Exegetical and Hermeneutical Commentary of Psalms 139:24
And see if [there be any] wicked way in me, and lead me in the way everlasting.
24. any wicked way ] Lit. any way of grief, or pain; conduct which leads to suffering and ruin. Some critics, comparing Isa 48:5, explain way of idolatry, in contrast to the way of Jehovah (Psa 25:4), but there is no hint that this was the special danger of the Psalmist.
the way everlasting ] A way of life (Psa 16:11; Pro 12:28) and peace (Isa 59:8), the opposite to the way of ruin and death. See Psa 1:6; Psa 25:4-5; Jer 21:8. Whether the Psalmist’s view was limited to this world, or whether he saw that such a way must lead on to fuller life after death, cannot be decided with certainty. Some render the ancient way, and follow the Targum in explaining it to mean the good old way in which the godly men of former ages walked (cp. Jer 6:16; Jer 18:15); but this sense is less obvious.
Fuente: The Cambridge Bible for Schools and Colleges
And see if there be any wicked way in me – Margin, way of pain, or grief. The Hebrew word properly means an image, an idol Isa 48:5, but it also means pain, 1Ch 4:9; Isa 14:3. The word in the form used here does not occur elsewhere. Gesenius (Lexicon) renders it here idol-worship. DeWette, way of idols. Prof. Alexander, way of pain. The Septuagint and Vulgate, way of iniquity. So Luther. The Syriac, way of falsehood. Rosenmuller, way of an idol. According to this, the prayer is that God would search him and see if there was anything in him that partook of the nature of idolatry, or of defection from the true religion; any tendency to go back from God, to worship other gods, to leave the worship of the true God. As idolatry comprehends the sum of all that is evil, as being alienation from the true God, the prayer is that there might be nothing found in his heart which tended to alienate him from God – would indicate unfaithfulness or want of attachment to him.
And lead me in the way everlasting – The way which leads to eternal life; the path which I may tread forever. In any other way than in the service of God his steps must be arrested. He must encounter his Maker in judgment, and be cut off, and consigned to woe. The path to heaven is one which man may steadily pursue; one, in reference to which death itself is really no interruption – for the journey commenced here will be continued through the dark valley, and continued forevermore. Death does not interrupt the journey of the righteous for a moment. It is the same journey continued – as when we cross a narrow stream, and are on the same path still.
Fuente: Albert Barnes’ Notes on the Bible
Psa 139:24
See if there be any wicked way in me.
Secret sins
I. The true Christian may plainly be known from all others by three things:—
1. He does really rejoice in all the attributes of God. He adores His justice, loves His mercy, confides in His power, bows to His wisdom, is glad that He knows all things.
2. tie is anxious to know the worst of his case. He is candid with himself. He greatly desires that his aims, his heart, and his motives should be right. He fears the treachery of his own heart.
3. He hates all sin, wars against it, loathes it, and never will be satisfied till he is rid of it. He would not follow any wicked way. He would do nothing contrary to the law of God.
II. That we may deal aright with our secret sins, let us–
1. Think much of the all-seeing purity of God. His holiness is a flaming fire.
2. Often compare our acts, and words, and hearts with the perfect law of God. The commandments are spiritual. If you have wrong views of the law you cannot have right views of sin, and so you may lose your soul.
3. Hide no sin from your own eyes, and refuse not to confess it before God.
4. Be careful not to subject your principles to needless trial. We cannot hinder the birds from flying over our heads, but we must not let them light and build nests in our hair.
5. Set a double guard against those sins to which you are very liable. Are you easily made angry? Then avoid men who are apt to provoke you. Are you inclined to undue sadness? Then study the promises and seek the society of cheerful Christians. Are you fond of high living? Rather shun than seek convivial gatherings.
6. Remember that there is no danger of your hating sin too much, or of your being too watchful against it.
7. Cease to hew out broken cisterns which can hold no water. Cease to rely on human wisdom, power, or goodness. Cast your care on Him who careth for you. Often commit your soul to Christ.
8. When you have done your best, remember that you may be mistaken. Earnestly offer the prayer, Search me, etc. (W. S. Plumer, D. D.)
