57<\/strong>. Thou art my portion, O Lord<\/em> ] So some MSS of the LXX (AT); but the Heb. text must be rendered, Jehovah is my portion: I have purposed to observe thy words<\/em>: or, Jehovah is my portion, have I said: that I may observe thy words<\/em>: or, more simply, with cod. of the LXX, and the Vulg., Jehovah my portion, I have purposed<\/em> &c. Cp. Psa 16:5<\/span>; Psa 73:26<\/span>; Psa 142:5<\/span>.<\/p>\n 57 64<\/strong>. Chth<\/em>. The Psalmist’s devotion to Jehovah and His law.<\/p>\n Thou art my portion, O Lord – <\/B>This begins a new division of the psalm, indicated by the Hebrew letter Cheth (<\/span> ch<\/I>), which may be represented in English by ch. On the meaning of the language here, see the notes at Psa 16:5<\/span>. God was to him what other people seek in wealth, honor, pleasure, fame. To him, God was all and in all. He asked nothing else.<\/P> I have said – <\/B>I have formed the purpose, and have expressed it. It is the deliberate and settled design of my life.<\/P> That I would keep thy words – <\/B>That I would obey thee at all times; that I would keep all thy commandments.<\/P><\/p>\n Psa 119:57<\/span><\/p>\n Thou art my portion, O Lord: I have said that I would keep Thy words.<\/em><\/p>\n<\/p>\n The wealth of life<\/strong><\/p>\n A <\/em>mans portion is that which he deliberately chooses as the chief object of his life, that on which he concentrates his thought, bestows his energy, lavishes his affection; that which in turn colours him, moulds him. No man need tell us in so many words what is his portion, his life is an eloquent proclamation of that fact. The sensualist who wallows in mire writes this message like the mark of the beast across his brow, Lust is my portion. The pleasure-seeker, whose one thought is selfish gratification, and who flits from gaiety to gaiety like a short-lived butterfly from flower to flower, announces by his whole bearing, Enjoyment is my portion. The avaricious man, whether known as a miser or not, as he surveys the golden pile and smiles over his ever-fattening bank account, tells you, heedless of his shrinking soul, that Mammon is his portion. The student, as he betakes himself to some sequestered nook where he can quiz the angel Truth, and secure sweet whispers from her lips, quietly asseverates, Learning is my portion. It may help us to realize how rich we are in God if I name a feature or two of this portion.<\/p>\n God our portion, and His Word our treasure<\/strong><\/p>\n 1. <\/strong>Observe the close connection between privilege and duty. Thou art my portion, O Lord; this is an unspeakable happiness. I have said that I would keep Thy words–this is the fitting return for such a blessing. Every mercy given us of the Lord brings with it a claim which we ought in gratitude to recognize.<\/p>\n 2. <\/strong>Notice very carefully the order in which the privilege and the duty are arranged. The blessing of grace is first and the fruit of gratitude next. The grace given is the root and the resolve is the fruit growing out of it.<\/p>\n 3. <\/strong>Each possession not only involves service, but appropriate service, even as each plant bears its own flower. The general principle which calls for service bears a particular application, for each particular Gospel benefit is linked with some special Gospel service. The unspeakable boon of having God for our portion has here fastened to it the peculiar excellence of keeping Gods words.<\/p>\n 1. <\/strong>A clear distinction. The psalmist declares the Lord to be his portion in distinction to the portion of the ungodly. The seventy-third psalm gives a full and particular description of the ungodly in their prime and glory, when their eyes stand out with fatness, and they have more than heart can wish. But David did not desire to share their short-lived joys, he sought his happiness elsewhere, looking to the Creator rather than the creatures and to eternity rather than time.<\/p>\n 2. <\/strong>The positive claim–Thou art my portion, O Lord. He deliberately declares this in the silence of his soul. As for the ungodly, they are boasting of their prosperity, they are girding themselves with pride as with a golden chain; but I dare not seek my joy in such matters, Thou art my portion, O Lord. You see he speaks in the present tense. Thou art my portion, O Lord. There are some things which I have not received as yet, but I have already laid hold upon my God. At this hour My Beloved is mine, and I am His. I know whom I have believed, and I know that He has given Himself to me as I have given myself to Him. Beyond a doubt, Thou art at this very moment my portion, O Lord.<\/p>\n 3. <\/strong>The portion itself. Thou.<\/p>\n (1)<\/strong> What a boundless portion.<\/p>\n (2)<\/strong> How abiding it is.<\/p>\n (3)<\/strong> An appropriate portion, in every way suitable go content the soul.