45<\/strong>. And I will walk at liberty<\/em> ] Lit. in a broad place<\/em>, for God’s commandment is “exceeding broad”; its observance is no restraint but the truest freedom. Or the meaning may be, Let me walk at liberty<\/em>, free from the constraint of anxiety and persecution. Cp. Psa 119:32<\/em><\/span>; Psa 118:5<\/span>.<\/p>\n I seek<\/em> ] Or, I have studied, given diligent heed to.<\/p>\n And I will walk at liberty – <\/B>Margin, at large. Luther renders it, freely. The Septuagint, in a broad place. The Hebrew word means wide, broad, large, spacious. The reference is to that which is free and open; that in which there are no limits, checks, restraints; where a man does what he pleases. The meaning here is, that he would feel he was free. He would not be restrained by evil passions and corrupt desires. He would be delivered from those things which seemed to fetter his goings. This does not here refer so much to external troubles or hindrances, to being oppressed and straitened by external foes, as to internal enemies – to the servitude of sin – to the slavery of appetite and passion. Compare the notes at Rom 7:9-14<\/span>. See also Job 36:16<\/span>; Psa 118:5<\/span>. The margin well expresses the sense of the passage.<\/P> For I seek thy precepts – <\/B>I seek or endeavor to obey them. I seek them as the guide of my life. I ask nothing else to direct me.<\/P> <\/p>\n Psa 119:45<\/span><\/p>\n And I will walk at liberty: for I seek Thy precepts.<\/em><\/p>\n<\/p>\n Liberty<\/strong><\/p>\n Obedience the secret of liberty<\/strong><\/p>\n Conditions of spiritual freedom<\/strong><\/p>\n 1. <\/strong>Where the Spirit of the Lord is there is liberty.<\/p>\n 2. <\/strong>Fear not. If this spirit of ours be in earnest, God is working in us. May the light of His Spirit guide us to perfect peace! (Homilist.<\/em>)<\/p>\n<\/p>\n Liberty only in the truth<\/strong><\/p>\n Liberty <\/em>is not so much a producing force as a product of other forces. It is not so much a power as it is open space within which other powers work. We want to walk at liberty. How can we do it? If we do not thus walk at liberty, there is only one alternative–stay in bondage. If the psalmist studied Gods will that he might walk at liberty, how much greater is the <\/strong>obligation upon us to do the same, and how much greater our facilities and our encouragement!<\/p>\n 1. <\/strong>There is liberty from the world. Sometimes men are in bondage to the world in this sense, that the mainspring of their life is to stand well with it, to do what their set, their society, the world round about them, wishes them to do. Sometimes the bondage is aggravated by another feature, viz. the effort to rise higher, to get into another set; and, oh, how aggravated is the <\/strong>bondage under which many thus live and labour! Freedom from that is obtained when we walk according to Gods statutes. Godliness with contentment is great gain; and these things, the godliness with the contentment, will break these clanking chains of insane and stupid ambition and will prepare you to walk at liberty.<\/p>\n 2. <\/strong>There is liberty from bad ways–love of the world, drunkenness, gambling, etc. We learn to walk circumspectly; we learn to keep the heart with all diligence; we learn to hate evil and to do good. We walk securely, for we have been taught of the Spirit to walk with God.<\/p>\n 3. <\/strong>There is liberty from bad memories–bad, putrid memories. There may be compunction for the sin, there may be vows against it, there may be honest purposes to resist and overcome it, and these purposes to a good degree carried out; but the horrid, poisonous memories remain in the soul. There is liberty from these to those who walk in Gods statutes, liberty that can be had nowhere else. A new heart will I give you, etc.<\/p>\n 4. <\/strong>There is liberty from fear and terror. With the dark cloud of impending wrath overhanging you, how can you walk at liberty? But take Gods precepts, know them, believe them, do them, and this terror is removed, this fear is taken away. (John Hall, D. D.