Exegetical and Hermeneutical Commentary of Psalms 119:132
Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.
132. Look &c.] Turn unto me and be gracious unto me. So Psa 25:16; Psa 86:16.
as thou usest to do &c.] Better, as is the right of those that love thy name. The plea is a bold one, but not too bold. The covenant gives those who love Jehovah’s revelation of Himself (Psa 5:11; Psa 69:36) the right to claim His grace. Cp. Heb 6:10. The word for right is mishp, usually rendered judgement.
Fuente: The Cambridge Bible for Schools and Colleges
Look thou upon me – Turn not away from me. Regard me with thy favor.
And be merciful unto me, as thou usest to do unto those that love thy name – Margin, According to the custom toward those, etc. The Hebrew word is judgment: according to the judgment to the lovers of thy name. The word seems here to be used in the sense of right; of what is due; or, of what is usually determined: that is, as God usually determines, judges, acts toward those who love him. The idea is, Treat me according to the rules which regulate the treatment of thy people. Let me be regarded as one of them, and be dealt with accordingly. On the sentiment in this passage, see the notes at Psa 106:4.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:132-135
Look Thou upon me, and be merciful unto me.
Prayer for mercies vouchsafed to the good
I. Direction in the right way. We are all travellers on an unknown road, and we want direction. Order my footsteps.
II. Defence against our foes. The dominion of evil is the greatest curse. There is a danger of having this dominion established. God alone can prevent it.
III. Deliverance against malignant foes. Man oppresses man everywhere. Who but God can deliver from the oppression under which humanity groans?
IV. THE favour of Almighty God (verse 135). Gods approval is mans heaven. (Homilist.)
A page from a royal diary
I. Davids brief petition. Look Thou upon me.
1. His own eyes had failed him (verse 123).
2. Mans eye had misjudged him (verse 134).
3. He knew that Gods eye perceives what His servant needs.
4. He leaves all with God.
5. Gods look will be a sign of Divine favour.
6. Gods look would prepare him for future obedience.
II. Davids humble confession. Be merciful unto me.
1. His prayer grew out of this confession.
2. By this petition he evidently sought forgiveness.
3. Upon this ground alone he sought for the blessing he desired.
III. Davids tacit profession. As Thou usest to do, etc. David hardly dares to say that he does love Gods Name, but he does practically say it by praying that God will treat him as He treats those who do love His Name. Some of those who love God best are not the loudest in proclaiming their love. The true child of God does love His Lords Name. This includes–
1. The person of God.
2. The character of God.
3. Gods revelation.
4. The glory of God.
IV. Davids gracious aspiration.
1. He would be dealt with as saints have always been dealt with. Well, you know what He used to do to those who loved His Name; He used to come and visit them. For instance, there were Abraham, Isaac, and Jacob. These all had visits from the Lord, as did Moses, when God was in the burning bush. God not only used to visit those who loved His Name, but He used to instruct them What teachings they had from Him! What revelations and manifestations of Himself! Lord, teach me as Thou usest to teach those who loved Thy Name! How patient also He was with them! They had many faults and failings, and they grieved His Holy Spirit; but He forgave them, and went on teaching them; and when they fell and wandered from Him, He restored them, and brought them back again. Then you know the Lord was always faithful to those who loved His Name. When He made them a promise, He always kept it. But notice this also, the Lord used to whip them when they needed it; those who loved His Name were chastened. Asaph said, All the day long have I been plagued, and chastened every morning. Well, suppose you should have the same treatment, you can thank God that He is doing to you as He used to do to those who loved His Name.
2. I think also that, when using these words, David meant that he was quite willing that God should deal with him in His usual way, in His regular order. He did not want to have some special railway thrown up for him, in which he could ride first-class to glory; but he was willing to go the old way, the way the holy prophets went, and the saints, and martyrs, and confessors of God; that is to say, he did not want salvation without holiness, he did not want justification without sanctification, he did not want pardon without regeneration. (C. H. Spurgeon.)
