43<\/strong>. This verse is to be taken in connexion with Psa 119:41-42<\/em><\/span>. ‘And so let me not be deprived of power to bear witness to the truth before my persecutors, as I should be if I had no practical experience of Thy goodness, for I have waited with hope for Thy judgements’; here as usually, not judicial acts, but principles of right, which he expects to see realised in life.<\/p>\n And take not the word of truth utterly out of my mouth – <\/B>Do not take it entirely or altogether from me. Let me not be utterly hopeless; let me be at no time without some evidence that thy word dwells in me with sustaining and sanctifying power. The prayer seems to have been offered when the mind was troubled and in doubt, and when it seemed as if all hope and all trust in the truth of God would vanish. The words rendered utterly mean to very much; that is, altogether or entirely. Let it not be done until the extreme shall be reached.<\/P> For I have hoped in thy judgments – <\/B>I do trust in thy word, and it is my only trust. If that is gone, all is gone. As long as I can hold on to that, even in the slightest degree, I am safe. When all else fails, if that has not utterly failed me, I shall be secure.<\/P> <\/p>\n Verse 43<\/span>. Take not the word of truth<\/B><\/I>] Grant that the assurances which thy prophets have given to the people of approaching deliverance may not fall to the ground; let it appear that they<\/I> have spoken thy mind<\/I>, and that thou<\/I> hast fulfilled their word<\/I>.<\/P> <\/p>\n Do not deal so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth and infallible certainty, of which I have often made my boast. <\/P> In thy judgments; <\/B>either in thy word and promises, or in thy judicial administrations and government of the world, which as it is matter of terror to the wicked, so it is matter of comfort and hope to me. <\/P> <\/p>\n 41-44.<\/B> The sentiment more fullycarried out. God’s mercies and salvation, as revealed in His Word,provide hope of forgiveness for the past and security in a righteouscourse for the future.<\/P><\/p>\n And take not the word of truth utterly out of my mouth<\/strong>,…. The Scriptures, which are by divine inspiration, come from the God of truth, contain nothing but truth in them, and are called “the Scriptures of truth”, Da 10:21<\/span>. Or the Gospel, which is often so called, Eph 1:13<\/span>; This comes from God, who cannot lie, and is a declaration of his mind and will concerning the salvation of men; in which Christ, who is the truth, is concerned, being the author, preacher, and substance of it; into which the Spirit of truth leads men, and makes it useful and effectual; which has many eminent and important truths in it, and nothing but truth, and stands opposed to the law, which is typical and shadowy, and to everything that is a falsehood and a lie. This the psalmist desires might not be taken out of his mouth, but kept in it as a sweet morsel there, rolled under his tongue; be eaten and fed upon by him, and be the rejoicing of his heart. Or his sense is, that he might not be left under a temptation to conceal, drop, or deny the word of truth, or be ashamed to own and confess it before men; but at all times, and upon all occasions, publicly declare it, and his faith in it: at least he desires that it might not “utterly” cease from him, or be wholly neglected by him, and he entirely apostatize. Some join the word rendered “utterly”, and which signifies “exceedingly”, with “the word of truth”, thus: “take not out of my mouth the word of truth, [which is] exceedingly [so]”; that is, exceedingly true, to the highest degree e;<\/p>\n for I have hoped in thy judgments<\/strong>; or, “have waited for thy judgments” f: either the judgments of God upon sinners, especially on apostates, which he knew would be very sore and severe, their last estate being worse than the first; or rather the last judgment, when those that confess Christ and his truths shall be confessed by him; and those that deny him and his Gospel will be denied by him: though it may be best of all to understand it of the word of God, and the doctrines of it, which the psalmist had an exceeding great regard unto, hoped, waited, and even longed for; see Ps 119:20<\/span>.<\/p>\n e So Gussetius Ebr. Comment. p. 452. “verbum veritatis usque valde”, Pagninus, Montanus; so Musculus, Junius Tremellius. f “ad judicia tua expectavi”, Pagninus, Montanus “judicia tua expecto”, Tigurine version, Musculus, Vatablus, Gejerus; so Junius & Tremellius, Piscator.<\/p>\n 43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. 44 So shall I keep thy law continually for ever and ever.<\/P> Here is, 1. David’s humble petition for the tongue of the learned, that he might know how to speak a word in season<\/I> for the glory of God: Take not the word of truth utterly out of my mouth.<\/I> He means, “Lord, let the word of truth be always in my mouth; let me have the wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and, like the good householder, to bring out of my treasury things new and old,<\/I> and to make profession of my faith whenever I am called to it.” We have need to pray to God that we may never be afraid or ashamed to own his truths and ways, nor deny him before men. David found that he was sometimes at a loss, that the word of truth<\/I> was not so ready to him as it should have been, but he prays, “Lord, let it not be taken utterly from me; let my always have so much of it at hand as will be necessary to the due discharge of my duty.” 2. His humble profession of the heart of the upright, without which the tongue of the learned, however it may be serviceable to others, will stand us in no stead. (1.) David professes his confidence in God: “Lord, make me ready and mighty in the scriptures, for I have hoped in those judgments<\/I> of thy mouth, and, if they be not at hand, my support and defence have departed from me.” (2.) He professes his resolution to adhere to his duty in the strength of God’s grace: “So shall I keep thy law continually.<\/I> If I have thy word not only in my heart, but in my mouth, I shall do all I should do, stand complete in thy whole will.” Thus shall the man of God be perfect, thoroughly furnished for every good word and work,<\/I>2Ti 3:17<\/span>; Col 3:16<\/span>. Observe how he resolves to keep God’s law, [1.] Continually, without trifling. God must be served in a constant course of obedience every day, and all the day long. [2.] For ever and ever,<\/I> without backsliding. We must never be weary of well-doing.