<\/em>)<\/p>\n<\/p>\n Walking at liberty<\/strong><\/p>\n Liberty <\/em>and freedom are words not unfrequently used in the Bible in a political, social, and religious sense. How greatly did Israel rejoice in his freedom from the yoke of Egypt. Among the rewards offered to the man who should silence the boastings of Goliath was this, that his fathers house should be made free in Israel. Both the psalmist and St. Paul recognized it as an essential feature in spiritual life, for the one declares that he walked at liberty when he sought the Divine precepts (Psa 119:45<\/span>); and the other, that where the Spirit of God is, there is liberty. (2Co 3:17<\/span>).<\/p>\n 1. <\/strong>The general welfare of society.<\/p>\n 2. <\/strong>The rights of other individuals. On passing down the street, you see in an open shop window, or at a door, an article of food or clothing: you greatly desire–perhaps you urgently need it. Why is it that you do not at once exercise your liberty and take it? It is easy to do so; and if it lay in the street you would do it at once. You will reply, that the man inside, in the shop, has a right to it, and you have none. You may buy that right from him, if you please; but until you do, you are no more at liberty to take that article than he is at liberty to put his hand in your pocket and take your purse. His right, then, restrains your liberty, and your right restrains his.<\/p>\n 3. <\/strong>A person may say, I admit these restraints and will respect them; but I will do as I please, so long as I do not interfere with the rights and liberties of others. I will enjoy my liberty, and allow them theirs; I will eat, drink, and be merry; I will choose the companionship of those who wish to do as I do; and if I spend my money foolishly, and revel in what you stigmatize as vices, what does it matter, since I allow all others to do as they like? Such seems to have been the liberty which the prodigal son in the parable desired, sought, and exercised. Yet is this liberty of his subject to no restraint? What means, then, that violent headache, that prostration of strength, that empty purse? We find, then, that there is no such thing, except in solitude, as absolute and unrestrained liberty; every mans freedom is checked and limited every day and at every turn, and must, of necessity, be so restrained.<\/p>\n 1. <\/strong>We should always remember that we are not at liberty to do evil.<\/p>\n 2. <\/strong>Let us learn to love the restraints of Gods law. (Christian Observer.<\/em>)<\/p>\n<\/p>\n The nature of liberty<\/strong><\/p>\n Lawlessness, <\/em>licence, is not liberty. True liberty is found only in obedience to proper restraint. A river finds liberty to flow only between banks; without these it would only spread out into a slimy, stagnant pool. Planets uncontrolled by laws would only bring wreck to themselves and the universe. The same law which fences us in fences others out; the restraints which regulate our liberty also ensure and protect us. It is the right kind of control and e cheerful obedience which make a freeman. (A. T. Pierson, D. D.<\/em>)<\/p>\n Verse 45<\/span>. I will walk at liberty<\/B><\/I>] When freed from the present bondage, we shall rejoice in obedience to thy testimonies; we shall delight<\/I> to keep all thy ordinances.<\/P> <\/p>\n I will walk at liberty; <\/B>or, I shall walk at large<\/I>, as it is in the margin; I shall be delivered from all my present straits, both of the outward and inward man, and enjoy great freedom and comfort in thy ways. <\/P> <\/p>\n 45-48.<\/B> To freedom from reproach,when imbued with God’s truth, there is added “great boldness inthe faith” [1Ti 3:13<\/span>],accompanied with increasing delight in the holy law itself, whichbecomes an element of happiness.<\/P><\/p>\n And I will walk at liberty<\/strong>,…. Not in licentious way, but in Gospel liberty, under the influence of the free spirit; where is liberty, in the exercise of grace and discharge of duty. Or, “I will walk at large” g; or, “in a broad way”, as Aben Ezra and Kimchi supply it: not in the broad road that leads to destruction, but in the law of God, which is exceeding broad, Ps 119:96<\/span>; as the Targum,<\/p>\n “in the breadth of the law.”<\/p>\n So a man walks when he walks in all the commandments and ordinances of the Lord: and who also may be said to walk at large when delivered out of straits and difficulties; when he is brought into a large place, and his steps are enlarged under him; and having his heart enlarged with the love of God, and fear of him, and with spiritual joy, and having every grace in exercise, he not only walks in, but runs the way of God’s commandments; see Ps 119:32<\/span>; and<\/p>\n [See comments on Ps 118:5]<\/span>;<\/p>\n for I seek thy precepts<\/strong>; out of love and affection to them, to know more of them, the mind and will of God in them, and to practise them.