The way of sin is the way of grief
It is worthy of remark that wicked way may be translated way of grief. The way of sin is the way of pain and grief: it is a grief to God who would save you from it; a way of grief and pain to you if you walk in it; a way of grief and harm to others who suffer by your deeds. Get rid of it, come out from it, for it is the way of death. The way of unbelief, the way of vanity, the way of selfishness, the way of worldliness, the way of sluggishness, the way of self-dependence, the way of disobedience, the way of forgetfulness. Oh, how many, many are the ways, the tastes, the leanings within us that bring us peril, pain and grief. Let us seek a holy riddance of them, one and all, that we may move steadily, only, undistractedly, in the way of purity and peace! The everlasting way! All other ways end in sorrow, finish in gloom, suddenly terminate in night. There is a way that seemeth right unto a man, but the end thereof is death. The old, true, tried way has no terminus. It leads from grace to grace, from glory to glory.
Discovery of concealed sin
Those people in India, in the last plague, gave no end of trouble to the sanitary authorities because they would hide away the corpses in the back of their hovels, and when the dead-cart came round said that there were no dead in the house; and so the corpse remained to poison the atmosphere and kill some more of them. If we keep our sins huddled up in the back premises of our nature and try to put a screen between them and God by impenitence and locking our lips against confession, then God cannot cast out the sins that we cling to, and will keep. But if we go to Him and say, See if there be any wicked way in me. Come into the very innermost recesses of my soul, and whatsoever is there smite with Thy searching light, which, like the old Greek legend of the arrows of Apollo, will slay the pythons, then God will answer the petition, and we shall be delivered. (A. Maclaren, D. D.)
Lead me in the way everlasting.—
The way everlasting
Since we must have a way, it is of the highest importance that our way should be a right one; important, because if it be not right we shall not long be happy in our course, since the happiness of those who follow the path of evil is fleeting as a meteor, mocking as a will-o-the-wisp, deceptive as the mirage, frail as a bubble on the wave, and unsubstantial as a phantom of the night.
I. A remarkable attribute of the right way–it is the way everlasting.
1. It is most certain that the way of many men cannot be everlasting.
(1) The way of the sinful is not so. I hope with regard to some that their way will last but for a very little time, for it is the way of evil. May they soon turn from it! May their road be so hedged up by Gods providence and grace that they may be compelled to take another road.
(2) The way of the merely moral man is not a way everlasting.
(3) The way of the purposeless and dilettante is not everlasting.
(4) The way even of some religious people is not the way everlasting. The hypocrite, the Pharisee, etc.
2. The right way–the way of faith in God and of a life that flows out of faith in God–the way indeed which Jesus trod, is the way everlasting–
(1) Because it is a way which was mapped out upon everlasting principles. Truth will never die; the stars will grow dim, the sun will pale his glory, but truth will be ever young. Integrity, uprightness, honesty, love, goodness, these are all imperishable.
(2) Because no circumstances can by any possibility necessitate any change in it.
(3) Because such a way even death itself shall not terminate.
II. The confession. This remarkable confession and prayer should suggest two Things–ignorance and impotence. When we say, Lead me, if it is a blind man, it means ignorance; he cannot see the way, and therefore he needs to be led, though he may be strong enough to walk if he only knew the way. Lead me, Lord, also signifies impotence if it be judged of as the childs case; he needs to be led in another sense, because he has not strength enough in his little feet to go without the help of his mothers hand.
1. Our want of knowledge.
(1) Imperfect judgment.
(2) Vitiated affections.
(3) Wrong influences.
2. Our want of strength. We need to ask of God to give us will, which is the real power.
III. The prayer. How comprehensive it is!
1. Because of its object–the whole man, his intellect, emotions, tongue, actions.
2. Its modes. God leads by the law, by the life of Christ, by the Holy Spirit, by ministers, by good books, etc.
3. Its issues. The way everlasting–a holy life, a happy death, and a heaven to crown it all.
4. The persons who may fitly use it. Who is there whom it would not suit? (C. H. Spurgeon.)
.
Psa 140:1-13
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. If there be any wicked way] derech otseb: a way of idolatry, or of error. Any thing false in religious principle; any thing contrary to piety to thyself, and love and benevolence to man. And he needed to offer such prayer as this, while filled with indignation against the ways of the workers of iniquities; for he who hates, utterly hates, the practices of any man, is not far from hating the man himself. It is very difficult
“To hate the sin with all the heart,
And yet the sinner love.”
