Exegetical and Hermeneutical Commentary of Psalms 119:113
I hate [vain] thoughts: but thy law do I love.
113. vain thoughts ] Rather as R.V., them that are of a double mind, unstable waverers, half Israelites, half heathen. Cp. 1Ki 18:21; Jas 1:8.
Fuente: The Cambridge Bible for Schools and Colleges
113 120. Samech. The loyalty of the Psalmist and his hope contrasted with the faithlessness of the wicked and their fate.
Fuente: The Cambridge Bible for Schools and Colleges
I hate vain thoughts – This commences a new portion of the psalm, distinguished by the Hebrew letter Samech ( s), answering to our s. The word rendered vain thoughts occurs only in this place. It is rendered by the Septuagint, paranomous – transgressors. So the Latin Vulgate. Luther renders it die Flattergeister, the frivolous-minded. The word means divided; a man of a divided mind; a man who has no sure faith in regard to divine things, but is driven here and there; a sceptic; a doubter. Compare Jam 1:8. Thus it refers not to his own thoughts primarily, as being vain or worthless, but to a state of mind or heart in general, where there is no firmness, no stability, no settled view: a state of mind wavering, doubtful, skeptical, in regard to religion. What is implied here in reference to what he loved – by stating (in the way of contrast) what he hated, – would be a mind which was settled in its convictions of truth, and firm in its adherence to truth; a mind which was steadfast in religion, and not vacillating, skeptical, or uncertain on the subject. This denotes that the psalmist sought such a state of mind for himself, and that he valued it in others.
But thy law do I love – I have no divided or unsettled feelings in regard to that. I am conscious of a firm attachment to it. This thought he has repeatedly expressed in the psalm.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:113
I hate vain thoughts: but Thy law do I love.
The hated and the loved
I. The hated. I hate vain thoughts. The number of these is legion, the variety all but endless. Vain thoughts may include worthless thoughts on true subjects as well as on false. Vain thoughts are–
1. Always worthless. They are empty, vapid, unsatisfactory, and unenduring.
2. Always criminal. Man is endowed with the thinking faculty in order to think accurately, righteously, and devoutly.
3. Always pernicious. Vain thoughts are the weeds, the fungi, the parasites, the mildew of the soul.
II. The loved. Thy law do I love. Why should the Divine law be loved?
1. It is a revelation of the morally beautiful. It is the transcript of the mind, that which is the beauty of holiness.
2. It is a guide to the truly happy. It is a map to guide to the heavenly inheritance, a compass directing to the celestial shore. (Homilist.)
A lust hate and a just love
I. A just hate. Vain thoughts are of two classes.
1. Thoughts on vain subjects.
2. Vain thoughts on true subjects. All such thoughts are evil in themselves and powerful for evil. Thought is the mightiest power in the world. Bad thoughts should be hated as devils; good ones cherished as angels.
II. A just love. The law should be loved–
1. Because it is the expression of the highest moral beauty. It is the transcript of the Divine heart.
2. Because it is a means to the participation in the highest moral beauty. By obedience to the Divine law men come to share in the beauty of God, the beauty of holiness. Love and hate are really one in principle. We must always hate the opposite of what we love. (Homilist.)
On wandering thoughts in religious duties
I. Their nature. Wandering thoughts are the disorderly motions of the soul in the time of Gods worship, by which the mind is diverted or disturbed in the performance of the duty.
1. The time: when engaged in the duties of religion.
2. What draws our thoughts aside.
(1) Sometimes things in themselves evil and sinful.
(2) Sometimes things good in themselves, but evil because they are unseasonable.
II. Their causes or occasions.
1. The depravity of our nature.
2. Allowance of sin.
3. Being over-careful and troubled about many things.
4. Slight thoughts of God and His service.
III. Their bad effects.
1. They render our duties vain and burdensome.
2. They hinder communion with God.
3. They induce us to think hardly of ourselves.
4. They bring guilt upon the soul, and lead to a curse instead of a blessing.
IV. Directions for their prevention or cure.
1. Wash your hearts from wickedness.
2. Endeavour to maintain an habitual spirituality of mind.
3. Attend to religious duties with earnest desires of the presence of God.
4. Depend not upon your own strength.
5. Use means to bring your heart into a suitable temper.
6. Set the Lord always before you. (S. Lavington.)
The government o/ the thoughts
I. What are vain thoughts? Not only all such as are in themselves useless and frivolous, but all such as, though not without their importance at their proper times, are allowed to encroach upon the time and attention due to others of equal or greater importance–all such as, by their connection with improper and hurtful inclinations, tend, when encouraged, to fix and strengthen them–all such as indicate the existence of unkind and unchristian feelings–all such as indispose us to the labours and duties of our stations–and lastly, all such as tend to make us undervalue the principles of a pure morality, or distrust the foundation of religious faith and obedience.