Fellowship with the righteous
I. There are some who love Gods Name. His Name means His perfections, His nature, His being, Himself; and they who love His Name mean those who love Himself.
II. His mercy is the source of all the goodness they experience.
III. The Lord has been always accustomed to deal mercifully with them. He was merciful to them when He frowned, as well as when He smiled; when He denied, as well as when He indulged; when He took away, as well as when He gave. What use ought we to make of this?
IV. His mercy towards them should encourage us to implore mercy for ourselves. Beggars naturally love to go to a door where others have been successful, especially where none have ever been sent empty away. This, indeed, is never the case among men. No earthly benefactor, however disposed, can afford universal relief. But we have everything to inspire our application at a throne of grace. In what He has done through every age, we see His resources and His bounty. And we know that He is unchangeably the same.
V. We should be anxious to secure the mercy that is peculiar to them; and not be satisfied with His common kindness.
VI. We should be content if God deals with us as He has always dealt with His people. While he could not be satisfied with anything less than their portion, David asks for nothing better; he implores no singular dispensation in his favour, no deviation from the accustomed methods of His grace. (W. Jay.)
The plea of use and wont
The psalmist employs the great plea of use and wont; for, says he, As Thou usest to do unto those that love Thy Name. Use and wont generally have great weight in a court of law. A friend said to me, How will such a suit go? The case has never been before a court until now. I answered, Are you sure that what was done is according to universal and long-established custom? for, if so, though there be no law, the custom of the trade will stand. Custom among men reaching far back holds good in court; how much shall the custom of the eternally unchanging God decide His future acts? The psalmist pleads the Lords own custom; and this is a grand plea with him, because He is unchanging. If you think it a good plea, urge it at the throne. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 132. As thou usest to do] Treat me as thy mercy has induced thee to treat others in my circumstances. Deal with me as thou dealest with thy friends.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Look thou upon me, to wit, favourably, as the next clause explains it, and as this phrase is commonly used; whereby also he implies that God at present did hide his face and favour from him.
As thou usest to do unto those that love thy name; as thou hast done in all former ages. Do not deny me the common privilege of all the faithful.
Fuente: English Annotations on the Holy Bible by Matthew Poole
132. Look . . . upon meopposedto hiding or averting the face (compare Psa 25:15;Psa 86:6; Psa 102:17).
as thou usest to door,”as it is right in regard to those who love Thy name.”Such have a right to the manifestations of God’s grace,resting on the nature of God as faithful to His promise to such, noton their own merits.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Look thou upon me,…. Not as in himself; a sinful creature will not bear looking upon by the Lord, especially with the strict eye of justice; but as in Christ, and clothed with his righteousness; and so not merely in a providential way, though that is a favour, but in a way of special grace and mercy. It may be rendered, “turn unto me” r; as it is in Ps 25:16; the Lord had turned from him, and had hid his face, which had given him trouble; and therefore he desires he would turn again to him, and show him his face and favour;
and be merciful unto me; in forgiving his sins, and admitting him to communion with him: he pleads mercy, and not merit and this shows it was not any look but a look of grace and mercy he prays for;
as thou usest to do unto those that love thy name; that is, himself: such as love the Lord have favours shown them; he shows mercy to thousands of them that love him; he loves them that love him; he manifests his love to them, and admits them to great nearness to himself. David was one of these; he loved him in sincerity, and above all others and could appeal to him for the truth of it, and desires no other nor better usage than such had; and indeed a man need not desire better, since all things work for their good now, and it is not to be conceived what God has prepared for them hereafter.
r “convertere ad me”, Michaelis; “turn the face unto me”, Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
132 Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.