<\/p>\n (4)<\/strong> In the fullest degree satisfying.<\/p>\n (5)<\/strong> An elevating portion.<\/p>\n (6)<\/strong> If God be my portion, then my portion is all of grace, for no one can merit God.<\/p>\n 1. <\/strong>The preface, I have said. Why did he not put it, Thou art my portion, O Lord; I will keep Thy words? No, he writes I have said it, which means deliberation. He had thought over his happiness in having such a portion. What then? His thoughts began to stir within Him and to devise a fit expression for his gratitude, and he at last said, I will keep Thy words. It was no hasty thought, but a determined resolve. I suppose he also means that he had given a distinct pledge. He had opened his mouth to the Lord, and could not go back.<\/p>\n 2. <\/strong>The link between the portion possessed and the resolution made: it is not very difficult to discover. God is best known to us by His words. His works reveal Him by a reflected light as ,the moon, but His words display Him by a direct light as a very sun of light to us. How do I know God except by His words? The God of the inspired Word is our God, and because this God is our portion, and we know Him by His words, therefore have we said we will keep His words.<\/p>\n 3. <\/strong>What is this work of keeping Gods words?<\/p>\n (1)<\/strong> First, then, there is a Word which above all is to be kept, enshrined in the heart and obeyed in the life. In the beginning was the Word. That very name, the Word, given to Christ puts the highest honour upon every other word of revelation. Beware of trifling or being negligent towards any word of the Lord, since Jesus Christ is the chief and sum of the words of God.<\/p>\n (2)<\/strong> The word of the Gospel.<\/p>\n (3)<\/strong> Doctrines.<\/p>\n (4)<\/strong> Precepts.<\/p>\n (5)<\/strong> Promises. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n The wealth of the good<\/strong><\/p>\n What <\/em>is the portion of a good man? Nothing less than the Lord Himself.<\/p>\n LETTER <\/B> <\/B>CHETH. – <\/B>Eighth Division<\/B><\/I><\/P> <\/P> Verse 57<\/span>. Thou art <\/B>my portion, O Lord<\/B><\/I>] From the fifty-seventh<\/I> to the sixtieth<\/I> verse may be seen the progress<\/I> of the work of grace on the human heart, from the first dawn of heavenly light till the soul is filled with the fulness of God. But as I consider this Psalm as notes<\/I> selected from diaries<\/I> of past experience, formed at different times; and that the author has been obliged, for the support of his acrostic<\/I> plan, to interchange circumstances, putting that sometimes behind<\/I> which in the order of grace comes before<\/I>; because, to put it in its right place, the letters<\/I> would not accord with the alphabetical arrangement<\/I>; I shall therefore follow what I conceive to be its order<\/I> in the connexion of grace<\/I>, and not in the order<\/I> in which the words are here laid down. See Clarke on Ps 119:60<\/span>.<\/P> <\/p>\n CHETH<\/B> <\/P> Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure, as he said, Psa 16:5<\/span>; 73:26<\/span>, and thou hast an all-sufficient and an excellent portion for me. <\/P> I have said; <\/B>I have not only purposed it in my own heart, but have professed and owned it before others, and I do not repent of it. <\/P> <\/p>\n 57-60.<\/B> Sincere desires for God’sfavor, penitence, and activity in a new obedience, truly evince thesincerity of those who profess to find God a portion (Num 18:20<\/span>;Psa 16:5<\/span>; Lam 3:24<\/span>).<\/P><\/p>\n x, CHETH.–The Eighth Part<\/strong>.<\/p>\n Ver. 57. CHETH. [Thou art] my portion, O Lord<\/strong>,…. Which he chose and preferred to all others; to the riches, honours, and profits of this world; the grant of which was made to him in the covenant of grace; the first discovery of it was from the Lord himself; and the choice and claim were made under the influence of his grace; and a great act of faith it is to assert this, and a wonderful blessing to enjoy it. This is a large portion indeed, immense and inconceivable, soul satisfying, safe, and for ever! see Ps 73:26<\/span>;<\/p>\n I have said that I would keep thy words<\/strong>; keep his commandments, lay up his promises, observe his doctrines, profess and retain them; this he determined within himself to do, under a sense of the love of God to him, in being his portion and inheritance. Some render the words, in connection with the former, thus, “my portion, O Lord, I said, [is]”, or “[shall be], to keep thy words” l; it is the part and portion of some to preach the word, and of others to hear it; and of all to keep or observe it, its precepts, promises, and truths. Aben Ezra gives the sense of them thus,<\/p>\n “This I said to many, perhaps they will keep thy words;”<\/p>\n namely, that the Lord was his portion, which he thought might induce them to an observance of them, as he had done.