination beginneth sound conversion, Lam 3:39-40 Hag 1:5 ; Hag 1:7 2Co 13:5 .
And turned my feet
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thought: Lam 3:40, Eze 18:28, Eze 18:30, Hag 1:5, Hag 1:7, Luk 15:17-20, 2Co 13:5
turned: Deu 4:30, Deu 4:31, Jer 8:4-6, Jer 31:18, Jer 31:19, Eze 33:14-16, Eze 33:19, Joe 2:13, 2Co 12:21
Reciprocal: Ezr 10:3 – of those that Job 22:3 – thou makest Psa 119:101 – refrained Pro 4:26 – Ponder Pro 5:6 – ponder Pro 21:29 – he directeth Eze 16:61 – remember Eze 18:14 – considereth Mar 14:72 – Peter Luk 19:6 – he Joh 11:29 – General Act 10:8 – he sent
Fuente: The Treasury of Scripture Knowledge
Psa 119:59-61. I thought on my ways I seriously considered both my former conduct, and my duty in all my future actions; and turned my feet unto thy testimonies And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, , the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
119:59 I thought on my {b} ways, and turned my feet unto thy testimonies.
(b) He shows that no one can embrace the word of God, unless he considers his own imperfections and ways.