II. How may they be avoided or controlled?
1. The mind must have its attention directed, and its interest awakened to instructive and important subjects,
2. We must acquire a habit of confining our attention to the subjects and employments which we think deserving of our choice.
3. We should make a diligent use of all our opportunities for storing our minds with sound and practical knowledge.
4. We must avoid the sources of all impure or immoral fancies, whether we have reason to apprehend their existence in our usual books or our usual companions.
5. We should acquaint ourselves with the writings, and seek the society of those whom we may consider either as masters, or, at least, as anxious and successful learners, of the same art.
6. The words of the pure, and the lips of knowledge, if it be that knowledge which maketh wise unto salvation, will second with powerful persuasion another direction that may be given for guarding against the influence of vain thoughts. It is this–to rest on firm and deep foundations, and to build up for ourselves, with good and durable materials, a real conviction of religious truths.
7. A well-grounded and hearty belief in Christian truths, beside the awful consideration which it opposes to the encouragement of vain thoughts, disposes the mind to an employment, the recommendation of which is another direction of the right government of the thoughts. That employment is, frequent meditation on the duties and interests which owe a principal part of their sanctions and importance to the doctrines and principles of religion.
8. Frequent, humble, and earnest prayer for deliverance from the evils which we wish to avoid, and assistance to persevere in the pursuit of those things which are pure, lovely, and of good report–prayer for that spirit of wisdom and godly fear, which will keep both our hate and our love directed to their proper objects. (A. R. Beard.)
On vain thoughts
I. The peculiar kind of thoughts alluded to in the text.
1. All thoughts, the indulgence of which is positively sinful.
(1) Some have reference to God. Fretful, discontented, and distrustful thoughts.
(2) Others refer to our fellow-creatures. Suspicious, slanderous, and calumnious thoughts.
(3) Others have reference to ourselves. Proud, ambitious, impure and lascivious thoughts.
2. All thoughts, the cultivation of which is likely to lead to no practical benefit.
3. All thoughts inappropriate to the seasons on which they are cherished.
II. The effort which should be made for suppressing vain thoughts.
1. Such thoughts are the natural and spontaneous choice of the human mind.
2. The powerful influence of the thoughts in regulating the dispositions and conduct.
3. Our responsibility to God for the right exercise of thought.
III. Some means which may tend to counteract vain thoughts.
1. Seek the attainment of a renewed and sanctified heart.
2. Cultivate an habitual remembrance of the divine inspection of the thoughts.
3. Let the mind be occupied as fully as possible with thoughts of an appropriate and useful character.
4. Earnestly implore the assistance of the Holy Spirit to guide and control the thoughts. (Essex Remembrancer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
LETTER SAMECH. – Fifteenth Division
Verse 113. I hate vain thoughts] I have hated seaphim, “tumultuous, violent men.” I abominate all mobs and insurrections, and troublers of the public peace.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
SAMECH
Thoughts -this word signifies thoughts, Job 4:13; 20:2, or opinions, 1Ki 18:21; which being indifferent to good and evil, is here taken in an evil sense, for vain thoughts, as we render it, or for thoughts, or opinions, or devices of men differing from or opposite to Gods law, as may be gathered from the next clause, where Gods law is opposed to these, and as some both Jewish and Christian expositors understand it. Nor is it unusual in the Hebrew text for one and the same word to be taken both in a good and an ill sense in several places; whereof we have one instance in a word of the same signification with this, mezimmah, which signifies a thought, and is sometimes taken in a good sense, as Pro 1:4; 3:8; 8:12; 13:16; Jer 51:11; but elsewhere in a bad sense, as Job 21:27; Psa 10:2,4; Pr 12:2; 14:17. The like hath been observed concerning another Hebrew word of the same or near signification, hormah which is taken in a good sense, Pro 1:4; 13:16, &c., and in an ill sense, as Exo 21:14; Jos 9:4; Job 5:13. And the like may be said concerning this word also. But the ancient interpreters understand this word not of things, but of persons, and so it may be understood of men that think evil, that devise wicked devices, or that have false and evil opinions, opposite to Gods law, or tending to seduce men from it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
113. vain thoughtsbetter,”unstable persons,” literally, “divided men,”those of a divided, doubting mind (Jas1:8); “a double-minded man” [HENGSTENBERG],skeptics, or, skeptical notions as opposed to the certainty of God’sword.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
o, SAMECH.–The Fifteenth Part.