<\/p>\n g “in latitudine”, Pagninus, Montanus, Tigurine version, &c.<\/p>\n 45 And I will walk at liberty: for I seek thy precepts. 46 I will speak of thy testimonies also before kings, and will not be ashamed. 47 And I will delight myself in thy commandments, which I have loved. 48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.<\/P> We may observe in these verses, 1. What David experienced of an affection to the law of God: “I seek thy precepts,<\/I> v.<\/span> 45<\/span><\/U><\/I><\/span>. I desire to know and do my duty, and consult thy word accordingly; I do all I can to understand what the will of the Lord is<\/I> and to discover the intimations of his mind. I seek thy precepts,<\/I> for I have loved them,<\/I>Psa 119:47<\/span>; Psa 119:48<\/span>. I not only give consent to them as good, but take complacency in them as good for me.” All that love God love his government and therefore love all his commandments. 2. What he expected from this. Five things he promises himself here in the strength of God’s grace:– (1.) That he should be free and easy in his duty: “I will walk at liberty,<\/I> freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good, doing it not by constraint, but willingly.” The service of sin is perfect slavery; the service of God is perfect liberty. Licentiousness is bondage to the greatest of tyrants; conscientiousness is freedom to the meanest of prisoners, Joh 8:32<\/span>; Joh 8:36<\/span>; Luk 1:74<\/span>; Luk 1:75<\/span>. (2.) That he should be bold and courageous in his duty: I will speak of thy testimonies also before kings.<\/I> Before David came to the crown kings were sometimes his judges, as Saul, and Achish; but, if he were called before them to give a reason of the hope that was in him, he would speak of God’s testimonies,<\/I> and profess to build his hope upon them and make them his council, his guards, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan 3:16<\/span>; Act 4:20<\/span>. After David came to the crown kings were sometimes his companions; they visited him and he returned their visits; but he did not, in complaisance to them, talk of every thing but religion, for fear of affronting them and making his conversation uneasy to them. No; God’s testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it and bring them over to it. It is good for kings to hear of God’s testimonies, and it will adorn the conversation of princes themselves to speak of them. (3.) That he should be cheerful and pleasant in his duty (v.<\/I><\/span> 47<\/span>): “I will delight myself in thy commandments,<\/I> in conversing with them, in conforming to them. I will never be so well pleased with myself as when I do that which is pleasing to God.” The more delight we take in the service of God the nearer we come to the perfection we aim at. (4.) That he should be diligent and vigorous in his duty: I will lift up my hands to thy commandments,<\/I> which denotes not only a vehement desire towards them (Ps. cxliii. 6<\/span>) –“I will lay hold of them as one afraid of missing them, or letting them go;” but a close application of mind to the observance of them–“I will lay my hands to the command, not only to praise it, but practise it; nay, I will lift up my hands to it, that is, I will put forth all the strength I have to do it.” The hands that hang down, through sloth and discouragement, shall be lifted up, Heb. xii. 12<\/span>. (5.) That he should be thoughtful and considerate in his duty (v.<\/I><\/span> 48<\/span>): “I will meditate in thy statutes,<\/I> not only entertain myself with thinking of them as matters of speculation, but contrive how I may observe them in the best manner.” By this<\/I> it will appear that we truly love God’s commandments, if we apply both our minds and our hands to them.