Lead me in the way everlasting.] bederech olam, in the old way – the way in which our fathers walked, who worshipped thee, the infinitely pure Spirit, in spirit and in truth. Lead me, guide me, as thou didst them. We have orach olam, the old path, Job 22:15. “The two words derech and orach, differ,” says Bishop Horsley, “in their figurative senses: derech is the right way, in which a man ought to go; orach is the way, right or wrong, in which a man actually goes by habit.” The way that is right in a man’s own eyes is seldom the way to God.
ANALYSIS OF THE HUNDRED AND THIRTY-NINTH PSALM
David, having had aspersions laid upon him, calls upon God in this Psalm to witness his innocency. Now, that this his appeal be not thought unreasonable, he presents God in his two especial attributes, omniscience and omnipresence; then he shows he loved goodness, and hated wickedness.
This Psalm is divided into four parts: –
I. A description of God’s omniscience, Ps 139:1-7.
II. A description of his omnipresence, Ps 139:7-18.
III. David’s hatred to evil and evil men, Ps 139:19-23.
IV. A protestation of his own innocency, which he offers to the trial of God, Ps 139:23-24.
I. He begins with God’s omniscience: “O Lord, thou hast searched me,” c. Examined me with scrutiny.
He searches and knows our actions.
1. “Thou knowest,” c. When and for what reasons I ever act.
2. “Thou understandest my thoughts,” &c. Thou knowest my counsels and thoughts.
3. “Thou compassest my path,” &c. The end I aim at.
4. “There is not a word,” &c. Every word and thought thou knowest.
And for this he gives this reason: God is our Maker: “Thou hast beset me,” &c. These two arguments prove that God knows all things.
1. God knows all the past and future: “Beset behind and before.”
2. He governs man: “Thou God madest man,” &c. The prophet concludes this Divine attribute, omniscience, with an acclamation: “Such knowledge,” &c. It is beyond my reach and capacity.
II. From God’s omnipresence the prophet argues that man cannot hide any thing from God, for he is every where present.
1. “Where shall I go,” &c. That I may be hid from thy knowledge.
2. “Or whither shall I flee,” &c. From thy face and eye.
There is no place that is not before thee.
1. “If I ascend up to heaven,” &c.
2. “If I make my bed in hell,” &c.
3. “If I take the wings of the morning,” &c.
And among many instances that might be brought forward to prove God’s omniscience and omnipresence, we may simply instance the formation of a child in the womb.
1. “Thou hast possessed my reins,” &c. Thou hast undertaken wholly to frame, and cherish me when formed.
2. “Thou hast covered me,” &c. Clothed me with flesh, skin, bones, &c.
Then the prophet breaks out in admiration of God’s works.
1. “I will praise thee,” &c.
2. “I am fearfully,” &c. His works are enough to strike all men with reverential fear.
3. “Marvellous are thy works.”
Then he proceeds with the formation of the infant embryo.
1. “My substance,” &c. My strength, my essence. “Is not hid,” &c.
2. “When I was made in secret,” &c. In the secret cell of my mother’s womb.
3. “And curiously wrought,” &c. The word in the Hebrew signifies to interweave coloured threads. Man is a curious piece, and the variety of his faculties shows him such. [See the notes.]
4. “In the lowest parts of the earth,” &c. In the womb, where it is as secret if God wrought it in the lowest part of the earth.
5. “Thine eyes did see my substance,” &c. When in embryo, and without any distinct parts.
6. “And in thy book,” &c. The idea of them was with thee, as the picture in the eye of the painter.
7. Which in continuance, &c.
The prophet closes this part with an exclamation.
1. “How precious also are thy thoughts,” &c. In this and other respects.
2. “O how great is the sum of them.” They are infinite.
3. And for this cause: “When I awake,” &c., thy wisdom and providence are ever before my mind, and my admiration is full of them.
The prophet, having ended his discourse on the omniscience and omnipresence of God, justifies himself at God’s tribunal.
1. “Surely thou wilt slay the wicked,” &c. I dare not then associate with them.
2. “Depart, therefore, from me,” &c. Keep at a distance.
3. “For they speak against thee wickedly,” &c. Blaspheme my God.
So far from giving them the right hand of fellowship, he asks, –
1. “Do not I hate them, O Lord,” &c. I hate them as sinners, but feel for and pity them as men.