Here is, 1. David’s request for God’s favour to himself: “Look graciously upon me; let me have thy smiles, and the light of thy countenance. Take cognizance of me and my affairs, and be merciful to me; let me taste the sweetness of thy mercy and receive the gifts of thy mercy.” See how humble his petition is. He asks not for the operations of God’s hand, only for the smiles of his face; a good look is enough; and for that he does not plead merit, but implores mercy. 2. His acknowledgment of his favour to all his people: As thou usest to do unto those that love thy name. This is either, (1.) A plea for mercy: “Lord, I am one of those that love thy name, love thee and thy word, and thou usest to be kind to those that do so; and wilt thou be worse to me than to others of thy people?” Or, (2.) A description of the favour and mercy he desired–“that which thou usest to bestow on those that love thy name, which thou bearest to thy chosen,” Psa 106:4; Psa 106:5. He desires no more, no better, than neighbour’s fare, and he will take up with no less; common looks and common mercies will not serve, but such as are reserved for those that love him, which are such as eye has not seen, 1 Cor. ii. 9. Note, The dealings of God with those that love him are such that a man needs not desire to be any better dealt with, for he will make them truly and eternally happy. And as long as God deals with us no otherwise than as he uses to deal with those that love him we have no reason to complain, 1 Cor. x. 13.
Fuente: Matthew Henry’s Whole Bible Commentary
132. Look upon me, and be merciful to me. In this verse he beseeches God to have a regard to him: as he is accustomed always to look to those who are his people. The Hebrew word משפט mishpat, translated judgment, signifies in this passage, as in many others, a common rule, or ordinary usage. (12) He next adds the purpose for which he desires that God would look upon him, namely, that he may be relieved from his miseries. This, then, is the prayer of an afflicted man, who, when apparently destitute of all help, and unable to come to any other conclusion than that he is neglected and forsaken of God, yet reflects with himself, that, for God to forsake him, was foreign to his nature and to his usual manner of procedure. It is as if he had said — Although I can perceive no token of thy favor, yea, although my condition is so wretched and desperate, that, judging according to sense and reason, I deem that thou hast turned the back: upon me; yet, as from the beginning of the world to the present day, thou hast testified, by numberless proofs, that thou art merciful to thy servants, I beseech time that, acting according to this rule, thou wouldst now exercise the like loving-kindness towards me. It is to be particularly noticed, lest those whom God does not immediately answer may become discouraged, that the Prophet had been long oppressed by miseries, without any prospect of relief. Yet it is at the same time to be observed, that the Prophets sole ground of confidence in asking this from God is his free goodness. Whence we gather that, although he was a man of eminent sanctity, yet the undeserved grace of God was his only refuge. With respect to the word judgment, let us learn from the Prophet’s example to acquaint ourselves with the nature of God, from the various experiences we have had of it that we may have certain evidence that he is merciful to us. And, in truth, were not his grace known to us from the daily experience we have of it, which of us would dare to approach him? But if our eyes are not blind, we must perceive the very clear testimonies by which he fortifies our faith, so that we need not doubt that all the godly are the objects of his regard; only we must endeavor to be among the number of those who love his name. By this title is meant genuine believers; for those who only slavishly fear God are not worthy of being reckoned among his servants. He requires a voluntary obedience from us, so that nothing may be more delightful to us than to follow whithersoever he calls us. It is, however, at the same time to be observed, that this love proceeds from faith; yea, the Prophet here commends the grand effect of faith, by separating the godly, who lean upon the grace of God, from worldly men, who, having given their hearts to the enticements of the world, never lift up their minds towards heaven.
(12) “ According to the custom, or usual mode of acting. So Luther — as thou art accustomed to do, etc. In Gen 40:13 — ‘Thou shalt deliver the cup, כמשפט, according to custom. ’”— Phillips.
Fuente: Calvin’s Complete Commentary
(132) As . . . name.See margin. But the absence of the suffix is against this correction, as it is against the Authorised Version itself. Rather, according to the right of. It was not only theirs by custom, but by right of the covenant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 710
THE CHRISTIANS CHIEF DESIRES
Psa 119:132-133. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. Order my steps in thy word: and let not any iniquity have dominion over me.