<\/P><\/p>\n The next verse may be read as expressing a desire that he might walk. Be this as it may, we retain the commonly received reading, That David exults at the thought of his path becoming plain and easy, in consequence of his seeking diligently after God’s precepts; that is, to walk at ease The ways of men are frequently rugged and obstructed, because they themselves lay various stumblingblocks in them, or entangle themselves in many inextricable windings. Hence it comes to pass, that while none will submit to the word of God as their rule, every man endures the punishment legitimately due to such arrogance. On all sides God lays snares for us, puts pitfalls in our way, causes us to fall in with paths broken and rugged, and at last shuts us up in a bottomless pit: and by how much the more politic a mart is, by so much the more will he meet with obstructions in his path. <\/p>\n This verse teaches us that, if any man yield implicit obedience to God, he will receive this as his reward, that he shall walk with a calm and composed mind; and should he meet with difficulties, he will find the means of surmounting them. The faithful, however readily and submissively they give themselves up to God, may happen to find themselves involved in perplexity; nevertheless, the end contemplated by Paul is accomplished, that though they be in trouble and toil, yet they do not continue in irremediable distress, because it is the duty (so to speak) of God to point out a way for them where there seems to be no way, (2Co 4:8<\/span>.) Moreover, when grievously oppressed, even then they walk at ease, for they commit the doubtful issue of events to God in such a manner, that, having him for their guide, they have no doubt they will come out boldly from the depths of distress. <\/p>\n (45) At liberty.<\/strong>See margin. Literally, in a large place. <\/em>(See Psa. 119:32<\/span>; comp. Pro. 4:12<\/span>.)<\/p>\n Psa 119:45<\/span><\/em><\/strong>. <\/strong>And I will walk at liberty<\/em><\/strong><\/strong> That is, “Having then no such incumbrances upon me as I now have in these straits and difficulties, I will do my duty with the greater cheerfulness and joy.” See Psa 119:32<\/span>. <\/p>\n DISCOURSE: 702 Psa 119:45<\/span>. I will walk at liberty; for I seek thy precepts<\/em>.<\/p>\n JUSTLY as civil liberty is appreciated amongst us, there are but few who have just conceptions of that liberty which has respect to morality and religion. Every one knows that unrestrained liberty is licentiousness: but every one does not know, that a perfect obedience to Gods Holy Word is the most perfect liberty that man can enjoy. This, however, is plainly intimated in the passage before us; from whence I shall take occasion to shew,<\/p>\n I.<\/p>\n That the ungodly are strangers to true liberty<\/p>\n They will boast of liberty, and promise it to all who will conform to their ways; but they are altogether in a state of bondage [Note: 2Pe 2:19<\/span>.]:<\/p>\n 1.<\/p>\n To the world<\/p>\n [The tastes of men differ, according to their age and to the sphere in which they move: but all of every age and every rank are subject to the laws of custom, which they dare not to infringe. Even the religion of men must be conformed to this standard; and Gods commandments must be reduced to the scale which men have established for the regulation of their own lives. If one be told what God requires, he immediately bethinks himself, What will this person say, or that person do, if I comply with requisitions so foreign to the habits of those around me? Will they not deride my singularity, and set themselves to oppose my insufferable preciseness? To justify their conduct, men put the Scriptures altogether aside, as an antiquated volume, the dictates of which are superseded by the wiser and more practicable maxims of fashion and philosophy, falsely so called. Yes: of all unconverted men it is declared, that they walk according to the course of this world [Note: Eph 2:2<\/span>.], and gaze strangely at any who presume to choose for themselves a holier path [Note: 1Pe 4:4<\/span>.].]<\/p>\n 2.<\/p>\n To the flesh<\/p>\n [There are different degrees in which men yield to the impulse of their corrupt appetites: but every man has a law in his members warring against the law of his mind, and bringing him into captivity to the law of sin which is in his members [Note: Rom 7:23<\/span>.]