<\/I> If we serve him to the end of our time on earth, we shall be serving him in heaven to the endless ages of eternity; so shall we keep his law for ever and ever.<\/I> Or thus: “Lord, let me have the word of truth in my mouth,<\/I> that I may commit that sacred deposit to the rising generation (2 Tim. ii. 2<\/span>) and by them it may be transmitted to succeeding ages; so shall thy law be kept for ever and ever,<\/I>” that is, from one generation to another, according to that promise (Isa. lix. 21<\/span>), My word in thy mouth shall not depart out of the mouth of thy seed, nor thy seed’s seed.<\/I><\/P> <\/p>\n 43. Take not the word of truth too long out of my mouth (414) It may be asked, why he demands rather to have his tongue filled with, than his heart fortified by, the word of truth; inasmuch as the latter takes the precedence, both in point of order and of excellence. What will it profit us to be fluent and eloquent in speech, if our hearts are destitute of faith? On the other hand, wherever there is firm faith, there to speech will flow ultroneously. My reply is, that David was not so concerned about outward confession as not to give the preference to the faith of the heart; but considering that he is making his address to God, there is nothing strange in his making mention only of the former, under which, however, he includes also the latter. “Lord, support not only my heart by faith, lest I be overwhelmed with temptation, but grant me also freedom of speech, that I may fearlessly sound forth thy praises among men.” We observe, when he asks to be endued with boldness of speech, that he begins with the heart. <\/p>\n It may be farther inquired here, why he says too long, just as if he were not afraid of being deprived of the word of truth for a short time. Such a supposition were most absurd, seeing we must watch every moment lest we be overtaken by the enemy, when we are unarmed and powerless. The solution of this difficulty must be drawn from our own experience; for in this, the infirmity of our flesh, it is almost impossible but that, occasionally, even the stoutest heart will quail under the violent assaults of Satan. And although their faith fails not, yet it shakes, and they do not find such presence of mind, as that there is constantly a uniform train of speech, and a prompt reply to the derision’s of the ungodly; but, on the contrary, they rather begin to stagger and quake for a short time. Conscious of this weakness, which is perceptible in all mankind, he accommodates his prayer in the following manner: “Though I am not always prepared with that boldness of speech which is desirable, suffer me not to continue long silent.” By this language the prophet tacitly admits, that he had not been so steadfast and bold as was requisite, but that he was, as it were, struck speechless by reason of fear. Whence we may learn, that the faculty of speaking freely is no more in our power than are the affections. of the heart. As far, then, as God directs our tongues, they are prepared for ready utterance; but no sooner does he withdraw the spirit of magnanimity, than not only our hearts faint, or rather fail, but also our tongues become mute. The cause of this is subjoined in these words, for I have waited for thy judgments for so he literally expresses himself. From which we conclude, that judgments refer not merely to the precepts of the law, but also to the promises, which constitute the true foundation of our confidence. Some render it, I was afraid of thy. judgments, deriving the word here employed from the root חול chul; which translation I am unable to say whether it be suitable or not. But of this I am certain, that to understand judgments as equivalent to punishments, is quite foreign to the design of the prophet. <\/p>\n (414) “ O take not, etc. This verse seems to admit of either of the two following interpretations: ‘Suffer me not to desist utterly from making an open profession of true religion; for I wait for thy promises:’ or, ‘Suffer me not to be reproached with falsehood, (for having asserted that thou wouldest take vengeance on the wicked,) because I have looked for thy judgments,’ i. e. , thy penal judgments. Calvin favors the former interpretation, the latter is Le Clerc’s.” — Cresswell. Walford, by word, understands the answer that the Psalmist had to make to the accusations of his enemies: and observes, “This answer, which asserted his innocence of the crimes with which they charged him, he declares to be altogether true; and he entreats that God, as a judge, would not suffer him to be deprived of the benefit of that answer, but pronounce a righteous sentence between them.” <\/p>\n Psa 119:43<\/span><\/em><\/strong>. <\/strong>Take not thy word of truth utterly, <\/em><\/strong>&c.<\/strong> The judgments of God were that word of truth in which he trusted: to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word; for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it. Mudge. <\/p>\n Psa 119:43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.<\/p>\n Ver. 43. And take not the word of truth utterly<\/strong> ] Give me free utterance, “that in nothing I be ashamed; but that with all boldness, as always, so now also Christ may be magnified in my body,” &c., Phi 1:20<\/span> . Despoil me not of my courage in a good cause, let not Satan rob me of that jewel: Ne auferas, id est ut spolium, ut<\/em> Exo 12:36<\/span> (Aben Ezra). I have read of a nobleman, who when he came into jeering company of great ones, would begin and own himself one of those they called Puritans, and so anticipated them.<\/p>\n take not: Psa 119:13, Psa 50:16, Psa 51:14, Psa 51:15, Psa 71:17, Psa 71:18, Isa 59:21, Eph 1:13, Jam 1:18 <\/p>\n for I have: Psa 119:52, Psa 119:120, Psa 119:175, Psa 7:6-9, Psa 9:4, Psa 9:16, Psa 43:1, 1Pe 2:23 <\/p>\n Reciprocal: Jos 1:8 – book Psa 119:39 – for thy Psa 119:49 – upon which Dan 8:12 – and it cast 2Co 6:7 – the word<\/p>\n And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. 43. This verse is to be taken in connexion with Psa 119:41-42. ‘And so let me not be deprived of power to bear witness to the truth before my persecutors, as I should be if I … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:43”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15952","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15952","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15952"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15952\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15952"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15952"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15952"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"