Exegetical and Hermeneutical Commentary of Psalms 119:33
Teach me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.
33. Teach me ] Or, instruct me in ; the verb from which trh, ‘instruction,’ ‘law,’ is derived. Cp. Psa 27:11; Psa 86:11.
and I shall keep it ] Or, that I may keep it; and similarly in Psa 119:34, that I may keep thy law, yea observe it &c.
unto the end ] The word ‘ qeb is generally rendered thus, here and in Psa 119:112, but it nowhere else has this sense. In Psa 19:11; Pro 22:4, it means reward; and so Baethgen would explain it here; I will keep it as reward. “In Psa 19:11 a reward is expected for keeping the law: in Psalms 119 the life which is pleasing to God is itself regarded as reward.”
Fuente: The Cambridge Bible for Schools and Colleges
33 40. H. A series of prayers for instruction guidance and strength.
Fuente: The Cambridge Bible for Schools and Colleges
Teach me, O Lord, the way of thy statutes – This begins a new division of the psalm, indicated by the letter He ( h, or h). The word rendered teach means properly to throw, to cast, to hurl; and then, to teach – as if truth were thrown and scattered abroad. The sentiment is the same as in Psa 119:12.
And I shall keep it unto the end – Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:33-36
Teach me, O Lord, the way of Thy statutes; and I shall keep it unto the end.
Ethical instruction
I. Ethical instruction is instruction in duty. There is no knowledge so important as the knowledge of our obligations to ourselves, to society, and to God. Scientific instruction is nothing to this, even theological instruction is not to be compared to this in importance. Ethical instruction is the great want of man. This instruction is here represented as instruction in the statutes, the law, commandments, testimonies. All words representing the same thing–duty.
II. Ethical instruction is to be sought of God. There is no teaching so difficult as effectual moral teaching. Men are more disposed to learn anything rather than their duty–history, science, philosophy, anything. Hence God alone can effectually teach it.
III. Ethical instruction is to be sought of God in order to be practised. Why does the author of these words pray for God to instruct him in His commandments? In order that he might speculate in moral science and talk eloquently on such subjects? No; but in order that he might keep it unto the end, observe it with my whole heart, go in the path of Thy commandments. Moral knowledge is to be practised. (Homilist.)
The Divine Teacher and scholar
1. What be these statutes?
(1) As a statute-law the Word written sets down limits and rules, how far we are to go, and what to do, and leave undone.
(2) As statutes are enforced with rewards and penalties, so are the Lords precepts, in keeping of which is great reward, and no less danger in transgressing any of them.
2. Whose be they?
(1) God is the Author of them all.
(2) He is the principal object or subject-matter of them.
(3) He is the preserver and maintainer of them.
(4) They are His by eminency, for the excellence and perfection of them, and to distinguish them from all the laws and statutes of men.
3. Why doth David call the Word the way of Gods statutes?
(1)A metaphor, implying–
(a)That we are all travellers here in a strange country (Heb 11:13-14). But the way we know not, nor can man or angel teach us the way, unless God show it to us, as He did to Adam, who could lose his way, but of himself could never find it.
(b) That God hath made known the way in His Word; called the way, because it points us the way, as also because it leads us to heaven and happiness, as a way tends to some end, or intended place.
(c) That this way and Word of God must be known of us, as the way must be of a traveller. And therefore as travellers, and as David here, we must be ever asking after the way.
(d) That as a traveller must keep the beaten and high-way, so must these statutes be pathed and trodden of all the travellers of heaven; neither must we turn out of this way to the right or left hand.
(e) That whosoever are out of this way, and transgress these statutes, they wander from the God of peace, and from life, are out of Gods protection, and liable to all the curses of the law, as men out of the kings highway are out of the kings protection. Hence it is said of wicked men (Psa 14:3). These things lie in the metaphor.
(2) Then for the singularity of this way: he saith, Thy way, not ways; for Gods way is but one, but by-paths are many. Many are the sciences, and other knowledges worthy our labour and pains; but David above all desires the knowledge of this one and only way of God and of salvation.
4. Why doth David desire to be taught of God?
(1) David had good means, and was most diligent in the use of them; he was a diligent reader, and spent nights and days in meditation of the Word; but yet to all these, and above all these, he desires Gods teaching, without which all these are in vain.
