Exegetical and Hermeneutical Commentary of Psalms 119:112
I have inclined mine heart to perform thy statutes always, [even unto] the end.
112. alway, even unto the end ] R.V. for ever, even unto the end, rendering ‘ qeb as in Psa 119:33. Cp. Psa 119:44 for the sense. But the meaning may be eternal (lit. for ever) is the reward. Cp. Psa 19:11. So the LXX, , for the sake of recompence, Jer. propter aeternam retributionem.
Fuente: The Cambridge Bible for Schools and Colleges
I have inclined mine heart – The Hebrew word means properly to stretch out; to extend – as the hand. Exo 8:6, Exo 8:17. Then it means to incline, to bow, to depress. Here the idea is, that he had given that direction to the inclinations of his heart; he had resolved or purposed. He refers to an act of choice on his part, meaning that he had preferred this course, or that he had made this a solemn intention. Though every right inclination of the human heart is to be traced to the divine agency, yet it is also true that man is active in religion – or that his own mind resolves, chooses, and prefers – and that true religion is the actual choice or preference of all who serve God aright. See the notes at Psa 119:59.
To perform thy statutes alway – Margin, as in Hebrew, to do. He meant to do the will of God. He intended to do this constantly; even forever. No man can be a truly pious man who has any disposition, or any purpose, ever to turn away from the service of God.
Even unto the end – See Psa 119:33. To the end of life; to the end of all things.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:112
I have inclined mine heart to perform Thy statutes alway, even unto the end.
The means of giving the heart a right inclination
The necessity of labouring for ourselves, and our entire dependence on the grace of God, are not incompatible; and so we find that the psalmist, while in one place, speaking by the Spirit, he makes this prayer to God, Incline my heart unto Thy testimonies, makes this declaration in another place, speaking by the same Spirit, I have inclined, etc.
I. Using those means by which the grace of God is communicated to us. If succour is at hand to aid the infirmities of our nature, and we seek it not, then our helplessness is our own fault.
II. Presenting to it such considerations as are likely to work effectually upon it. Communing with our own heart, as the psalmist speaks; reasoning with it, and pressing on its attention such truths as are fitted to influence it.
1. The nature of the Divine commands. They are holy, just, and good.
2. The claims which God has upon our obedience.
III. The forming of Godly resolutions. The recollection of any specific engagement which we have made with an earthly friend will, if our hearts are at all right with him, prompt us with an earnest desire to fulfil the service to which we have pledged ourselves; and the like effect, we may assuredly expect, will result from the remembrance of our vows to God, if they have been seriously and sincerely made.
IV. Holding intercourse with those who are thus disposed. The effects of fellowship on the human mind are great indeed, nor is it possible to keep ourselves out of the reach of its influence. We are so formed, that sympathy is the natural result of intercourse, and we insensibly acquire a similarity of tastes and habits with those with whom we often associate (Pro 27:17). If any man, therefore, wishes to have his heart inclined to Gods statutes, he will avoid, as much as may be, communication with those who disregard them. He will choose as his daily companions, his familiar associates, his bosom friends, those who will be likely to turn his thoughts to God, and by their example, their conversation, and by their imperceptible influence on the mind, may incline his heart to keep His statutes. (G. Bellett.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 112. I have inclined mine heart] I used the power God gave me, and turned to his testimonies with all mine heart. When we work with God, we can do all things.
ANALYSIS OF LETTER Nun. – Fourteenth Division
In this division the psalmist points out farther excellencies of God’s word, in the use of it. 1. God’s word was a lamp to his feet to guide him through every dark place. 2. It was a light to his path, ever showing him generally the way in which he should walk.
1. He therefore resolves to keep it, and binds himself to fulfil his resolution. As the lamp was going before, and the light was shining, it was necessary that he should walk while the light shone. He therefore, 1. Binds himself by an oath or vow: “I have sworn.” 2. He will be faithful to his oath: “I will perform it.” 3. Not merely to admire, but to keep God’s word. 4. Not its promises merely, but its righteous judgments.
2. And this he will do in all circumstances, even in extreme affliction. Then he requests two things from the Lord. 1. That he would “accept the freewill-offerings of his mouth.” All his praises, thanksgivings, and vows. 2. That he would “teach him his judgments,” that he might perform what he had vowed.
3. He shows the difficulties he was in: 1. “My soul is continually in my hand.” I am in continual danger. He had got the sword of the Spirit, and his life depended on the use he made of it: if the soldier, whose life depends on his drawn sword, does not use it well, his enemy kills him. 2. Hence he says, “I do not forget thy law.” I am making – a proper use of my sword. 3. And that I have need of it is evident for “the wicked have laid a snare for me.” 4. This did not intimidate him: he did not leave the path of duty for fear of a snare being in that path: “I erred not from thy precepts.” I did not go about to seek a safer way.
4. He keeps his resolution, and vows still. 1. He preferred God’s testimonies even to the land of Canaan, to riches and crowns: “I have taken them for my heritage.” 2. He delighted in them: “They are the rejoicing of my heart.”