. In fact, there is not any one so ignorant, but that even his unenlightened reason prescribes to him a better path than he pursues. Let us look around, and see what are the dispositions and habits of all around us. Are not all fulfilling the desires of the flesh and of the mind [Note: Eph 2:3<\/span>.], without affecting any thing higher than the gratification of their own corrupt appetites? We are told, that they who are after the flesh, do mind the things of the flesh [Note: Rom 8:5<\/span>.]: and we know, from infallible authority, that to whomsoever we yield ourselves servants to obey, his servants we are to whom we obey [Note: Rom 6:16<\/span>.]. In truth, even to our dying hour will our conflicts with this tyrannical master continue; for even St. Paul himself complained, O wretched man that I am! Who shall deliver me from the body of this death [Note: Rom 7:24<\/span>.]?]<\/p>\n 3.<\/p>\n To the Devil<\/p>\n [Well is Satan called the god of this world: for he worketh in all the children of disobedience [Note: Eph 2:2<\/span>.]. Ever since he prevailed over our first parents in Paradise, he has subjected the whole race of man to his dominion, taking them in his snares, and leading them captive at his will [Note: 2Ti 2:26<\/span>.]. That men deny the agency, and even the existence of this great adversary, is only a proof to what an extent they are blinded by him [Note: 2Co 4:4<\/span>.], and how effectually he has lulled them to sleep in his very arms [Note: Luk 11:21<\/span>.]. Doubtless it is very humiliating to think of ourselves as his vassals: but this is the true state of every unconverted man; and even the saints themselves are not delivered from his influence, but through the mighty power of Jehovah himself, given in answer to fervent and believing prayer [Note: Eph 6:12-18<\/span>. Jam 4:7<\/span>. Rom 16:20<\/span>.].]<\/p>\n But the Psalmists mention of liberty leads us more particularly to shew,<\/p>\n II.<\/p>\n What sweet enjoyments they have of it who love and serve their God<\/p>\n David accounted the service of his God to be perfect freedom. And so, indeed, it is: for the man whom the truth of the Gospel has made free [Note: Joh 8:32<\/span>.], and who looks to Gods precepts as his only rule of conduct, he, I say, walks,<\/p>\n 1.<\/p>\n According to the dictates of his own judgment<\/p>\n [He has an insight into the mind and will of God, and clearly discerns that there is not, in all the Holy Scriptures, a command which does not conduce to the happiness of all who obey it. His own mind and conscience go along with the word of God, and set their seal to the truth and excellency of every thing contained in it. Not one commandment appears to him to be grievous [Note: 1Jn 5:3<\/span>.]: the whole law of God is esteemed by him as holy, and just, and good [Note: Rom 7:12<\/span><\/u> and Psa 119:128<\/span>.]. To love God with all his heart and soul and strength, and his neighbour as himself, does not appear to him any hardship imposed upon him, but the perfection of his nature and completion of his felicity: so that he would on no account have one atom of this law cancelled, or mitigated in the least degree. His own judgment tells him that it is no less his privilege, than it is his duty, to be holy, as God is holy; and perfect, as his Father who is in heaven is perfect.]<\/p>\n 2.<\/p>\n Agreeably to the inclination of his own will<\/p>\n [He is neither drawn nor driven against his own will. He is, indeed, made willing in the day of Gods power [Note: Psa 110:3<\/span>.]; but he is drawn with the cords of a man, and with the bands of love [Note: Hos 11:4<\/span>.]. He does not, indeed, all that he would; yea, in too many respects he does what he would not [Note: Rom 7:15<\/span>.]: but this very thing shews that it is rather strength than inclination that he wants [Note: Rom 7:16-20<\/span>.]. Could he have but the desire of his heart, he would leave no sin unmortified, no duty unfulfilled. He is in the situation of one who is running a race, or fighting a fight: had he but his will accomplished, his every antagonist would be vanquished in a moment, and death itself, his last enemy, be swallowed up in victory.]<\/p>\n 3.