(2) He knows that all other teachers can but teach the ear; God alone teacheth and openeth the heart (Act 16:14). And whereas Satan and wicked men may have a great deal of speculative knowledge, and go to hell, he desires an inward teacher, and to be inwardly taught by the teaching of the Spirit.
(3) He here craveth four things in this one petition, beyond all mens teaching:
(a) Teach me to attend the way of Thy statutes, that I may understand them, and Thy Word be not a clasped book unto me; neither may I, by missing the right scope, pervert the same to mine own destruction.
(b) Teach me to affect the way of Thy statutes, that my heart may melt as Josiahs at the hearing of the law, and be pricked and broken with the threats of it, as were those converts that cried, Men and brethren, what shall we do to be saved? (Act 2:37). When the promises are preached, or promulgated, let my heart dilate and open itself, as the thirsty ground, and rejoice that it understandeth the Word taught, as (Neh 8:13).
(c) Teach me to believe Thy statutes; for all true and comfortable knowledge is applicatory; it rests not in the understanding, but is a firm assent in the will, laying hold on the thing known. And this must we pray, seeing all knowledge, not mingled with faith, is unprofitable.
(d) Teach me to obey Thy statutes; for all sound knowledge is practical; and to know Christ as the truth is in Christ, is to cast off the old man with his lusts, and put on the new. This must be our prayer, that the Lord would so teach us His way as we may walk in it; that tie would so take us into His school as to become both more skilful and more holy; that seeing not hearers, but doers are justified, our portion may be in their blessedness, that hear the Word and keep it. (T. Taylor, D. D.)
God the source of instruction
I. Who it is that teaches.
II. What it is that God teaches.
III. How God teaches.
IV. The result of being taught the way of Gods statutes by God himself. We shall keep them unto the end. (T. Dale, M. A.)
The province of reason in matters of religion
I shall consider the word reason, as denoting the power, generally, of apprehending truth, and applying it to its proper uses;–a power which distinguishes man from all other animated beings around him, and fits him for performing duties and enjoying pleasures, of which they are totally incapable. That God is our teacher, and that He communicates instruction by His works and by His Word, is one of the first lessons which human reason should learn. After becoming satisfied of this, we are to make it our object to discover what is the instruction which He actually communicates. And as our chief concern is with the truths of revelation, our chief business is H apply ourselves, in the proper use of our rational powers, to the study of the Holy Scriptures. The position which I take on this subject will require that two things in particular should be set aside, as not falling within the province of reason. The first is, attempting to originate truth. And the second is, sitting in judgment upon any of the doctrines or facts, which God makes known. The remarks I have made may furnish a ready answer to a question often proposed to us by rationalists. If, say they, we are to bow with such submission to the Word of God, and H receive so implicitly all its doctrines and precepts, and are never at liberty to call in question the reasonableness or truth of any of its dictates; then what has reason to do? I reply, it has everything to do, which falls within its province; everything for which it was designed; everything to which it is competent.
1. The province I have assigned to reason, evidently corresponds with its nature. To learn is an employment peculiarly congenial to the essential properties of the human mind. Every created, finite mind must, from its very nature, be dependent for all its knowledge on the uncreated, infinite mind. While our reason is duly sensible of this, and confines itself to the business of learning what God reveals, its efforts are all natural and safe. But whenever it leaves the place of a learner, and undertakes, by its own power, to originate any doctrine or fact, it undertakes a work which is unnatural and dangerous, and which will inevitably lead to false and hurtful conceptions.
2. Confining reason to the province which I have now assigned H it, will conduce to the honour of God. He is, in fact, the fountain of all created intelligence; and H acknowledge Him as such, is only to treat Him according to truth,–to render Him the honour which is His due.
3. Confining our reason to the work which I have assigned to it, will conduce directly to intellectual improvement. An acquaintance with the truths of religion will enlarge and elevate our understandings; and it will produce this effect in a much higher degree than our acquaintance with objects of inferior value. But there is no way for us H become acquainted with the truths of religion, except by learning them of our Divine teacher, in the use of the means which He has appointed.
4. Confining reason to its legitimate province will contribute in the highest degree to our moral improvement. If we pass in review all that God has made known H us; the holy law He has given us; the sin and ruin of all men in consequence of one mans disobedience; the eternal purposes of God; the Trinity; the whole work of the Redeemer; regeneration by the Holy Spirit; the perseverance of the saints, considered as a duty on their part, and a matter of promise on Gods part; and the everlasting retributions of the future world; we shall find, in each case, that the doctrine which produces the salutary effect is just that which God has clearly revealed, and which every person of common understanding is capable of knowing. It is the belief of the simple truths, the plain, intelligible facts taught in the Scriptures, which has raised the character of the saints to the highest elevation; has given strength to the weak, comfort to the afflicted, and freedom to the slaves of sin; and has prepared the people of God for the most glorious achievements. (L. Woods, D. D.)