2. Then he returns this answer to himself, “Yea, I hate them,” &c. I count them my enemies, for they are thine.
IV. Lastly, it would appear that his heart was sincere and pure, or he would not abide such a trial.
1. “Search me, O God:” In the beginning of the Psalm he showed what God did now he entreats him to do it.
2. “Try me,” c. Examine my heart and my ways.
3. “And see if there be any wicked way,” &c. Presumptuous sins.
4. “And lead me in the way everlasting.” This was the end proposed by his trial that, if God saw any wickedness in him that might seduce him, he would withdraw him from it and lead him to think, and devise, and do those things which would bring him to life eternal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wicked way in me, Heb. way of trouble or grief; any course of life which is grievous, either,
1. To myself, as all sin is to the sinner sooner or later: or,
2. To others; as I am accused of causing much trouble and designing mischief to the king and kingdom.
In the way everlasting; in the right and good way, which is lasting, and leads to everlasting life; whereas the way of wickedness, to which this is opposed, will perish, as is said, Psa 1:6, and bring men into utter destruction. Or, as others render it, in the old way, which is the good way, as it is called Jer 6:16; in the way of righteousness and holiness, which may well be called the old way, because it was from the beginning of the world written in mans heart, whereas wickedness is of a later date. Possibly it may be rendered, in thy way (the ellipsis of the pronoun being very frequent, as hath been noted and proved before; or, in the way, to wit, the way of God, which is oft called emphatically the way, as Psa 25:8; 119:1; Pro 23:19; 29:27, and which is sufficiently understood from its opposition to the wicked way in the former clause) for ever, or as long as I live, as this Hebrew word olam without any prefix to it is used, Job 41:4; Psa 21:4; 45:7, and elsewhere. But this with submission.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And see if [there be any] wicked way in me,…. Not that David thought himself free from wickedness, or that there was none to be found in his heart and life; and therefore said this in a boasting way, he knew otherwise; see Ps 19:12; but he is desirous it might be thoroughly looked into and seen whether there was any such wicked way in him he was charged with; as that he had a design upon the life of Saul, and to seize his throne and kingdom, which never entered into his mind, 1Sa 24:9. Or, “any way of grief” d; what tended to wound and grieve his own soul, or to grieve the hearts of God’s people; or to grieve the Holy Spirit of God; and which he ought to grieve for and repent of: suggesting, that upon the first conviction he was ready to relinquish any such wicked way, and express his abhorrence of it, and testify true repentance for it. Some render it, “the way of an idol” e; because a word from the same root signifies an idol: every carnal lust in a man’s heart is an idol; and whatsoever engrosses the affections, or has more of them than God himself has, or is preferred to him, Eze 14:4. The Targum is,
“and see if the way of those that err is me;”
and lead me in the way everlasting; or, “in the way of old” f: the good old way, the ancient path, in which the patriarchs before and after the flood walked, Or, “in the perpetual way” g; the way that endures for ever; in opposition to the way of the wicked, that perishes, Ps 1:6; or in the way that leads to everlasting life, to eternal peace and rest, and endless pleasures; as opposed to the way of grief and sorrow. It designs Christ, the true and only way to eternal life, the path of faith, truth, and godliness, Mt 7:13; in which the Lord leads his people, as a father does his child, and as the shepherd his flock. The Jewish commentators, Aben Ezra and Kimchi, interpret it the way of the world; and take it to be the same with the way of all flesh, death, or the grave; which is called man’s world, or home, Jos 23:14; and make the sense to be this: If thou seest any evil in me, take me out of the world; kill me at once, let me die But this seems to be foreign from the text; for the word “lead” designs a blessing or benefit, as Calvin well observes. The Targum is,
“lead me in the way of the upright of the world;”
the way in which upright men walk.
d “via doloris”, Montanus, Cocceius, Gejerus, Michaelis; so Ainsworth. e “Via idoli”; so some in Vatablus. f “per viam sepiternam”, Pagninus, Vatablus; “per viam antiquam”, Gussetius; so Ainsworth. g “In via perpetua”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
24. And lead me, etc. I see no foundation for the opinion of some that this is an imprecation, and that David adjudges himself over to punishment. It is true, that “the way of all the earth” is an expression used sometimes to denote death, which is common to all, but the verb here translated to lead is more commonly taken in a good than a bad sense, and I question if the phrase way of this life ever means death. (221) It seems evidently to denote the full continuous term of human life, and David prays God to guide him even to the end of his course. I am aware some understand it to refer to eternal life, nor is it denied that the world to come is comprehended under the full term of life to which the Psalm~ ist alludes, but it seems enough to hold by the plain sense of the words, That God would watch over his servant to whom he had already shown kindness to the end, and not forsake him in the midst of his days.