TO many, the Psalms are less interesting than most other parts of Scripture, as having in them a less variety of incident whereon to engraft instruction, as also a less measure of plainness in the instruction they convey. But, whatever may be wanting in them in these respects, it is more than compensated by the piety of sentiment and ardour of devotion which pervade them all. If other parts of Scripture add more to our stock of knowledge, this produces a more elevated tone of feeling, and, if deeply studied, tends in a pre-eminent degree to bring the soul into communion with its God, and to prepare it for the enjoyment of the heavenly world. Let us but get the spirit of the Psalmist in the prayer before us, and we shall have no reason to complain that we were not amused with curious speculations, or edified with matters of deep research.
Our business on the present occasion will be quite simple, namely,
I.
To explain the petitions here offered
Two things the Psalmist here implores of God;
1.
The manifestations of his mercy
[Mercy is that which every child of Adam needs: he needs it too, not merely for some particular violations of Gods law, but for every action of his life: there is iniquity even in his holiest things: his very tears need to be washed, and his repentances to be repented of. Hence he must, from the very beginning to the end of life, and in reference to every moment that he has lived, implore mercy at the hands of the heart-searching God
In this request he sets, as it were, before his eyes all the instances of mercy which God has shewn to his most favoured people from the foundation of the world. We may indeed understand his words as a general kind of plea taken from the wonted goodness of God to others: and then this petition will accord with that offered in another psalm, Remember me with the favour which thou bearest unto thy chosen; O visit me with thy salvation [Note: Psa 106:4-5.]! But there seems here a more specific reference to some particular exhibitions of Gods mercy in the days of old; multitudes of which must of necessity present themselves to his mind, whenever his attention was directed towards them. What mercy had God shewn to Adam, in promising a Saviour to him, instead of inflicting on him the judgments he had so deeply merited! What mercy to Abel also, in giving him such manifest tokens of his favour! To Enoch also, in affording him such constant access to him, and in translating him to glory, without ever suffering him to taste the bitterness of death! In like manner his mercy to Noah, in delivering him from the deluge which overwhelmed the whole world beside; and to Abraham also, whom he admitted to all the familiarity of a most endeared friend. These, and many other instances, we may suppose to have been in his mind, when he proposed them to God as patterns of the mercy which he himself desired to partake of.
This is the true way in which every child of God should pray. From all that God has done for his saints in former times he should take encouragement, and should enlarge his expectations to the utmost extent that the sacred records authorize. God is the same gracious and almighty Being in every age: and what he has done for one he may do for another: and though he may not vouchsafe to us precisely the same interpositions as he did to others, he will, as far as our particular occasions may call for them: and we are enemies to ourselves, if we do not open our mouths wide, and ask all that our situation and circumstances can require.]
2.
The communications of his grace
[He desired to be delivered, not from guilt only, but from the power and dominion of sin also. This desire was without reserve: he wished not to retain any iniquity, however pleasant or profitable, or even justifiable it might be in the eyes of an ungodly world. In this he approved himself sincere and upright: and in this, every true Christian will resemble him
But in order to this, he begged to be guided altogether by the oracles of truth. The word of God is the only standard of right and wrong: if we follow any other directory, we shall err: if we adhere to that, we cannot but fulfil the will of God. This is the constant declaration of God himself [Note: ver. 9.]; and it accords with the experience of his people in every age [Note: ver. 11.]. Happy would it be for us, if we would study the Scriptures with this particular view. We are not disposed to undervalue speculative knowledge: but that which is practical is infinitely to be preferred. The Scriptures are given us as a light to our paths in general, and as a lantern in every particular case when we know not where to place our feet. Let us truly seek to be in every thing governed by them; and then, though we be mere fools, as it were, in other things, we shall never greatly err [Note: Psa 19:7. Isa 35:8.].]
From this general view of the petitions, we proceed,
II.
To shew the instruction to be derived from them
Though not written with a didactic view, they convey much instruction, in reference both,
1.