<\/p>\n l So Montanus, Piscator.<\/p>\n The eightfold Heth <\/em>. To understand and to keep God’s word is his portion, the object of his incessant praying and thanksgiving, the highest grace or favour that can come to him. According to Psa 16:5<\/span>; Psa 73:26<\/span>, the words belong together. Psa 119:57<\/span><\/em> is an inference drawn from it ( as in Exo 2:14<\/span>, and frequently), and the existing division of the verse is verified. , as in Psa 45:13<\/span>, is an expression of caressing, flattering entreaty; in Latin, caput mulcere <\/em> ( demulcere <\/em>). His turning to the word of God the poet describes in Psa 119:59<\/span> as a result of a careful trying of his actions. After that he quickly and cheerfully, Psa 119:60<\/span>, determined to keep it without any long deliberation with flesh and blood, although the snares of wicked men surround him. The meaning of is determined according to Psa 119:110<\/span>: the pointing does not distinguish so sharply as one might have expected between , , and , snares, bonds (vid., Psa 18:5<\/span>.); but the plural nowhere, according to the usage of the language as we now have it, signifies bands (companies), from the singular in 1Sa 10:5<\/span> (Bttcher, 800). Thankfulness urges him to get up at midnight ( acc. temp.<\/em> as in Job 34:20<\/span>) to prostrate himself before God and to pray. Accordingly he is on friendly terms with, he is closely connected with (Pro 28:24<\/span>), all who fear God. Out of the fulness of the loving-kindness of God, which is nowhere unattested upon earth ( Psa 119:64<\/span><\/em> = Psa 33:5<\/span>), he implores for himself the inward teaching concerning His word as the highest and most cherished of mercies.<\/p>\n 8. CHETH.<\/SPAN><\/SPAN><\/span><\/P> <\/TD> 57 Thou art<\/I> my portion, O LORD<\/B>: I have said that I would keep thy words.<\/P> We may hence gather the character of a godly man. 1. He makes the favour of God his felicity: Thou art my portion, O Lord!<\/I> Others place their happiness in the wealth and honours of this world. Their portion is in this life; they look no further; they desire no more; these are their good things,<\/I> Luke xvi. 25<\/I><\/span>. But all that are sanctified take the Lord for the portion of their inheritance and their cup, and nothing less will satisfy them. David can appeal to God in this matter: “Lord, thou knowest that I have chosen thee for my portion, and depend upon thee to make me happy.” 2. He makes the law of God his rule: “I have said that I would keep thy words;<\/I> and what I have said by thy grace I will do, and will abide by it to the end.” Note, Those that take God for their portion must take him for their prince, and swear allegiance to him; and, having promised to keep his word,<\/I> we must often put ourselves in mind of our promise, Ps. xxxix. 1<\/span>.<\/P><\/p>\n The Cheth Section<\/strong><\/p>\n Scripture v. 57-64:<\/p>\n Verses 57, 58 express <\/strong>that the psalmist trusted in the Lord as “his portion,” having pledged that he would keep or guard the words of the Lord, as a fixed heart resolve or commitment, no matter what the world should do, Psa 16:5<\/span>; Psa 73:26<\/span>; La 3:24; Jer 10:16<\/span>. He related that he had entreated the Lord’s favor (face) with his “whole heart.” In humility and earnestness he prayed “be merciful to me according to thy word,” as promised, Exo 33:19<\/span>; Job 11:19<\/span>.<\/p>\n Verses 59, 60<\/strong> witness “I thought on my ways, and turned my feet unto thy testimonies,” as a penitent prodigal wanderer, Luk 15:17-18<\/span>; Rev 2:5<\/span>; La 3:40; Joe 2:13<\/span>. He added, “I made haste and delayed not to keep thy commandments,” like Zacchaeus, not like Felix, and certain Athenians, Luk 19:5-6<\/span>; Act 24:25<\/span>; Act 17:32<\/span>.<\/p>\n Verses 61, 62<\/strong> assert that Though the bands (companies) of the wicked had robbed the psalmist, he had not forgotten the law of the Lord; And he added that he would arise at midnight (when robbers strike) to give thanks of gratitude to the Lord for His righteous judgments that also frequently fall at midnight, when men least expected them, v. 55; Act 16:25<\/span>; Exo 11:4<\/span>; Exo 12:29<\/span>; Job 34:20<\/span>; Job 35:10<\/span>; Psa 42:8<\/span>; Mar 1:35<\/span>; Luk 12:20<\/span>.<\/p>\n Verses 63, 64<\/strong> recount the psalmist’s testimony that he is a companion (fellow) of all those who feared the Lord and kept His precepts, a noble fellowship; Praise God, a man is known by his company that he keeps! Amo 3:3<\/span>; Mat 3:16-17<\/span>. 