<\/p>\n In an unbiassed exercise of his own affections<\/p>\n [He has a real delight in God. He does not observe the duties of prayer and praise through the fear of hell, but from a real pleasure which he feels in drawing nigh to God, whom it is his privilege to call by the endearing name of Father, and in communion with whom he would gladly walk all the day long. Conceive of Adam before his fall; and there you have an image of those who, through the tender mercy of God, are restored. True, they still have the flesh lusting against the Spirit, as well as the Spirit lusting against the flesh; so that they neither do, nor can do, all that they would [Note: Gal 5:17<\/span>.]: but their taste<\/em> is the very same with that of angels; and the felicity of angels is begun in them: for their life, so far as they have really attained, is both a preparation for heaven, and a foretaste also of heaven, in their souls.]<\/p>\n Let me then, in conclusion, commend this liberty to your acceptance<\/p>\n [Think not, my Brethren, that the Gospel is a mere system of restraints: no, it is a perfect law of liberty [Note: Jam 1:25<\/span>.]: and all who are made free by Christ, are become free indeed [Note: Joh 8:36<\/span>.]. O that religion were but understood in this view! No captive would more delight to shake off his chains, than sinners would to emancipate themselves from the sore bondage in which they are held. Know then, Brethren, that I am authorised, in the name of Jesus Christ, to preach deliverance to the captives, and the opening of the prison to them that are bruised [Note: Luk 4:18-19<\/span>.]. The jubilee trumpet now sounds in your ears, and proclaims to you a restoration to all that you have ever lost and forfeited. Did not the poor slave, think you, when called to resume his liberty and his inheritance, account the trumpet a joyful sound? Let the Gospel, then, be such a sound to you: and, instead of regarding Gods service as a hard bondage, adopt the language of the Psalmist: I will walk at liberty; for I seek thy precepts. Take upon you the yoke of Christ, and I pledge myself that you shall find it light and easy; and you shall obtain everlasting rest unto your souls [Note: Mat 11:28-29<\/span>.].]<\/p>\n<\/p>\n Psa 119:45 And I will walk at liberty: for I seek thy precepts.<\/p>\n Ver. 45. And I will walk at liberty<\/strong> ] In the full latitude of thy commandments, and not by wilful wickedness ensnare and ensnarl myself, as those do who, in the fulness of their sufficiency are in straits, and in pursuit of their lusts do pierce themselves through with many sorrows. The Italian senseth it, I will walk in peace of conscience.<\/p>\n at liberty = at large. Compare Psa 118:5. <\/p>\n And I will: Psa 119:133, Luk 4:18, Joh 8:30-36, Jam 1:25, Jam 2:12, 2Pe 2:19 <\/p>\n at liberty: Heb. at large, Psa 119:32 <\/p>\n for I seek: Psa 119:19, Psa 119:71, Psa 119:94, Psa 119:148, Psa 119:162, Pro 2:4, Pro 2:5, Pro 18:1, Ecc 1:13, Joh 5:39, Eph 5:17 <\/p>\n Reciprocal: Ezr 7:10 – the law Psa 119:5 – General Joh 8:32 – and the Rom 6:18 – made Gal 2:4 – liberty 1Jo 5:3 – and<\/p>\n Psa 119:45-48. And I will walk at liberty Having then no such encumbrances upon me as I now have in these straits and difficulties which beset and burden me, I shall enjoy great freedom and comfort in thy ways, and will do my duty with cheerfulness and joy. I will speak of thy testimonies also before kings Who commonly entertain all godly discourses with scorn and contempt. I will delight myself, &c. Whereas other princes place their delight in the glories and vanities of this world, and the study and practice of religion are generally irksome and disagreeable to them, thy law shall be my chief delight and pleasure. My hands also will I lift up To receive and embrace thy precepts and promises, by faith and love, and cheerfully and vigorously to put them in practice.<\/p>\n 119:45 And I will {c} walk at liberty: for I seek thy precepts.<\/p>\n (c) They who simply walk after God’s word have no nets to entangle them, while they who do contrary are ever in nets and snares.<\/p>\n And I will walk at liberty: for I seek thy precepts. 45. And I will walk at liberty ] Lit. in a broad place, for God’s commandment is “exceeding broad”; its observance is no restraint but the truest freedom. Or the meaning may be, Let me walk at liberty, free from the constraint of anxiety … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:45”<\/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-15954","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15954","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=15954"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15954\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15954"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15954"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15954"}],"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