Ver. 113. SAMECH. I hate vain thoughts,…. Or thoughts: evil thoughts are undoubtedly meant, no other can be the object of hatred to a good man; they are such as are contrary to the law of God, and forbidden by it, mentioned in the next clause as the object of love, in opposition to these; and which are abominable to God, and defiling to men; should be forsaken, need pardon; and, if not pardoned, will be brought into judgment, and there exposed, and men punished for them. There are multitudes of these rise up in the minds of men, not only bad men, but good men; even sometimes atheistical blasphemous thoughts, as well as proud, haughty, revengeful, lustful, impure, and worldly ones; which, when observed by a good man, give him great concern and uneasiness, and raise a holy indignation in him against them. The word is used for the “opinions” of men; the ambiguous, doubtful, wavering, and inconstant sentiments of the mind, 1Ki 18:21, and is used of branches, or the tops of trees, waved with the wind to and fro: and may be applied to all heterodox opinions, human doctrines, damnable heresies; such as are inconsistent with the perfections of God, derogate from his grace, and from the person and offices of Christ; and are contrary to the word, and which are therefore rejected and abhorred by good men. The Targum is,
“I hate those who think vain thoughts;”
and so Jarchi and Aben Ezra interpret it of persons, thinkers, or devisers of evil things; and to this sense are the Septuagint, Vulgate Latin, and all the Oriental versions; and which is approved of by Gussetius k; even free thinkers, such as devise things out of their own brains, and regard not the law, doctrine, or word of God;
but thy law do I love; which forbids and condemns such vain and wicked thoughts, and requires pure and Holy Ones. Or, “thy doctrine”; which comes from God, is concerning him, and reveals his mind and will, his grace and love, to men; the doctrine of Christ, concerning his person, office, and work; the doctrine of the Scriptures, which contain the whole Gospel of Christ, as well as the law of God; the doctrine according to godliness, and which is good, sound, and wholesome, and to be received in the love of it.
k Ebr. Comment. p. 564.
Fuente: John Gill’s Exposition of the Entire Bible
The eightfold Samech. His hope rests on God’s word, without allowing itself to be led astray by doubters and apostates. (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions ( ), 1Ki 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet’s love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Psa 119:115 (cf. Psa 6:9) an indignant “depart.” He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Psa 119:116-117. The in is the same as in . The ah of is the intentional ah (Ew. 228, c), as in Isa 41:23. The statement of the ground of the , vilipendis , does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read , “their sentiment;” but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading or (Aquila, Symmachus, and Jerome; lxx , therefore ) instead of might more readily be justified in Psa 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross ( ( ssor ). Accordingly in Psa 119:120 are God’s punitive judgments, or rather (cf. Psa 119:91) God’s laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Lev. 26, Deut. 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Exo 34:7 and elsewhere, his skin shudders and his hair stands on end.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 15. SAMECH. | |
113 I hate vain thoughts: but thy law do I love.
Here we have, 1. David’s dread of the risings of sin, and the first beginnings of it: I hate vain thoughts. He does not mean that he hated them in others, for there he could not discern them, but he hated them in his own heart. Every good man makes conscience of his thoughts, for they are words to God. Vain thoughts, how light soever most make of them, are sinful and hurtful, and therefore we should account them hateful and dreadful, for they do not only divert the mind from that which is good, but open the door to all evil, Jer. iv. 14. Though David could not say that he was free from vain thoughts, yet he could say that he hated them; he did not countenance them, nor give them any entertainment, but did what he could to keep them out, at least to keep them under. The evil I do I allow not. 2. David’s delight in the rule of duty: But thy law do I love, which forbids those vain thoughts, and threatens them. The more we love the law of God the more we shall get the mastery of our vain thoughts, the more hateful they will be to us, as being contrary to the whole law, and the more watchful we shall be against them, lest they draw us from that which we love.
Fuente: Matthew Henry’s Whole Bible Commentary
The Samech Section
Scripture v. 113-120:
Verse 113 expresses the psalmist’s hatred of “vain thoughts,” empty speculations, hypothesis, or cloudy imaginations, that are adverse to the word of truth, Jas 1:8; 1Ki 18:21; Gen 6:5. but he loved (held affectionately) to the law of the lord.
Verse 114 adds, “Thou art my hiding place (security resort) and my shield: I hope in thy word,” confidently, with faith, as also expressed Psa 32:7; Psa 91:1; Isa 32:2.
Verse 115 addresses evil doers, asking them to depart, turn away from the psalmist, for he said, “I will (am resolved) to keep the commandments of my God,” a noble resolve, Joh 7:17; 2Co 8:12. He would not be seduced by the doers of evil, bids them leave him alone, “get gone,” Psa 6:8; Psa 139:19; Mat 7:23; Mat 25:41.
Verse 116 calls on God to uphold (support) him according to His word, that he might live, revive, and survive the afflictions he was enduring. He added, “and let me not be ashamed of my hope,” in you and in your word, Psa 25:2; Rom 5:5; Rom 9:33; Rom 10:11.
Verses 117, 118 begin, “Hold thou me up (sustain me) and I shall be safe,” and have or hold respect “to thy statutes continually,” uninterruptedly, Deu 33:27; Psa 17:5; Psa 71:6; Joh 10:28; Rom 14:4. The psalmist continues, “Thou hast trodden down (in judgment) all them that err from thy statutes: For their deceit is falsehood,” v. 21; Isa 29:14.