(221) On the margin of the French Commentary Calvin refers to Jos 23:14.
Fuente: Calvin’s Complete Commentary
(24) Wicked way.The Hebrew may mean (after 1Ch. 4:9; Isa. 14:3) way of sorrow, or (after Isa. 48:5) way of an idol, i.e., idolatry, which is preferable.
Way everlasting.Rather, here as in Jer. 6:16; Jer. 18:15, of the old, i.e., the true, religion, in the ancient way. The word rendered everlasting merely expresses indefinite time, whether past or future.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psa 139:24. In the way everlasting As God’s commandments are frequently said to be everlasting, the everlasting way, I suppose, says Mr. Mudge, means the way of God’s law, in opposition to the wicked way, or way of provocation; the idol worship of the heathen, which in its nature was false, corrupt, and perishing, had a beginning, and would have an end.
The diction of this psalm is so delicate, and the thoughts throughout are so sublime, that they bespeak its royal author. It is a remark of Mons. Fleury’s, that in Psa 139:7 the Psalmist takes in the whole extent of the universe; and in Psa 139:8 uses a more noble figure to express the ubiquity of God; If I take the wings of the morning, &c. “To this,” continues our author, “he does not coolly say, It would be in vain; or, as he said before, thou art there, but he makes use of a finer and more elegant thought, as of a man who accused himself of extreme folly, in endeavouring to conceal himself from God.So far shall I be from flying from thy presence, that even there also shall thy hand lead me, and thy right hand shall hold me. Here the royal Psalmist seems to have exhausted his imagination: but, behold a new and more studied means of hiding himself from God: If I say, Peradventure the darkness shall cover me, then shall my night be turned into day; still this is all folly and extravagance: the darkness is no darkness with thee, but the night is as clear as the day; the darkness and light to thee are both alike.
Let the modern wits, after this, look upon the honest shepherds of Palestine as a company of rude and unpolished clowns; let them, if they can, produce from prophane authors thoughts which are more sublime, more delicate, or better turned: not to mention the sound divinity and solid piety couched under these expressions!” See Dissert. on the Poetry of the Ancients. We shall conclude our notes on this noble psalm with a few brief remarks upon the omnipresence and omniscience of God. And, first, we may learn, that there can be no confusion, from the beginning to the end of things, to disturb and perplex the plan of his government, or to frustrate or impede its main design; because by his infinite understanding he perfectly knows, and being every where present, and infinitely the first power in the universe, is able to regulate all affairs, in all places, and at all times. Secondly, we learn that the whole universe may justly be considered as the temple of God, in every part of which he for ever resides; and consequently sincere adorations, praises, and prayers, may be rationally offered every where, and, when sincere, we have the highest reason to believe, will be graciously accepted through his Beloved Son. It appears from hence, farther, that God is perfectly qualified for being the Judge of the whole world; that no disguises can shelter from his eye; that all artifices and colourings of hypocrisy are vain; that circumspection of spirit, and regularity of conduct, are every where equally necessary; and that, as far as we are conscious of our integrity, we may derive inward comfort from the contemplation of God’s omniscience, however we may be suspected, slandered, vilified, and persecuted by the world; and that no good disposition, no generous purpose formed, though it was not in our power to execute it, none of our concealed and most secret virtues, shall miss of their due reward through the blood of the Covenant. Lastly, when auctions and characters are of a mixed nature, the omniscient God knows infallibly how to separate the one part from the other; and among various principles which may jointly influence, to fix on the chief over-ruling principle which denominates the character; even when the mind of the agent may be too distrustful on the one hand, or too presumptuous and confident on the other: which to him should be a lesson of caution and self-examination; and to the world,where some circumstances appear, that have a favourable aspect only,a lesson against forward and uncharitable censures. The cognizance of the heart is subject to omniscience only: the heart is the true characteristic of virtue and vice; while outward, glaring, and seemingly incontestable evidences of both may be, in a great measure, fallacious. See Foster as above.