God the teacher
This psalmist held that a man could see nothing unless God showed it to him. He held that a man could learn nothing unless God taught him; and taught him, moreover, in two ways. First taught him what he ought to do, and then taught him how to do it. Surely this man was, at least, a reasonable and prudent man, and showed his common sense. For supposing that you were set adrift in a ship at sea, to shift for yourself, would it not be mere common sense to try and learn how to manage that ship, that you might keep her afloat and get her safe to land? You would try to learn the statutes, laws, and commandments, and testimonies, and judgments concerning the ship, lest by your own ignorance you should sink her, and be drowned. You would try to learn the laws about the ship; namely the laws of flotation, by fulfilling which vessels swim, and by breaking which vessels sink. You would try to learn the commandments about her. They would be any books which you could find of rules of navigation, and instruction in seamanship. You would try to learn the testimonies about the ship. And what would they be? The witness, of course, which the ship bore to herself. The experience which you or others got from seeing how she behaved–as they say–at sea. And from whom would you try to learn all this? from yourself? I trust not. You would go to the shipbuilder and the shipmaster for your information. Just as–if you be a reasonable man–you will go for your information about this world to the builder and maker of the world–God Himself. And lastly; you would try to learn the judgments about the ship: and what would they be? The results of good or bad seamanship; what happens to ships, when they are well-managed or ill-managed. It would be too hard to have to learn that by experience; for the price which you would have to pay would be, probably, that you would be wrecked and drowned. But if you saw other ships wrecked near you, you would form judgments from their fate of what you ought to do. If you could find accounts of shipwrecks, you would study them with the most intense interest; lest you too should be wrecked, and so judgment overtake you for your bad seamanship. Now, the only way to attain eternal life is to know, and keep, and profit by Gods laws, Gods commandments, Gods testimonies, Gods judgments; and therefore it is that the psalmist says so often that these laws and commandments are life. But some will say, How shall I learn? I am very stupid, and I confess that freely. And when I have learnt, how shall I act up to my lesson? For I am very weak; and that I confess freely likewise. How, indeed? Stupid we are, the cleverest of us; and weak we are, the strongest of us. And if God left us to find out for ourselves, and to take care of ourselves, we should not sail far on the voyage of life without being wrecked, and going down body and soul to hell. But, blessed be God, He has not left us to ourselves. He has not only commanded us to learn: He has promised to teach. And he who wrote the 119th psalm knew that well; and therefore his psalm is a prayer, a prayer for teaching, and a prayer for light; he cries to God–My soul cleaveth to the dust. I am low-minded, stupid, and earthly at the best. Oh, quicken Thou me; that is–Oh, give me life–more life-according to Thy Word. (C. Kingsley, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
LETTER HE. – Fifth Division
Verse 33. Teach me, O Lord, the way of thy statutes] To understand the spiritual reference of all the statutes, c, under the law, required a teaching which could only come from God.
I shall keep it unto the end.] Here is a good thing asked for a good end. He wishes for heavenly teaching not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
HE
Or, that I may keep it, &c. That I may persevere; for apostacy proceeds from the want of a good understanding.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33-38. To encourage us in prayerfor divine aid in adhering to His truth, we are permitted to believethat by His help we shall succeed.
the way of thy statutesthatis, the way or manner of life prescribed by them. The help we hope toobtain by prayer is to be the basis on which our resolutionsshould rest.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
h, HE.–The Fifth Part.