Verse 119 states that the psalmist loved the testimonies of the Lord because He put away all the wicked of the earth, overthrew them in judgment, “like dross,” or refuse, separating the righteous and the wicked, Eze 22:18-19; Isa 1:25; Mal 3:2-3; Jer 6:30; Mat 3:12.
Verse 120 concludes that the psalmist’s flesh continually trembled for respectful fear of the Lord; For he feared his judgments, as charged, Ecc 12:13-14; Hab 3:2; Hab 3:16; 1Ch 13:12; Eze 27:35.
Fuente: Garner-Howes Baptist Commentary
113. I have hated crooked thoughts. Those who are of opinion that the word סעפום seaphim, the first in the verse, and which is rendered crooked thoughts, is an appellate noun, translate it, those who think evil; (436) but it is more correct to understand it of the thoughts themselves, (437) and this interpretation is very generally adopted. The noun סעף, saeph, properly signifies a branch, but it is applied metaphorically to the thoughts, which, growing out of the heart, as branches from the trunk of a tree, spread themselves in every direction. As there is no doubt that in this passage the term is taken in a bad sense, I have added the epithet, crooked, which the etymology of the word requires. (438) As the branches of a tree shoot out transversely, entangled and intertwined, so the thoughts of the human mind are, in like manner, confusedly mingled together, turning and twisting about in all directions. Some Jewish interpreters understand it of the laws of the heathen, which, they say, were cut off from the law of God, as branches from a tree; but although this is ingenious, it has no solidity. I therefore keep by the more simple explanation, That the crooked inventions of the human heart, and whatever the wicked devise, according to their own perverse understandings, are set in opposition to the law of God, which alone is right. And, assuredly, whoever would truly embrace the law of God, must, necessarily, as his first business, divest himself of all unhallowed and sinful thoughts, or rather go out of his own nature. Such is the meaning, unless, perhaps, preferring another metaphor, we understand סעפום, seaphim, to signify high thoughts, since the verb סעף, saaph, is taken for to lift up. Now we know that no sacrifice is more acceptable to God than obedience, when we entertain low thoughts of ourselves; and thus our docility begins with humility. But as this exposition may seem also far-fetched, I pass from it. Let what I have: said suffice us, That since God acknowledges as the disciples of his law those only who are well purified from all contrary imaginations, which corrupt our understanding, the prophet here protests that he is an enemy to all crooked thoughts, which are wont to draw men hither and thither.
(436) In the Chaldee, it is “vain thinkers;” and thus the meaning would be, “I hate men that think evil, that devise wicked devices, or that have false and evil opinions, opposite to God’s law, or tending to seduce men from it.”
(437) It signifies thoughts in Job 4:14, and Job 20:2; and opinions in 1Kg 18:21 : and these may be either good or evil, their character being determined by the context of the passage in which the word occurs.
(438) The sense of the text also requires that the word for thoughts should here be taken in a bad sense, for the Psalmist affirms that he hates them, and sets God’s law in opposition to them. Various epithets have been supplied to describe the character of these thoughts, such as “crooked,” by Calvin, “vain,” by our English version, and “high minded,” by Luther. Ainsworth supplies wavering, observing, that the original term denotes the top branches of trees, which are figuratively applied to the thoughts or opinions of the mind, to denote that they are wavering and uncertain, as 1Kg 18:21; or to persons distracted with their own cogitations. Poole remarks, agreeably to Calvin’s interpretation, that the thoughts, or opinions, or devices of men differing from, or opposite to God’s law, may be intended, since, in the next clause, God’s law is opposed to them, and as some, both Jewish and Christian, expositors understand the Hebrew word.
Fuente: Calvin’s Complete Commentary
SAMECH.
(113) I hate vain thoughts.Rather, I hate men who halt between two opinions, following 1Ki. 18:21, where the cognate noun from the same root, to divide, appears. Probably we are to think of those among the Jews who were for political reasons favourably inclined towards foreign customs and ideas, and who would not throw in their lot frankly and courageously with the national party.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
, Samek.
113-120. My hiding place and my shield The psalmist’s experience of perils has increased his confidence and strength. He now declares how little he is influenced by the example of evil doers. His heart is fixed. He knows in whom he has believed. Yet when he thinks of the power that puts away, “like rubbish in the void,” the wicked, be they ever so mighty, he trembles, even in his safety. The Jews of the captivity had seen great nations go down as into a chasm before the divine wrath.