REFLECTIONS.1st, Naked and open are all things to him with whom we have to do. This truth the Psalmist here, as deeply affected with it, acknowledges. O Lord, thou hast searched me, and known me. When I sit in my house, or walk by the way; lie down on my bed, or rise to my labour; every step and motion thou seest; and my rising thoughts are understood by thee. Not a word is in my tongue, but lo, O Lord, thou knowest it altogether; whether uttered, or only formed ready for speech. He is compassed around with God’s presence and providence, and his hand is ever near to help him. Such knowledge is too wonderful for me; it is high; I cannot attain unto it. We cannot know ourselves in any measure as God doth; much less can we by searching find out the Almighty to perfection, whose omnipresence and omniscience are mysteries to us unfathomable. But a practical sense of these upon our hearts we should labour to maintain: since God sees our very thoughts, they should be under restraint; since God hears, not an idle word should drop from our tongues; since God is with us in company, or alone, on our beds, at our tables, in our business, and his eye on all our works and ways, how careful, how circumspect should we be before him, and how fearful of offending!
2nd, Nothing can be conceived more sublime and affecting, than the description here given of God’s universal presence.
1. He filleth all things. There is no escaping his eye by flight, nor concealment, by darkness. Should we attempt by flight to elude his search, whither shall we go? If I ascend up to heaven, God is there, and filleth it with his presence; If I make my bed in hell, hid in the silent grave, or even lying down in everlasting burnings, he is there, watching over the dust of his faithful people, and present in his wrath, even in the place of torment. If I take the wings of the morning, and meet the rising sun in the most distant east, or dwell in the uttermost parts of the sea, or of the west, where the descending beam of day seems extinguished in the waters of the ocean, even there shalt thy hand lead me, and thy right hand shall hold me; far from escaping, thou must support my steps; and there, as much as ever, I am in thy power, and under thine eye, nor can darkness conceal me from thee. If I am fool enough to say, surely the darkness shall cover me, vain would be my hope; even the night shall be light about me; yea, the darkness hideth not from thee, but the night shineth as the day; the darkness and the light are both alike to thee. Let the workers of iniquity then tremble at the thought; God’s eye is upon them, nor is there any darkness, or shadow of death, where they can hide themselves.
2. He made all things, and must needs therefore be acquainted with the work of his own hands. Thou hast possessed my reins; art acquainted with all that passeth in my inmost soul; for thou hast covered me in the womb; when there an embrio, thine eye beheld the unformed mass, and by thy plastic hand curiously wrought, each limb received its nice proportion, and every vessel discharged its several office. A miracle to ourselves! so fearfully and wonderfully are we made: a mystery inexplicable; all that we know, (and that is glaringly evident,) is this, that Marvellous are thy works! deserving our highest praise and adoration, and worthy to be had in everlasting remembrance.
3rdly, We have,
1. The Psalmist’s grateful acknowledgment of God’s care over him. How precious are thy thoughts unto me, O God, thoughts of mercy, peace, and grace, which David with great delight meditated upon. How great is the sum of them! so innumerable, that the sand of the sea might be easier counted; and so continual, that every morning increased the sum: when I awake, I am still with thee, enjoy thy constant protection, and am happy in a sense of thy reviving presence. Note; A heart enlightened to know God’s grace in Jesus Christ, is lost in wonder on the contemplation, and can only cry, O the depth!
2. He foresees the destruction of the wicked. Surely thou wilt slay the wicked, O God: they are described as bloody men, they speak against thee wickedly, proud and blasphemers, and thine enemies in heart and practice, shewing their enmity against God’s government and law; they take thy name in vain, perjured or profane; and just therefore it is, that their end should be according to their works.
3. He professes his own abhorrence of their practices and ways. Depart from me, I will have no fellowship with these unfruitful works of darkness, nor keep company with such evil doers. Do not I hate them, O Lord, that hate thee? not their persons, but their sins; and am not I grieved with those that rise up against thee? grieved at the dishonour brought on God by their rebellion, grieved at the misery which they bring on themselves by their sins. I hate them with perfect hatred, sincerely detest their evil ways; I count them mine enemies, they must be enemies to me, because enemies to thee. Note; (1.) The ways of sinners we may hate, while we have the truest love and pity to their souls. (2.) They who hate God, must hate his image, wherever it appears.