Ver. 33. HE. Teach me, O Lord, the way of thy statutes,…. Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them. This is taught in the word, and by the ministers of it; but none so effectually teach as the Lord himself, Isa 2:3;
and I shall keep it [unto] the end; keep the way unto the end of it: or rather to the end of life, all my days, and never depart out of it, or turn to the right hand or the left; but walk on in it as long as I live: or, “I shall observe it, [even] the end” c; the end of the way of thy statutes or commandments. Now the end of the commandment is charity or love, which is the fulfilling of it: though that is perfectly fulfilled by none but by Christ, the end of the law for righteousness, 1Th 1:5. The word for “end” signifies a “reward”; so Aben Ezra interprets it, and refers to Ps 19:11; but Kimchi denies the law is to be kept for the sake of reward; which is right: rather the sense is, I will keep it by way of retribution, or in gratitude for teaching the way. The Targum is,
“and I will keep unto perfection;”
which cannot be done by sinful man.
c “et custodiam finem”; so some in Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
The eightfold He. He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun , used also elsewhere as an accus. adverb., in the signification ad extremum (Psa 119:33 and Psa 119:112) is peculiar to our poet. (with a Sheb which takes a colouring in accordance with the principal form) refers back to . In the petition “give me understanding” (which occurs six times in this Psalm) is causative, as in Job 32:8, and frequently in the post-exilic writings. (from , abscindere , as accords in sound with ) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (1Sa 8:3), and as a name of a vice, covetousness, and in general selfishness. is that which is without real, i.e., without divine, contents or intrinsic worth, – God-opposed teaching and life.
(Note: Heidenheim and Baer erroneously have with Jod. plural., contrary to the Masora.)
is a defective plural; cf. , Psa 119:41, , Psa 119:43, and frequently. Establishing, in Psa 119:38, is equivalent to a realizing of the divine word or promise. The relative clause is not to be referred to according to Psa 119:85 (where the expression is different), but to : fulfil to Thy servant Thy word or promise, as that which ( quippe quae ) aims at men attaining the fear of Thee and increasing therein (cf. Psa 130:4; Psa 40:4). The reproach which the poet fears in Psa 119:39 is not the reproach of confessing, but of denying God. Accordingly are not God’s judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 5. HE. | |
33 Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end. 34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.
Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job xxxvi. 22. Observe here, 1. What he desires to be taught, not the notions or language of God’s statutes, but the way of them–“the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying, This is the way, walk in it” Isa. xxx. 21. 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, 1 John v. 20.
II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: “I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught.” If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: “I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity.” It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God’s commandments, for the keeping of them is the whole of man.
Fuente: Matthew Henry’s Whole Bible Commentary
The He Section
Scripture v. 33-40:
Verse 33 requests the Lord to teach the Psalmist his statutes, with the pledge that the Psalmist will keep or guard them to the end, as long as he lived, Mat 10:22; Rev 2:26; even as Paul did, 2Ti 4:7-8.
Verse 34 pleads, “give me (dole out to me) understanding,” with the pledge, and I shall keep (guard) thy law, yea, I shall observe it with my whole heart, heartily, sincerely, Pro 2:6; Jas 1:5. His faithfulness to the law of the Lord is pledged to be unceasing, v. 73.
Verse 35 adds “make me to go (or cause me to go) in the path of thy commandments, for therein do I delight.” He has willed to obey God’s law, then asks for power to do what is the desire and resolve of his heart, Joh 7:17; Mat 11:28-30; 1Jn 5:3.
Verse 36 petitions the Lord to incline or turn the Psalmist’s heart to His testimonies (to respect them) and not to covetousness, selfishness, or greed, the King-cause of all deeds of sin, Eze 33:31; Mar 7:21; Lu 1215; 1Ti 6:10; Heb 13:5. Love for God and love for gain can not each reign supremely in the same heart; One will supplant, replace the other as King, or Lord of the soul, Mat 6:24; 1Jn 2:15-17; 1Ti 6:17; Luk 8:14. God gives the covetous over to their own chosen idol, to their own destruction, Rom 1:24.
Verse 37 appeals “turn away mine eyes from beholding vanity; And quicken thou me in thy ways,” of holiness and righteousness. He asks that God cause him to turn from vain ways of deceit and idolatry, for no peace and happiness is found away from the living God; Our safety is in avoiding temptation, Mat 5:28-29; Mat 6:22-23; Pro 23:31.
Verse 38 asks God to establish His word of promise to his servant David, who was devoted to the fear of the Lord, 2Sa 7:25; 1Ki 2:4; 1Ki 8:25; Luk 1:32-33; Psa 19:9.
Verse 39 adds “turn away (aside) my reproach which I fear; for thy judgments are good,” or ideal, not destructive, but corrective, as chastening to His own people, 1Co 11:31-32.
