Exegetical and Hermeneutical Commentary of Psalms 119:46
I will speak of thy testimonies also before kings, and will not be ashamed.
46. before kings ] Like Daniel and his companions, or Nehemiah, or the martyrs of the Maccabaean period, he is ready, if need be, to confess his faith boldly before the highest human authorities. Cp. Mat 10:18; Act 26:1-2.
Fuente: The Cambridge Bible for Schools and Colleges
I will speak of thy testimonies also before kings … – In the presence of men of most elevated rank. I will not be ashamed to avow my belief in thy word before those in power – whether friendly or unfriendly to thee and to thy cause. I will not disguise my belief in thy truth with any desire to secure their favor; I will not be intimidated from expressing my faith by any dread of their frowns. Compare Mat 10:18-19; Act 4:19; Act 5:29; Act 26:2.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:46
I will speak of Thy testimonies also before kings, and will not be ashamed.
The moral martyr
Religion is proposed to us in two different points of view, a point of speculation, and a point of practice. Accordingly, there are two sorts of martyrdom; a martyrdom for doctrine, and a martyrdom for morality. It is for the last that the prophet prepares us in the words of the text.
I. The authors, or, as they may be justly denominated, the executioners, who punish men with martyrdom for morality, I understand, then, by the vague term, kings, all who have any pre-eminence over the lowest orders of men, and these are they who exercise tyranny and inflict the martyrdom for which the prophet in the text prepares us.
II. The magnanimity of such as expose them-selves to it.
III. The horrors that accompany it.
IV. The obligation of spearing of the testimonies of God before kings. We ground this on the nature of this duty. You have heard, that it consists in urging the rights of God before great men; and, though it be at the hazard of all the comforts and pleasures of life, in professing to respect the moral part of religion. How often have we denied our holy religion? How often, when it hath been jeeringly said to us, Thou also wast with Jesus, have we sneakingly replied, I know not what thou sayest?
V. The crown of moral martyrdom. A man who can say to God, as our prophet said, finds a rich reward, first in the ideas which a sound reason gives him of shame and glory; secondly, in the testimony of his own conscience; thirdly, in the approbation of good people; and lastly, in the prerogatives of martyrdom. These, if I may so express myself, are four jewels of his crown. (J. Saurin.)
Boldness in religion
There are several reasons to justify this boldness in religion:–
I. It is a Divine system.
1. All the arguments for the Divinity of this book may be ranged under one word–congruity.
(1) The congruity of its contents with collateral history.
(2) The congruity of its Contents with itself. Though written by different men in different ages, in different lands, there is no essential contradiction.
(3) Congruity with our antecedent notions of God.
(4) Congruity with mans reason, intuitions, wants.
2. What folly to be ashamed of speaking of a book whose author is God Himself.
II. It is a rational system.
1. In saying this we do not say–
(1) That mens interpretations of it are rational. Nor–
(2) That all it contains can be comprehended by reason.
2. Its incomprehensibles answer two purposes–furnish an argument for its Divinity, and a schooling energy for the student.
3. There are two facts in favour of this rationality.
(1) That its most thoughtful students have ever been impressed with its reasonableness.
(2) That it has ever proved itself the most powerful agent in developing the rationality of mankind. Why, then, should we be ashamed of speaking of a system so rational, a system that can bear the scrutiny of the keenest intellect, the analysis of the severest philosophy?
III. It is a powerful system.
1. Because it is true. All truth is powerful.
2. Because it is moral truth. Truth for the affections and conscience is the most powerful kind of truth.
3. Because it is remedial truth. Truth revealing provisions for recovering sinners.
4. Because it is embodied truth:–Truth, coming, not in mere proposition or precept, but in example, in the example of God Himself. It is, indeed, the power of God. Every page in the history of its triumphs demonstrates its almighty power. Then you may well glory in it.
IV. It is a restorative system. It is a power, not to destroy, but to save.
V. It is a universal system. It is not for a class, a sect, a province, a period; it is for universal man. (Homilist.)
Guilty silence
A silent religion, or a speaking religion–which shall it be? David says, I will speak;–what do we say? Too often we resolve that we will keep silence. The theme on which David says he will speak is Gods testimonies. Has he chosen a barren topic? Look at the range, the explicitness, and the emphasis of those testimonies, and you will say that never did man choose so fruitful, so abounding a theme. The fact is that there is not a single aspect of life which lies beyond the circumference of the Divine testimonies. God has anticipated everything, provided for everything. David, then, is ready for all occasions, for all men, at all times, and in all places. What, then, is the urgent practical lesson to be deduced from all this affluent provision? If there is one lesson clearer than another suggested by these circumstances, it is that we are left without excuse if we fail to speak of the Divine testimonies. Opportunities occur every day. Circumstances arise under which no words can be so beautiful, so touching, so pithy, so real. There are many curious and startling inconsistencies perpetrated in connection with this matter of not being faithful to the Divine testimonies. We have before the minds eye a man who is a large employer of labour. He might have an immense moral influence over those who work in his employment. By a wise word here, and an encouraging word there, he might achieve untold good. That man is a member of the Church, but his own servants are perfectly unaware of his piety until they see his name advertised as a speaker at a religious meeting. Is this right? (J. Parker, D. D.)