To Christian principles
[The union of the two petitions may not improperly suggest to us, that a desire after pardon must invariably be joined with a desire of sanctification also. Were a desire of pardon all that is required to form the Christian character, a Christian would differ but little from those who are gone beyond redemption. Sin must be hateful to us, even as it is to God himself, who cannot look upon it without the utmost abhorrence
Nor is the order in which they stand devoid of good and useful instruction. Mercy is to be sought in the first place. To look for sanctification first, and make that a ground whereon to hope for mercy, would subvert the whole Gospel of Christ. We mean not to say, that we should build such an observation as this on the mere circumstance of the petitions occurring in that particular order; for that circumstance would by no means justify any such conclusion: but from that circumstance we may fitly take occasion to make such an observation which is sanctioned and confirmed by every part of the inspired writings. And we cannot too strongly impress it on the minds of all, that in constructing the spiritual edifice, we must ever be careful to distinguish between the foundation and the superstructure, and to assign to each its appropriate place and office ]
2.
To Christian practice
[Here the just improvement of the petitions is clear and obvious: they teach us to be humble Christians, practical Christians, consistent Christians.
We should be humble Christians. The manner in which the petition for mercy is expressed conveys an idea of deep humility. It is as if he had said, Lord, I am unworthy that thou shouldst look upon so base, so vile a creature as I am: well might my sins provoke thee to hide thy face from me for ever: but O! look upon me, according to the multitude of thy tender mercies. Thus it is that we should ever seek for mercy. It is impossible for us ever to lie too low before our God. To the latest hour of our lives we should preserve the spirit of the publican, who, whilst he sought for mercy, dared not so much as to lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner!
We should also be practical Christians. To think that we can be interested in the mercy of God whilst we are continuing in sin, is a horrible, a fatal delusion. Let not any one entertain such an idea for one moment. Christs work is finished indeed as it respects himself; but not as it respects us: there is a work to be wrought in us, as well as that which has been wrought for us: and whatever we may imagine about the secret purposes of God, this is revealed as an immutable decree, that without holiness no man shall see the Lord
To crown the whole, we must be consistent Christians. To harbour any sin, of whatever kind it be, will prove us hypocrites. If we regard iniquity in our hearts, God will never hear us, never accept us. The right hand or right eye must be sacrificed, as well as those sins which may be more easily put away O let us seek to be Israelites indeed, in whom there is no guile, and to be sincere and without offence until the day of Christ!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 119:132 Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.
Ver. 132. Look thou upon me, &c. ] Face about towards me, and give me a glimpse at least of thy grace; for full fruition I expect not in this present life. Brevis hora, parva mora.
As thou usest to do unto those, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
merciful = gracious.
As Thou usest to do = According to Thy ordinance. Hebrew. mishpat. The seventh in order of the “ten words” (App-73). So rendered in Psa 119:91.
name. See note on Psa 20:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Look: Psa 119:124, Psa 25:18, Exo 4:31, 1Sa 1:11, 2Sa 16:12, Isa 63:7-9
as thou usest to do unto those: Heb. according to the custom toward those, Psa 106:4, 2Th 1:6, 2Th 1:7
Reciprocal: Deu 26:7 – looked Psa 4:1 – have mercy upon me Psa 9:13 – Have Psa 86:16 – turn Psa 116:1 – love Psa 119:17 – Deal Psa 119:41 – General Jer 15:15 – remember Jam 5:11 – the Lord is
Fuente: The Treasury of Scripture Knowledge
Psa 119:132-133. Look thou upon me Favourably, as the next clause explains it; and be merciful unto me Let me taste the sweetness, and receive the gifts of thy mercy; let me have thy smiles, and the light of thy countenance; as thou usest to do, &c. As thou hast been wont to do unto thy people in all former ages. Do not deny me the common privilege of all the faithful. Order my steps in thy word By thy grace direct and govern all my affections and actions in the way prescribed in thy word. Let thy Spirit accompany thy word, and ingraft it in me, so that I may be guided and ruled by it. And let not any iniquity have dominion over me: let not the law in my members, warring against the law of my mind, lead me captive to the law of sin: but, though the flesh may lust against the spirit, let the spirit oppose the desires of the flesh, and overcome and subdue them. The dominion of sin is to be dreaded and deprecated by every one of us; and if in sincerity we pray against it, we shall receive, as an answer of our prayers, the accomplishment of that promise, Rom 6:14, Sin shall not have dominion over you.