Verse 40 concludes “behold (take note) I have longed after thy precepts; Quicken me in thy righteousness,” out of my afflictions, my weakness, my battle with death, as you save those who trust in and call upon you; The longing, seeking after the word and will of God, leads to salvation and committed service to God, Joh 7:17; Act 9:5-6.
Fuente: Garner-Howes Baptist Commentary
33. Teach me, O Jehovah/the way of thy statutes. He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor. The majority of mankind think of anything rather than this, as that which they ought to ask from God. The Holy Spirit, therefore, often inculcates this desire, and we ought always to keep it in mind, that not only the inexperienced and unlearned, but those who have made great progress, may not cease to aspire after farther advancement. And as the Spirit of understanding comes from above, they should seek to be guided by his invisible agency to the proper knowledge of the law.
In the second clause of the verse the prophet points out the particular kind of doctrine of which he treats, that which virtually and effectually tends to renovate the heart of man. Interpreters explain the word עקב, ekeb, two ways. Some would have it to denote wages or reward, and then the Psalmist’s meaning would be: After I have been well instructed, then shall I know that those who apply themselves to the observance of thy law will not labor in vain; and, therefore, for the sake of the reward, I will keep thy commandments, persuaded that thou wilt never disappoint thy servants. Others render it, until the end, because those whom God teaches he teaches successfully, and, at the same time, strengthens them for prosecuting their journey without feeling lassitude or languor by the way, and enables them to persevere with constancy until they arrive at the termination of their course. I am far from supposing that he has no reference to the grace of perseverance. Let my readers, however, consider whether this verse may not be taken simply as the words stand in the original. The preposition until is not expressed by the prophet, who merely says, I will keep the end. “Lord, I have need of constant teaching, that I may not fall short of, but keep my eye continually upon my mark; for thou commandest me to run in thy course, on condition that death alone should be the goal. Unless thou teach me daily, this perseverance will not be found in me. But if thou guide me, I will be constantly upon the watch, and will never turn away my eyes from my end, or aim.” In my version I have inserted the commonly received reading.
Fuente: Calvin’s Complete Commentary
HE.
(33) To the end.See Psa. 119:112. This word, used adverbially, is peculiar to this psalm.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
, He.
33-40. Teach me thy statutes The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it.
Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity the showy forms of worldly good, and the applause of men the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness.
Fuente: Whedon’s Commentary on the Old and New Testaments
He. The Constancy of the Believer Upheld and Nourished by God’s Word.
v. 33. Teach me, O Lord, the way of Thy statutes, v. 34. Give me understanding, and I shall keep Thy Law, v. 35. Make me to go in the path of Thy commandments, v. 36. Incline my heart unto Thy testimonies, v. 37. Turn a way mine eyes from beholding vanity, v. 38. Stablish Thy Word unto Thy servant, v. 39. Turn away my reproach which I fear, v. 40. Behold, I have longed after Thy precepts,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 119:33. Unto the end Quite through; the Hebrew is, eikeb, to the heel. The force of the words seems to be, “Quite through, from head to foot.” Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
HE.
How very beautiful is this portion of the psalm, considered as descriptive of the work of the Holy Ghost. It is his blessed province, and from his great love to the persons of Christ’s people, he delights in it, to teach, and to lead to Christ, and to give us a spirit of wisdom and understanding in the knowledge of him. And he not only thus teacheth the way, but makes us, by inclining our hearts, to go in the way, and in the path of his commandments. And it is most blessed indeed to wait, and to observe the tendencies of his visits and his grace towards us. His it is to quicken also the soul, and to renew us again after many relapses, and the wanderings and coldness of our minds. Oh! blessed and almighty Teacher! of thy grace and goodness, do thou work all these tokens of thy favor in me, and bless me in Christ; for it is thou that worketh in us, both to will and to do of thy good pleasure, Phi 2:13 ; Joh 14:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 119:33 HE. Teach me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.
Ver. 33. Teach me, O Lord, the way of thy statutes ] Which is both hard to hit and dangerous to miss; teach me, therefore.
And I shall keep it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 119:33-40 (He)
33Teach me, O Lord, the way of Your statutes,
And I shall observe it to the end.
34Give me understanding, that I may observe Your law
And keep it with all my heart.
35Make me walk in the path of Your commandments,
For I delight in it.
36Incline my heart to Your testimonies
And not to dishonest gain.
37Turn away my eyes from looking at vanity,
And revive me in Your ways.
38Establish Your word to Your servant,
As that which produces reverence for You.