Fuente: Whedon’s Commentary on the Old and New Testaments
Samech. The Need of a Firm Stand for the Truth of God’s Word.
v. 113. I hate vain thoughts, v. 114. Thou art my Hiding place, v. 115. Depart from me, ye evil-doers, v. 116. Uphold me according unto Thy Word, v. 117. Hold Thou me up, v. 118. Thou hast trodden down all them that err from Thy statutes, v. 119. Thou put test away all the wicked of the earth like dross, v. 120. My flesh trembleth for fear of Thee,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 119:113. I hate wild imaginations The original word seiaphiim, signifies the shootings or branchings of the mind, all wild roving fancies, (such was the heathen theology) in opposition to the truth and solidity of the law. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
SAMECH.
After the observations which have been proposed upon the foregoing portions of this most blessed Psalm, the Reader will not be surprised, neither, I hope, offended, if I go on to accept this portion also as having respect to the person of Jesus, first speaking himself, and then as the proper devout sentiments of all his people; for without considering our relation to him, sure I am, the sentiments can never suit the minds of a fallen race, like the sons and daughters of Adam. Hate vain thoughts we may, and a certain degree of love to God’s law may also be within. But these sensations can only arise in our minds through our relationship to Jesus, How long shall thy vain thoughts edge within thee? is the inquiry of the prophet, Jer 4:14 . And Paul hath set it down as a truth perfectly incontrovertible, that the carnal mind is enmity against God; that it is not subject to the law of God, neither indeed can be; and they that are in the flesh cannot please God, Rom 8:7-8 . And though the mind be renewed by grace, still in the flesh dwelleth no good thing: The man that thinks otherwise, only manifests that he is a stranger to his own corruptions, and Paul’s experience. None but Jesus could truly take up the language of this sweet portion. He whose nature was altogether holy, harmless, undefiled, separate from sinners, and made higher than the heavens, and in the midst of whose bowels his Father’s law was by nature formed, could say, I hate vain thoughts: thy law do I love.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 119:113 SAMECH. I hate [vain] thoughts: but thy law do I love.
Ver. 113. I hate vain thoughts ] Which, though they may swarm in my head, shall never lodge in my heart, Jer 4:14 , for there I have entertained a better guest.
Thy law do I love
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 119:113-120 (Samekh)
113I hate those who are double-minded,
But I love Your law.
114You are my hiding place and my shield;
I wait for Your word.
115Depart from me, evildoers,
That I may observe the commandments of my God.
116Sustain me according to Your word, that I may live;
And do not let me be ashamed of my hope.
117Uphold me that I may be safe,
That I may have regard for Your statutes continually.
118You have rejected all those who wander from Your statutes,
For their deceitfulness is useless.
119You have removed all the wicked of the earth like dross;
Therefore I love Your testimonies.
120My flesh trembles for fear of You,
And I am afraid of Your judgments.
Psa 119:113 I hate those who are double-minded The adjective double-minded (BDB 704 II) occurs only here. The JPSOA translates it divided heart. It is related to the noun (BDB 704) found in 1Ki 18:21. See Jas 1:8; Jas 4:8.
This stanza contrasts two types of individuals.
1. the psalmist’s persecutors
a. double-minded, Psa 119:113 a
b. evildoers, Psa 119:115
c. those who wander from God’s statutes, Psa 119:118 a
d. deceitful, Psa 119:118 b
e. wicked, Psa 119:119
2. the psalmist
a. loves God’s law, Psa 119:113 b
b. waits for God’s word, Psa 119:114 b
c. observes God’s commandments, Psa 119:115 b
d. has regard for God’s statutes, Psa 119:117 b
e. loves God’s testimonies, Psa 119:119 b
f. fears God’s judgments, Psa 119:120 b
I love The stark contrast denotes the wide gap that develops between those who love God and His revelation and those who do not! There is no neutral ground.
Psa 119:114 God is my hiding place This noun (BDB 712) denotes a shelter.
1. the tabernacle/temple – Psa 27:5
2. God Himself – Psa 31:20; Psa 32:7; Psa 32:10
3. shelter of His wings – Psa 61:5
4. shadow of the Almighty – Psa 91:1 (see Special Topic: Shadow As A Metaphor For Protection and Care )
my shield The noun (BDB 171) is personified as YHWH’s protection of His followers.
1. Abraham – Gen 15:1
2. Israel – Deu 33:29; Psa 33:20; Psa 59:11; Psa 115:9-10
3. the psalmist – Psa 3:3; Psa 18:2; Psa 28:7; Psa 84:9
4. righteous man – Psa 5:12
5. the upright in heart – Psa 7:10
6. those who take refuge in Him – Psa 18:30; Psa 18:35; Pro 30:5
7. those who walk uprightly – Psa 84:11; Pro 2:7
8. those who fear Him – Psa 115:11
9. His king – Psa 144:2
I wait for Your word The verb (BDB 403, KB 407, Piel perfect) denotes hope and patient trust that God will fulfill His promises (cf. Psa 31:24; Psa 33:18; Psa 33:22; Psa 69:3; Psa 119:43; Psa 119:49; Psa 119:74; Psa 119:81; Psa 119:114; Psa 119:147).