4. He appeals to God for his own simplicity, and a great rejoicing it is to have the testimony of a good conscience. Search me, O God, for sincerity starts not at inquiry, and know my heart; try me, and know my thoughts, for I desire to conceal nothing from thee, and see if there be any wicked way in me; I wish allowedly to be found in none, but who can understand his errors? discover it to me if I err, and shew me the evil, that it may be lamented and renounced; and lead me in the way everlasting, lead me in the paths of holiness, to the kingdom of everlasting glory, guided by thy word, upheld by thy Spirit, and enabled to persevere faithfully unto the end. And to this every pious soul will add its hearty Amen!
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! it may, and it will be highly profitable to your heart and mine, under the teaching of the Holy Ghost, to keep in view the consciousness of the divine presence, wherever we are, or however engaged. If this great article of the Christian faith were but properly kept alive in the mind, through grace, it would tend to check many an improper thought, which now, through the want of recollection, and the corruption within, breaks forth. But, Reader! if this Psalm leads your heart, as it doth mine, to the contemplation of Jesus, what blessings doth it open to our view in this prospect of the manhood of Christ. Think of his astonishing debasement! of his unequalled humility! Was Jesus indeed thus fearfully and wonderfully made? Was he thus formed in the lower parts of the earth; and were all his members written before the earth, or the habitable part of the dust of the world was formed? Were the counsels of his Father dear to him, and precious, in that these counsels appointed the redemption of his people by him, and all in him. Lamb of God! was this for me, even for me? Oh! what grace, what love which passeth knowledge, was in all this; and how precious ought the thoughts of thee, blessed Jesus, to be to me! and oh! how great the sum of them! Lord! give me grace henceforth to live to thee, to rejoice in thee, and unceasingly to view thee as the Lord my righteousness. I would humbly adopt thine own words: See, Lord, that there be nothing of allowed wickedness in me, and lead me in the way everlasting!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 139:24 And see if [there be any] wicked way in me, and lead me in the way everlasting.
Ver. 24. And see if there be any wicked way in me ] Heb. any way of pain, or of grief, or of provocation; any cause of sin that is grievous to God or man, quae spiritum tuum vexat, ut Psa 78:1-72 (Aben Ezra). A saint alloweth not of any wickedness, walloweth not in it, maketh it not his trade, is not transformed into sin’s image, the great scum abideth not in him, but (as in right wine or honey) it is continually cast out. The good heart admitteth not the mixture of any sin. Sin may cleave to it, as dross to silver, but it entereth not into the frame and constitution; it is not woven into the texture of a good man’s heart; there is no such way of wickedness to be found in him, no such evil heart of unbelief as to depart away from the living God, Heb 3:12 . There is no time wherein he cannot say, as Heb 13:18 , “Pray for us; for we trust we have a good conscience, in all things willing to please God.”
And lead me in the way everlasting
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wicked = painful or grievous.
way. Put by Figure of speech Metonymy (of Cause), App-6, for the grief produced by it.
way everlasting. Put by Figure of speech Metonymy (of Effect), App-6, for the happiness which is the effect and end of everlasting life.
Fuente: Companion Bible Notes, Appendices and Graphics
And see: Psa 7:3, Psa 7:4, Psa 17:3, Pro 28:26, Jer 17:9, Jer 17:10
wicked way: Heb. way of pain, or grief, Heb 12:15, Heb 12:16
and lead: Psa 5:8, Psa 25:8, Psa 25:9, Psa 119:1, Psa 119:32, Psa 143:8, Psa 143:10
the way: Mat 7:14, Joh 14:6, Col 2:6
Reciprocal: 2Ch 32:31 – to try him Job 9:21 – yet would Job 10:2 – show me Job 34:32 – which Psa 11:5 – trieth Psa 19:12 – secret Psa 26:2 – General Psa 31:3 – lead Psa 77:6 – and Pro 4:23 – Keep Pro 15:24 – way Lam 3:40 – search Joh 3:21 – he that 2Co 13:5 – Examine Rev 14:6 – everlasting
Fuente: The Treasury of Scripture Knowledge
139:24 And see if [there be any] {p} wicked way in me, and lead me in the {q} way everlasting.
(p) Or any heinous or rebellious way: meaning that though he was subject to sin, yet he was not given to wickedness, and to provoke God by rebellion.
(q) That is, continue your favour toward me to the end.