39Turn away my reproach which I dread,
For Your ordinances are good.
40Behold, I long for Your precepts;
Revive me through Your righteousness.
Psa 119:33-40 This strophe is characterized by requests (9 imperatives) for God to instruct and enable the psalmist to live out those instructions. This is similar to the verb shema (BDB 1033, KB 1570), which means to hear so as to do. God’s revelation is more than rules or a creed, it is godly living!
The term way, used so often in Psalms, denotes this lifestyle, daily, volitional obedience. See Special Topic: Keep. Notice how:
1. teach me – I shall observe it, Psa 119:33
2. give me understanding – I may observe it, Psa 119:34
Psa 119:35 For the faithful follower obedience is not tedious or legalistic, but joyful.
Psa 119:36-39 The psalmist mentions two things he fears would take his heart away from God.
1. dishonest gain, Psa 119:36 b
2. eyes looking at vanity, Psa 119:37 a
He senses that he cannot accomplish spiritual things without God’s help.
1. teach me, Psa 119:33 – BDB 434, KB 436, Hiphil imperative, cf. Psa 25:4; Psa 27:11; Psa 86:11
2. give me understanding, Psa 119:34 – BDB 106, KB 122, Hiphil imperative
3. make me walk in the path, Psa 119:35 – BDB 201, KB 231, Hiphil imperative
4. incline my heart, Psa 119:36 – BDB 639, KB 692, Hiphil imperative
5. turn away my eyes, Psa 119:37 a – BDB 716, KB 778, Hiphil imperative
6. revive me, Psa 119:37 b – BDB 310, KB 309, Piel imperative
7. establish Your word, Psa 119:38 – BDB 877, KB 1086, Hiphil imperative
But also notice that divine actions (Hiphil imperatives) must be accompanied by godly choices and decisions (series of cohortatives and perfects used of human actions).
1. I shall observe it, Psa 119:33 b – BDB 665, KB 718, Qal imperfect used in a cohortative sense
2. I may observe it, Psa 119:34 a – same as #1 but Qal cohortative
3. keep it, Psa 119:34 b – BDB 1036, KB 1581, Qal imperfect used in a cohortative sense
4. I delight in it, Psa 119:35 b – BDB 342, KB 339, Qal perfect
5. I long for Your precepts, Psa 119:40 a – BDB 1060, KB 1672, Qal perfect
Do you see the balance? See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE and PREDESTINATION(CALVINISM) vs. HUMAN FREE WILL WILL (ARMINIANISM) .
Psa 119:34 with all my heart See note at Psa 119:2.
Psa 119:37 vanity This could refer to idolatry (cf. Psa 24:4; Psa 101:3). Psa 119:48 mentions lift palms (i.e., lift up my hands), which in Psa 44:20-21 is used of idolatry.
revive This is a repeated theme (cf. Psa 119:25; Psa 119:37; Psa 119:40; Psa 119:88; Psa 119:93; Psa 119:107; Psa 119:149; Psa 119:154; Psa 119:156; Psa 119:159). The verb (lit. live, BDB 310, KB 309, Piel imperative, has a wide semantic field) is live. The only true life is life in fellowship with YHWH, the giver of life. True life has two components.
1. physical life
2. spiritual life
Psa 119:38 that which produces reverence for You See Special Topic: Fear (OT) .
Psa 119:39 Your ordinances are good Notice again attributes ascribed to God’s revelation are also ascribed to God Himself (cf. 1Ch 16:34; Psa 25:8; Psa 34:8; Psa 73:1; Psa 86:5; Psa 100:5; Psa 106:1; Psa 107:1; Psa 118:1; Psa 118:29; Psa 119:68; Psa 135:3; Psa 136:1; Psa 145:9; Jer 33:11). Here it is the adjective good (BDB 373 II).
This Psalm is not just about God’s revelation, but God Himself!
Psa 119:40 righteousness See Special Topic: Righteousness .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Teach me = Show, or make me to see.
Fuente: Companion Bible Notes, Appendices and Graphics
We have here some of the jottings from Davids pocket-book, the notes of his experience as recorded in his diary. The whole Psalm is a great casket full of golden rings. They all fit one into the other; but each ring is also perfect in itself.
Psa 119:33. Teach me, o Lord, the way of thy statutes; and I shall keep it unto the end.
We forget what others teach us, but we never forget what God truly teaches us. He who has been graciously taught will finally persevere.