Psa 119:115-117 These lines of poetry all begin with an imperative (i.e., prayer request). All roots start with a samekh.
1. depart from me evildoer – BDB 693, KB 747, Qal imperative
2. sustain me according to Your word – BDB 701, KB 759, Qal imperative
3. uphold me – BDB 703, KB 761, Qal imperative
Notice how the second line gives the desired result.
1. that I may observe the commandments – Qal cohortative
2. that I may live – Qal imperfect used in a cohortative sense
3. that I may be safe – Niphal cohortative (Psa 119:117 a)
4. that I may have regard for Your statutes (Psa 119:117 b)
Psa 119:118 This verse hints of idolatry (cf. Isa 28:15; Jer 10:14; Jer 51:17), not just disobedience to the covenant.
The term reject (BDB 699, KB 756) is found only here and in Lam 1:15. This is another example of a rare term chosen to fit the acrostic form.
Psa 119:119-120 Notice that love (cf. Deu 6:4-6) and fear (Psa 119:120) go together. There is a respect due the God of the universe (i.e., NIDOTTE, vol. 2, p. 529), who is also the Savior of the universe, who is also the Judge of the universe!
The term tremble (BDB 702, KB 760, Qal perfect) is found only here and the Piel only in Job 4:15. A related form (i.e., different vowels) is found only in Jer 51:27. This is another rare word used to fit the acrostic form.
Psa 119:119
NASBYou have removed the wicked
NKJVYou put away all the wicked
NRSVAll the wicked. . .you count as dross
NJBIn Your sight all the wicked. . .are like rust
JPSOAYou do away with the wicked
LXXAll sinners. . .I counted as transgressors
The BDB 991 and KB 1409 have several suggestions for the Hiphil of this root.
1. cause to cease, put to an end, cf. Psa 46:9
2. exterminate, destroy, cf. Ps. 8:2; 19:119
3. cause to desist from
4. remove, cf. Psa 89:44
5. cause to fail
The UBS Text Project (p. 411) has two options.
1. you made stop
2. you consider/considered
It gives a C rating (considerable doubt) to #2.
The first word of Psa 119:119 is dross (BDB 691), which is used out of its normal order to fit the acrostic pattern. It refers to the waste product of purifying metals. It is useless and is thrown away.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thoughts = divided or doubting thoughts. Same root as 1Ki 18:21 (compare Jam 1:8); or, them that are of double mind.
Fuente: Companion Bible Notes, Appendices and Graphics
The proper way in which to read these verses is to peruse them in the spirit of prayer, turning every verse into a personal supplication to God. I do trust that many of us may be so in the Spirit today, that these words may suit us.
Psa 119:113. I hate vain thoughts: but thy law do I love.
The moralist is quite content to look after his actions, but the Christian is never happy until his thoughts are sanctified. The true believer hates vain thoughts, because they lead to vain words and to vain actions; because vain thoughts nailed his Saviour to the tree; because vain thoughts spoil his devotion, mar his communion with God, and, like the birds which came down upon Abrahams sacrifice, would destroy all his offering. I hate vain thoughts. The converse of this is, But thy law do I love. There is nothing vain there; nothing in thy law to distract me; nothing to give me unhallowed thoughts. But, there is a cure for vain thoughts. When you have been assailed of vain thoughts, let your mind be lovingly stored with texts of Scripture, with passages of Gods Word. The Psalmist, whilst writing these words, is evidently under a sense of danger, so he said:
Psa 119:114. Thou art my hiding place and my shield: I hope in thy word.
Here is a hiding-place to escape to from danger, and a shield to protect whilst in danger. A hiding-place is not enough, because that cannot be moved, but the shield can be carried everywhere. It is buckled, on the warriors arm; and into every conflict he can take it. So, at even-time, when I tell my troubles to my God, he is my hiding-place; But all the day long, while I myself abide in, the heat of the conflict, he is my shield. See where the Christians hope is, dear friends! It is not in his own integrity, or faithfulness, or sincerity; but I hope in thy word.
The gospel bears my spirit up;
A faithful and unchanging God
Lays the foundation for my hope
In oaths, and promises, and blood.
Psa 119:115. Depart from me, ye evildoers: for I will keep the commandments of my God.
By which David did not mean that be would not speak with ungodly men. Monkish seclusion would be no advantage to a Christian. We are to be in the world, though not of it, as a ship is in the sea, but the sea is not in the ship, or else soon would she go to the bottom. We are to take care of the world; to hold such society with them as may come from necessity, but as to any nearer communion, Depart from me, ye evildoers; your company I cannot bear; your example pollutes the air: ye do me damage; ye vex my ears, ye dishonour my God; depart from me, ye evildoers, for I will keep the commandments of my God. You see, it seems as if this was not possible as long as there was an infinite association with the ungodly. I know nothing that is so likely to destroy the purity of a Christians life as any intimate association, with ungodly people. You cannot run with the hare and hold with the hounds, too. It is impossible for you to join with the world, and yet be true followers of Christ.