I. <\/strong>Liberty is in progressive action. Few can truthfully say, I will walk; they are carried, they are driven on the way of life, they act not from themselves, but from others. They are mere spokes in the wheel of the social machine.<\/p>\n
II. <\/strong>Liberty is in the pursuit of right. (Homilist.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Men in this world are under the reign of law. We can see that this is so in matters of everyday experience.<\/p>\n
II. <\/strong>The root of bondage lies in disobedience to law, and so is in man and not in God. He says, I will walk at liberty, for I seek Thy precepts, and the reverse of that saying is no less true. A plain truth it is, simple even to self-evidence, and yet how slow men are to take it in. It must be the purpose of any true scheme of redemption to lead those who receive it to magnify the law and to make it honourable.<\/p>\n
III. <\/strong>Liberty, freedom, enlargement, are found in obedience to Gods law. (E. Medley.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Deep trust is essential to perfect freedom. Love casteth out fear. The return of the spirit of man to God is inward emancipation–to he the child of God and say Father–Our Father. To trust in Him is unshackled freedom.<\/p>\n
II. <\/strong>Holy living is essential to emancipation. To walk at liberty. Liberty is loving service. Freedom to sin would be vilest slavery.<\/p>\n
III. <\/strong>Illumination is needful for perfect freedom, knowledge, etc.<\/p>\n
IV. <\/strong>The spirit of love is needful for full emancipation.<\/p>\n
I. <\/strong>What, then, is true liberty? Whether we choose to call it by this term, or by the Saxon term freedom, it must be evident that it has reference to restraint of some kind. The word emancipation indicates the same. It necessarily implies the removal or absence of something which cramps energies we wish to exert, or impedes acts we purpose to perform. But here a question arises. Is there such a thing in the world as absolute and entire freedom? and if there be, is it worth the having? Alexander Selkirk, on his desolate island, had such liberty. A man may have it now, if he will. Let him only go into a lonely wilderness, far away from human society, there provide for his own wants, and do everything for himself, and he will realize the idea of absolute and entire liberty. No one will restrain, control, or interrupt him; he is at liberty to do whatever his power may be sufficient to accomplish. Whether this absolute and unrestrained liberty be worth much seems to be settled by the fact that very few choose it. But is this the only sort of life in which absolute and unrestrained liberty can be realized? We believe it is. We may safely affirm that a man who had adopted such a course of life could not come out of his isolated position to mingle with other persons without giving up some portion of his liberty. He obtains indeed an equivalent for what he gives, perhaps more than an equivalent; but his liberty is abridged, he is no longer absolutely and entirely free.<\/p>\n
II. <\/strong>Some of the restraints which are compatible with genuine freedom, and regulate it to good ends.<\/p>\n
III. <\/strong>Apply this idea of real liberty to the spiritual life and walk of the true Christian. The Christian is a free man. St. Paul speaks of the liberty with which Christ has made him free. Is this liberty of his, then, absolute, or restrained? He rejoices in the liberty wherewith Christ has set him free, and yet he feels that he is not his own, because bought with a price. He knows, he feels, that Gods law is a restraint; but he rejoices that it restrains him; for he serves God with his spirit in the Gospel of His Son, and loves his servitude as much as his liberty. In fact, he regards them as identical; much as our Prayer-book has expressed it: Whose service is perfect freedom. St. Paul also unites the two ideas: He that is called in the Lord, being a servant, is the Lords freeman; likewise he that is called, being free, is Christs servant. Conclusion:–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
TRUE LIBERTY<\/strong><\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"