Psa 119:34. Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.
This is the great point as to thorough godliness,to observe Gods law with our whole heart. In these days, there is much slurring in religious matters; but they who love God aright love him with their whole heart, and they are careful even in what others call little things. Live unto God with the utmost heartiness, exactness, and precision, every moment. The Lord thy God is a jealous God; therefore, serve thou him with great jealousy and sincerity of spirit.
Psa 119:35. Make me to go in the path of thy commandments; for therein do I delight.
And when a man delights to do that which is right, God will help him to do it. The psalmist seems to speak like a little child who has not found the use of his limbs yet. He says, Make me to go; take hold of me, as a nurse does of her charge, and enable me to take my first trembling, tottering footsteps. Make me to go, for I delight to go. Lord, help me to carry out my souls desire.
Psa 119:36. Incline my heart unto thy testimonies, and not to covetousness.
Make me covetous for holiness; let that passion which, in other men, goes after gold and silver, in me run after obedience and fellowship with thee, my God. Incline my heart in another way than nature would incline it; nature puts it on the left hand, and makes me covetous; my God, put thou my heart on my right side, that I may seek only after thee and after holiness.
Psa 119:37. Turn away mine eyes from beholding vanity; and quicken thou me in thy way.
The psalmist commends all his nature to the care of his God. Just now, he prayed about his feet; then, about his heart; now, about his eyes. We need the sanctifying grace of God in every faculty of our spiritual manhood, lest we go astray one way when we are watching against sin in another direction. It matters little at which gate a city is captured; if it be taken at all, it is taken. Oh, for grace to watch every portal of the town of Mansoul, lest we be overcome at any point!
Psa 119:38. Stablish thy word unto thy servant, who is devoted to thy fear.
Lord, make thy Word to stand fast to me, for I do love thee, I am in thy fear. Thy fear has become part of myself. If you notice, the words is devoted are put in by the translators. The verse should read, Who to thy fear, as if his whole self had run into the mould and shape of a God-fearing man. He asks God therefore to establish his Word unto him, and so he did; what David asked, Davids God gave.
Psa 119:39. Turn away my reproach which I fear: for thy judgments are good.
Lord, never let me sin, so as to bring a reproach upon thy holy name! Keep me from doing anything that would grieve thee, and cause thine enemies to blaspheme.
Psa 119:40. Behold, I have longed after thy precepts:
That is a sure sign of a true child of God. Hypocrites may long after the promises, but only the true-born child of God longs after the precepts. If your chief desire is to be holy, that is a desire which comes of the Spirit of God. A bad man may desire to go to heaven; a desperately wicked man may wish to die the death of the righteous; but he who intensely longs to live a godly, righteous life is indeed the subject of divine grace. I am sure that there are some of us here who can say that we have made no bargains with God, nor put in any conditions whatever; if he will but help us to live holy lives, he may do what he wills with us. Our one desire is this: Behold, I have longed after thy precept.
Psa 119:40. Quicken me in thy righteousness.
Let that be the prayer of every one of us. Amen.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 119:33-40
Psa 119:33-40
STROPHE 5
A PRAYER THAT GOD WILL TEACH HIM THE LAW AND THAT HE WILL TURN THE PSALMIST TO IT AWAY FROM COVETOUSNESS
He
“Teach me, O Jehovah, the way of thy statutes;
And I shall keep it unto the end.
Give me understanding, and I shall keep thy law;
Yea, I shall observe it with my whole heart.
Make me go to the path of thy commandments;
For therein do I delight.
Incline my heart unto thy testimonies,
And not to covetousness.
Turn away mine eyes from beholding vanity,
And quicken me in thy ways.
Confirm unto thy servant thy word,
Which is in order unto the fear of thee.
Turn away my reproach whereof I am afraid;
For thine ordinances are good.
Behold, I have longed after thy precepts:
Quicken me in thy righteousness.”
“Turn away mine eyes from beholding vanity” (Psa 119:37). In spite of the general monotony and constant repetition in the psalm, almost every strophe finds a line of significant fresh and challenging thought. This is such a line.
The lust of the eye entered into the temptation of our mother Eve; and Satan did not overlook the power of it when he tempted the Son of God in the wilderness, showing him “all the kingdoms of the world and the glory of them.” Here the psalmist prays that God will control what he is tempted to “look upon.”