Psa 119:116. Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.
You see, he feels his weakness, and he cries to his God.
Psa 119:117. Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.
The brightest archangel owes all his glory to God, and the perpetuity of that glory depends upon the constant gift of the gracious One. How wise, then, is it of men, conscious of their weakness, to hang constantly upon their God. As the vessel hangs upon the nail, and if the nail can move, the vessel must fall, so must we hang upon God. If he be not faithful, and true, and potent, then must we perish; but, thank God. concerning this we have no doubt.
Psa 119:118-119. Thou hast trodden down all them that err from thy statutes: for their. deceit is falsehood. Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.
You see, the Psalmists mind is entirely occupied with this spirit of perseverance. He seems to tremble, and to be filled with awe lest he should by any means prove an apostate, and be unworthy to enter into the kingdom. He looks with solemn mind upon God as casting all the wicked of the earth down under his feet, just as men cast out the refuse: as the slag of the furnace is sometimes thrown down to make the footpath: so, he says, Thou puttest away the wicked of the earth like dross; thou hast trodden them down. Filled with a heavy trembling lest this should be his lot lest, after he had thought he had known and experienced the happiness of communion with God, he should be found to be reprobate silver and be given over to destruction. Does such a fear as this come upon you, my brethren? If it does not, there is room for you to fear, for even our holy Apostle had this as his anxiety, Lest, after having preached to others I myself should he a castaway. It is not as to whether God will be faithful to me, but whether I am really his, whether my conversion has beer genuine, and my union to Christ vital. These are questions which breed a holy anxiety, which is one of the very best means of keeping a Christian in the path of right, and so of guaranteeing the perseverance which God has promised.
Psa 119:120. My flesh trembleth for fear of thee; and I am afraid of thy judgments.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 119:113-120
Psa 119:113-120
STROPHE 15
REVERENCING GOD’S LAW; THE PSALMIST PRAYS FOR SUPPORT AGAINST HATEFUL BACKSLIDERS
Samech
“I hate them that are of a double mind;
But thy law do I love.
Thou art my hiding-place and my shield:
I hope in thy word.
Depart from me ye evil-doers,
That I may keep the commandments of my God.
Uphold me according to thy word, that I may live;
And let me not be ashamed of my hope.
Hold thou me up, and I shall be safe,
And shall have respect unto thy statutes continually.
Thou hast set at naught all them that err from thy statutes;
For their deceit is falsehood.
Thou puttest away all the wicked of the earth, like dross:
Therefore I love thy testimonies.
My flesh trembleth for fear of thee;
And I am afraid of thy judgments.”
“Thou puttest away all the wicked of the earth, like dross” (Psa 119:119). This can be nothing less than a glimpse of the Eternal Judgment, an interpretation which is confirmed by the trembling fear of the psalmist in the last two verses. We may, at first, be surprised at his fear and trembling, for has he not stated twenty or more times already in this psalm that he “loves God’s statutes,” “trusts in them,” “keeps them,” etc.? Maclaren has a satisfactory explanation of this: “Resolutions melt in the fires of temptation, and the psalmist knows life and himself too well to trust himself. So he betakes himself to prayer for God’s upholding, without which he cannot live (Psa 119:116).
E.M. Zerr:
Psa 119:113. Vain thoughts are those that are useless and not containing anything solid. In contrast with these things David loved the law of God.
Psa 119:114. Hiding place and shield mean the same and are used figuratively. The Psalmist meant that he hoped to be cared for amid all his trials by the word.
Psa 119:115. Depart from me is said as an indirect disowning of evil characters. In contrast with this David said he would keep the commandments of God. This teaches that one cannot harbor or endorse evil-workers while keeping the commandments of the Lord. Jesus taught the same thing in Mat 6:24.
Psa 119:116. God will not uphold an unrighteous man and David knew it. He therefore prayed to be upheld according to His word. A hope based on such foundation would be permanent and not one of which a person would be ashamed.
Psa 119:117. This verse has the same thoughts as the preceding one, except that it uses a different term which is statutes.
Psa 119:118. To err from the statutes means to step aside from them. Those who did so were trodden down by the Lord. Sometimes the truth may be handled in such a manner that the hearer will be deceived. The characters David had in mind, however, were bold and misled their hearers with direct falsehood.
Psa 119:119. The wicked persons were not made literally to disappear, for they were at that very hour alive and tormenting David. But he was speaking prospectively of the fate of all the wicked. They were destined to be brought to ruin while the Psalmist would survive to enjoy the blessings provided for in the testimonies of God.