5. In this work he was determined to continue: 1. “I have inclined my heart.” The counsel of the soul is like a balance; and the mind, which hath the commanding power over the affections, inclines the balance to that which it judges best. 2. It was to perform it, that he thus inclined his heart. 3. And this, not for a time, or on some particular occasion, but always, and unto the end. Then the end of life would be the beginning of glory.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As I prayed to thee to incline mine heart to them, above Psa 119:36, so I did not neglect my duty, but cheerfully complied with the motions of thy Spirit, and yielded up my mind and heart to the study and practice of them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
I have inclined mine heart to perform thy statutes alway,…. He had prayed to God to incline his heart to them, Ps 119:36; and by the grace of God his heart was inclined to obedience to them; and nothing but that can incline the heart, which is naturally averse unto them: the carnal mind is not subject to the law of God, nor can it be, until it is made so by the grace of God, Ro 8:7; and by this the psalmist had prevailed upon his heart to keep the statutes of the Lord, and do them, and that continually; for a good man is desirous of being steadfast and immovable, always abounding in the work of the Lord;
[even unto] the end; the end of life, as long as he lived. The Septuagint and Vulgate Latin version render it, “for a recompence”; and the Arabic version, “for an eternal recompence”; but the Ethiopic version the reverse, “not for a recompence”, or benefit: which latter is the truth, though neither of them a right version; for the statutes are to be kept, not for the sake of a recompence of reward, but from love to God, and; in duty to him, without any mercenary views; though the word does sometimes signify “a reward”, and may be rendered here, “for ever [there is] a reward” i; as there is “in”, though not “for”, keeping the commands; see Ps 19:11.
i “in aeternum est retributio”, Clarius.
Fuente: John Gill’s Exposition of the Entire Bible
112. I have inclined my heart to perform thy statutes. In this verse he describes the right observance of the law, which consists in Our cheerfully and heartily preparing ourselves for doing what the law commands. Slavish and constrained obedience differs little from rebellion. The prophet, therefore, in order briefly to define what it is to serve God, asserts, that he applied not only his hands, eyes, or feet, to the keeping of the law, but that he began with the affection of the heart. Instead of the verb incline, the verb extend might with propriety be employed; but I am inclined to rest in the more generally received interpretation, which is, that he devoted himself with sincere affection of heart to the observance of the law. This inclination of the heart is oppose to the wandering lusts which rise up against God, and drag us any where rather than incline us to a virtuous life. The attempt of the Papists to defend from this passage their doctrine of free will is mere trifling. They infer from the words of the prophet, that it is in the power of man to bend his own heart in whatever way he pleases. But the answer is easy. The prophet does not here boast of what he had done by his own strength, for he now repeats the very same word which he had employed before, when he said, Incline my heart to these testimonies. If that prayer was not feigned, he doubtless acknowledged by it that it was the peculiar work of the Holy Spirit to incline and frame our hearts to God. But it is no new thing for that to be ascribed to us which God works in us: Paul’s statement to this effect is very plain,
“
It is God who worketh in you, both to will and to do of his good pleasures” (Phi 2:13.)
When the prophet says of himself that he inclined his heart, he does not separate his own endeavor from the grace of the Holy Spirit, by whose inspiration he has previously declared that the whole was done. At the same time, he distinguishes the constancy of his pious affection from the transient favor of others. Thus, that he might not fail in the midst of his course, or even go backward, he affirms that he had resolved to continue in the same course during the whole of his life. The word עקב, ekeb, to the end, in my opinion, is added to the word לעולם, leolam, for ever, by way of exposition; and to show us that he struggled manfully against all obstacles and difficulties, that they might not break his constancy; for no man perseveres in the service of God without arduous exertions. Some take the word as denoting a reward; (435) but this seems too foreign to the design of the passage.
(435) Thus, in the Arabic, it is, “on account of an eternal reward;” that is, the reward of grace promised to all the faithful. According to this view, the Psalmist would have a respect to the end and reward of faith and holy obedience. See Heb 11:26; 1Pe 1:8. As, however, the Psalmist, like all true believers, did not embrace and obey the law of God, only or chiefly from the hope of reward, but was chiefly attracted to obedience by love to God, and the intrinsic excellence of the law, others prefer reading “the reward is eternal.”
Fuente: Calvin’s Complete Commentary
Psa 119:112 I have inclined mine heart to perform thy statutes alway, [even unto] the end.
Ver. 112. I have inclined mine heart to perform thy statutes ] This is the fruit of my Christian contentation and spiritual joy, “I have inclined my heart.” Indeed, thou, Lord, hast done it, for thou art the only heart maker and heart mender; but thou countest and callest it my doing, for mine encouragement in thy service. Certum est nos facere quod facimus, sed Deus facit ut faciamus, saith Austin.
Alway even to the end
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
inclined: Psa 119:36, Psa 141:4, Jos 24:23, 1Ki 8:58, 2Ch 19:3, Phi 2:13
perform: Heb. do
the end: Psa 119:33, Psa 119:44, 1Pe 1:13, Rev 2:10
Reciprocal: Jos 24:15 – as for me 2Ch 34:31 – and his testimonies Psa 18:22 – I did Psa 106:3 – at all times Psa 119:117 – and I will Pro 2:2 – thou Isa 55:3 – Incline Eze 18:21 – and keep Dan 6:20 – servest