The Lord has commanded, “Look not thou upon the wine when it is red” (Pro 23:31). There are also many other things upon which those who wish to live righteously simply should not allow their eyes to linger. Isaiah commended the man who, “shutteth his eyes from looking upon evil” (Isa 33:15).
And Job has this: “I made a solemn promise never to look with lust at a girl” (Job 31:1, the Good News Bible).
E.M. Zerr:
Psa 119:33. This verse is another prayer for instruction. David craved to know the statutes of the Lord, and promised to keep them always.
Psa 119:34. A man might have a great deal of understanding of some kind and still not be on the right course. David desired that which the Lord would give him, which would come through the divine law. He promised to give it wholehearted observance, for he realized that knowing the law alone would not suffice. Jesus brought out that same great lesson in Joh 13:17.
Psa 119:35. In the 23rd Psalm it was declared that God would lead his sheep in the paths of righteousness for his name’s sake. The same thought is suggested by the path of the Lord’s commandments. With such a motive anyone would take delight in traveling over such a pathway.
Psa 119:36. A man’s heart cannot be inclined in two directions at the same time. (Mat 6:24.) David places the way of God’s testimonies as leading in one direction, and the way of covetousness as leading in the opposite direction.
Psa 119:37. A thing of vanity is something that is useless even though it may have a showy appearance. To quicken means to enliven, and the Psalmist wished to be active in the way of life ordained by the Lord.
Psa 119:38. The original for stablish means to “rise.” The Psalmist means for God to cause his word to rise or have a standing before him, since he was devoted to the attitude of fear or reverence for Him. Psa 119:39. The reproach that David feared was a threat from his enemies. He believed that God could divert the course of that reproach with his judgments.
Psa 119:40. To long after the precepts is similar to taking delight in them. (Psa 119:1-2.) To quicken means to enliven, and such a quickening would be in righteousness.
Fuente: Old and New Testaments Restoration Commentary
Love for Gods Commands
Psa 119:33-48
Twice over the psalmist says, thy commandments which I have loved, and then proceeds to give the key to perfect love of them in the words, I will meditate in thy statutes. Fugitive moments spent over Gods Word will never lead to a deep and fervent affection for it. If you look cursorily at a great painting, you will fail to become enthralled with it. In the Dresden gallery connoisseurs will spend hours before a single painting by Raphael. They go away, and return the next day. They make the painting their own by prolonged communion with its matchless forms. One of them said: I could spend an hour every day, for years, upon that assemblage of human, angelic, and divine ideals, and on the last day of the last year discover some new beauty and a new joy. But what thoughts, what ideals, can genius express in a painting which can be compared with those great thoughts of God, of heaven, and of eternity, which are given on the page of Scripture. Surely we cannot hope to spring into possession of such thoughts in less time than lovers of art spend on a masterpiece! We must meditate!
Fuente: F.B. Meyer’s Through the Bible Commentary
Teach: Psa 119:12, Psa 119:26, Psa 119:27, Isa 54:13, Joh 6:45
I shall keep: Psa 119:8, Psa 119:112, Mat 10:22, Mat 24:13, 1Co 1:7, 1Co 1:8, Phi 1:6, 1Jo 2:19, 1Jo 2:20, 1Jo 2:27, Rev 2:26
Reciprocal: Exo 33:13 – show 1Ki 8:36 – thou teach 1Ch 28:8 – keep 2Ch 6:27 – when thou hast Psa 25:5 – teach Psa 86:11 – Teach Psa 119:7 – when Psa 119:44 – keep
Fuente: The Treasury of Scripture Knowledge
HE.
Psa 119:33-35. Teach me, &c., and I will keep it Or, that I may keep it; that I may persevere; for apostacy proceeds from the want of wisdom and understanding; unto the end Hebrew, , to the heel, that is, quite through, from head to foot. Make me to go, &c., in thy commandments By directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight Forsake not him who delighteth in thee, and in thy service; and as thou hast wrought in me to will, do thou also work in me to do.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
119:33 HE. Teach {a} me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.
(a) He shows that he cannot follow on to the end, unless God teaches him often and leads him forward.
Fuente: Geneva Bible Notes
5. Loyal commitment to God’s Word 119:33-40
The psalmist professed wholehearted loyalty to God’s statutes (Psa 119:33-35). He asked Yahweh to keep him from covetousness and vanity (Psa 119:36-37). He wanted God to root the Word deeply in his life (Psa 119:38-40).