Psa 119:120. The testing afflictions that God suffered to come upon David were often very severe. For that reason he trembled, which means he was on the alert in expectation of them. To fear and be afraid of the judgments as used here meant that he had respect for them to such an extent that he wished to observe them.
Fuente: Old and New Testaments Restoration Commentary
Time for the Lord to Work
Psa 119:113-128
There is an ineradicable difference between the child of God and evil-doers, and the believer does not want to be involved in their fate. Therefore he bids them depart from him. But though we know that in the end the wicked shall be put away as the dross, there seem to be long periods of divine inaction. Sin grows and flourishes like the green bay tree, Psa 37:35. Wicked men are prosperous and at ease. The divine procedure of judgment seems to be arrested; and we set ourselves to awaken it with the reminding suggestion that it is time for God to work, because men are making void His law, Psa 119:126. Our eyes fail with long watching for His salvation and the award of righteousness, Psa 119:123.
In the meantime let us not lose heart. Let us continue to keep the commandments of God. Let us prize the precepts and promises of God above fine gold; and let us dare to regard all his precepts as right. Thus shall we nurse our souls in patience and faith, Luk 21:19, conscious that though we cannot be Gods timekeepers, yet the Judge will come and will not tarry, Heb 10:37.
Fuente: F.B. Meyer’s Through the Bible Commentary
hate: Psa 94:11, Isa 55:7, Jer 4:14, Mar 7:21, 2Co 10:5
vain thoughts: Or, “divided thoughts,” saiaphim, or, as Gesenius renders, die Zweideutigen (in der Religion) “ambiguities (or indecisions) in Religion;” Luther, Flattergeister, “inconstant fellows;” LXX, , “transgressors,” Vulgate iniqui, “iniquitous,” and Jerome, tumultuosos, “tumultuous.”
thy law: Psa 119:97, Psa 119:103
Reciprocal: 1Ch 29:18 – in the imagination Psa 101:3 – set Psa 119:163 – hate Pro 24:9 – thought Mat 15:19 – evil Rom 7:15 – what I hate Rom 7:22 – I delight
Fuente: The Treasury of Scripture Knowledge
A GOOD HATER!
I hate vain thoughts.
Psa 119:113
I. First, what are vain thoughts?(1) There are the vain, worldly thoughts, which we must hate. Thoughts which in themselves are perfectly harmless and innocent may become vain through being welcomed and entertained at the wrong season. The same thoughts may become sinful and vain through mere excess, through occupying our minds overmuch. The world must be very near us when the worldly thought is ever with us. Our treasure, our best treasure, must assuredly be there, else our heart and the thought of our heart would not be always there also. (2) But if a wise man will watch against these thoughts about this world, which are only sinful when indulged or allowed at a wrong time or in excess, how much more will he hate those that in their nature and essence are sinful, as, for example, impure thoughts, being such as more than any other sully and defile the mirror of the soul, and render it incapable of giving back the pure image of God. (3) The transition to other thoughts, to such as we more immediately ascribe to the devil, is easy. It will be enough to indicate proud thoughts in general as the third division of those we have to consider.
II. Consider the remedies for vain thoughts.Chase them wholly away we never shall, but let them find no entertainment from us. As often as they visit us, let them drive us to Him by whose holy inspiration alone we are able either to think those things which be good, or to refuse to think those things which be evil; let them drive us to Him in a real, though it may be a voiceless, prayer, in a brief meditation on the glories of heaven or on the pains of hell, or on Christ hanging upon His cross and bearing there the penalty of our sins, or on Christ coming to judgment and bringing to light all hidden things of darkness, and this wicked thought of ours among the rest. In devices such as these we must find our help.
Archbishop Trench.
Fuente: Church Pulpit Commentary
SAMECH.
Psa 119:113-115. I hate vain thoughts Or, wild imaginations, as some render , a word which signifies the shootings, or branchings of the mind; namely, all wild, roving fancies, in opposition to the truth and solidity of Gods word. Thou art my hiding-place See on Psa 32:7. Depart from me, ye evil-doers I will have no society, friendship, or conversation with you; for I will keep the commandments of my God
Which your evil counsel or example might hinder me from keeping.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
119:113 SAMECH. I hate {a} [vain] thoughts: but thy law do I love.
(a) Whoever will embrace God’s word correctly must abhor all fantasies and imaginations both of himself and others.
Fuente: Geneva Bible Notes
15. The reverence God’s Word inspires 119:113-120
Double-minded people disregard God’s revelation (Psa 119:113), but those who value it make God their refuge and defense (Psa 119:114). The writer wanted evildoers to depart from him so he could keep God’s commandments (Psa 119:115). He called on the Lord to sustain and deliver him (Psa 119:116-117), because He would judge those who despised His Word (Psa 119:118-119). God’s judgments made him tremble because they are sure (Psa 119:120).