Religion acknowledged
There is a splendid tonic in the biography of Hadley Vicars, who, when he was converted, put his Bible on his mess-room table as the best answer to the jeers of his fellow-officers in the British army. (T. L. Cuyler, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 46. I will speak – before kings] Dr. Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion; but we have already seen that it is most likely that the Psalm was compiled under the Babylonish captivity. But the words may with more propriety be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the books of Daniel, Ezra, and Nehemiah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Before kings; who commonly entertain all godly discourses with scorn and contempt.
Fuente: English Annotations on the Holy Bible by Matthew Poole
I will speak of thy testimonies also before kings,…. As very likely he did before Saul and his courtiers, before the king of Achish and the princes of the Philistines, when as yet he was not a king himself; and when he was come to the throne, such kings as came to visit him, instead of talking with them about affairs of state, he spoke of the Scriptures, and of the excellent things they bear witness of; and such a practice he determined to pursue and continue in;
and will not be ashamed; of the testimonies of God, and of the truths contained in them; and of speaking of them and for them; or of being reproached and vilified on that account. So the Apostle Paul was a chosen vessel to bear the name of Christ before kings; nor was he ashamed to speak of him and of his Gospel before Nero the Roman emperor, Agrippa king of the Jews, and before Felix and Festus, Roman governors; nor ashamed of the reproaches and afflictions he endured on that account.
Fuente: John Gill’s Exposition of the Entire Bible
46. And I will steal, of thy testimonies before kings (415) In these words he seems to believe that he is in possession of that which he formerly prayed for. Having said, “Take not away the word out of my mouths” and now, as if he had obtained what he requested, he rises up, and maintains he will not be dumb, even were he called upon to speak in the presence of kings. There can be no question that he affirms he would willingly stand forward in vindication of the glory of God in the face of the whole world. He selects kings, who are generally more to be dreaded than other men, and haughtily shut the mouths of God’s witnesses. Sometimes, indeed, it happens we will not hold out even in the presence of men in the humblest ranks of life. The moment a man sets himself in opposition to the word of God, we instinctively shrink back from fear; and that boldness of speech, of which we boasted at first, instantly disappears: but our want of courage is most palpable when we are summoned before the thrones of kings. And this is the reason why David asserts, that he will not only hold out against enemies among the meanest of men, but also will remain firm and fearless before kings. These words inform us that we have profited well and truly by God’s word, when our hearts are so completely fortified against the fear of man, that we do not dread the presence of kings, even though all the world attempts; to fill us with dejection and dismay. It is most unbecoming that God’s glory should be obscured by their empty splendor.
(415) “Dr Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion: but we have already seen that it is most likely that the psalm was compiled under the Babylonish captivity. But the words may, with more propriety, be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the Books of Daniel, Ezra, and Nehemiah.” — Dr Adam Clarke.
Fuente: Calvin’s Complete Commentary
(46) The Vulgate (which in the tenses follows the LXX.) of this verse was the motto of the Augsburg Confession, Et loquebar in testimoniis tuis in conspectu regum, et non confundebar.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psa 119:46. I will speak, &c. Dr. Delaney supposes that here is an immediate reference to Achish, king of Gath, whom he apprehends to have been instructed in religion by David. See Life of David, b. i. c. 24.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 119:46 I will speak of thy testimonies also before kings, and will not be ashamed.
Ver. 46. I will speak of thy testimonies, &c. ] Nullo vel terrore vel splendore mundano impeditus. Kings commonly abound with all things but only truth, as Alphonsus, king of Arragon, complained. David would deal plainly with them, though never so high; especially when he should come to be of equal level with them, and so to have better opportunity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
kings. So Hezekiah testified, doubtless, when kings sent presents and embassies to him (2Ch 32:22, 2Ch 32:23). No occasion to suggest a later date for this Psalm.
Fuente: Companion Bible Notes, Appendices and Graphics
speak: Psa 138:1, Dan 3:16-18, Dan 4:1-3, Dan 4:25-27, Mat 10:18, Mat 10:19, Act 26:1, Act 26:2, Act 26:24-29
will not: Mar 8:38, Rom 1:16, Phi 1:20, 2Ti 1:8, 2Ti 1:16, 1Pe 4:14-16, 1Jo 2:28
Reciprocal: Gen 47:10 – General Exo 5:1 – and told Deu 6:7 – shalt talk Jdg 5:3 – O ye kings 2Ch 34:18 – And Shaphan read Ezr 5:11 – We are Psa 107:32 – in the congregation Psa 119:13 – I declared Psa 119:172 – tongue Dan 4:27 – let Dan 5:17 – I will read Dan 5:22 – thou Mat 10:32 – confess me Luk 12:8 – Whosoever Act 24:14 – I confess Act 27:35 – in Col 4:6 – your 1Pe 3:15 – and be
Fuente: The Treasury of Scripture Knowledge
119:46 I will speak of thy testimonies also before {d} kings, and will not be ashamed.
(d) He shows that the children of God should not permit their fathers glory to be obscured by the vain pomp of princes.