57. Thou art my portion, O Jehovah! The meaning of this clause is doubtful, because the term Jehovah may be rendered either in the nominative or vocative case, and the phrase, I have said, may relate either to the former or latter part of the verse. One lection then is, Jehovah is my portion, and, therefore, I have resolved to observe thy law. Another is, O God! who art my portion, I have resolved to observe thy law. A third is, I have said, or have resolved, that God is my portion, in order to observe his law. A fourth is, I have said, or have resolved, O Lord! that my portion is to observe thy law; and this is the reading of which I approve. The following interpretation is quite applicable, That God being our portion, ought to animate and encourage us to observe his law. We have already noticed in several other passages, that God is denominated the heritage of the faithful, because he alone is sufficient for their full and entire happiness. And seeing he has chosen us for his peculiar possession, it is only reasonable on our part, that we should rest satisfied with him alone; and if we do this, our hearts will also be disposed to keep his law and, renouncing all the lusts of the flesh, our supreme delight, and firm resolution, will be to continue in the same. <\/p>\n I have already said, that this exposition is not inconsistent with the scope of the passage, and that it furnishes a very useful doctrine. But the last and fourth reading, of which I remarked I approved, is more simple, — I am fully persuaded that my best portion consists in keeping God’s law; — and this accords with the saying of Paul, “Godliness is the best gain,” (1Ti 6:6<\/span>). David here draws a comparison between the keeping of the law, and the imaginary good which captivates the ambition of mankind. “Let every one covet what seems to him good, and revel in his own pleasures; I have no ground to envy them, provided I retain this as my portion, the complete surrender of myself to the word of God.” <\/p>\n CHETH.<\/strong><\/p>\n (57) Thou art my portion, O Lord.<\/strong>This rendering is in accordance with Psa. 16:5<\/span>; Psa. 73:26<\/span>. But, even with these passages in view, a better rendering would be<\/p>\n This is my portion, O Lord, I said (it), , Cheth.<\/p>\n <\/em><\/p>\n 57-64<\/strong>. <\/strong> Thou art my portion <\/strong> Having found in the statutes of the Lord the joy and solace mentioned in the last division, the writer now earnestly prays that, as the highest good, he may have a stronger hold upon it.<\/p>\n Self-examination reveals his inward need of being thoroughly possessed by it. Bands<\/strong>, here, does not mean companies, <\/em> but cords, constraints, <\/em> and the sense is, The constraints of the wicked hampered me. Many a devout Israelite must have had that to say during the captivity. <\/p>\n Righteous judgments <\/strong> Not acts of judgment, but precepts of judgment and law <\/strong> doctrines. <\/p>\n Thy precepts <\/strong> God’s holy requirements.<\/p>\n CHETH.<\/p>\n<\/p>\n This eighth part of this lovely Psalm opens most beautifully, in which we clearly behold Jesus as the speaker. The royal Prophet, under the Spirit’s influence (as Peter was commissioned to explain) in the person of Christ, declared Jehovah to be his portion in another Psalm. And here the same is repeated. See Psa 16:5<\/span> , compared with Act 2:22-31<\/span> . Reader! it is blessed to see Jesus thus claiming the Father as his portion, for in this we find our claim in Jesus as our portion. And having the key at the door, in this part of the Psalm, to open to Christ, we may safely go through the whole of it, with an eye to him. And so far will this ever be from lessening our interest in what is said, that it strengthens our claims tenfold. Nay, without reference to the ever-blessed Jesus, no son or daughter of Adam can presume to say what is here said: For who hath made his heart clean? Who is it that hath made haste and delayed not to keep the Lord’s commandments? Who is it that hath never forgotten God’s law? Pro 20:9<\/span> . But when we behold Christ in his all perfect obedience; and by faith behold Christ the common head and representative of all his church, as one with his people, who are beheld and accepted in him; we enter into the full enjoyment of these sweet and precious scriptures, and take interest in all that concerns him. And how blessed then becomes the promise of the Father: I have said (saith Jehovah) mercy shall be built up forever. How? I have made a covenant with my chosen: I have sworn unto David my servant, Thy seed will I establish forever. Psa 89:3-4<\/span> . Oh! the mercy of God in Christ!<\/p>\n Psa 119:57 CHETH. [Thou art] my portion, O LORD: I have said that I would keep thy words.<\/p>\n Ver. 57. Thou art my portion, O Lord<\/strong> ] While other men’s portion sunt divitiae vel deliciae,<\/em> nothing short of God can satisfy me. <\/p>\n <\/p>\n I have said, &c.<\/strong> ] i.e.<\/em> Purposed and promised the obedience of faith.<\/p>\n NASB (UPDATED) TEXT: Psa 119:57-64 (Heth)<\/p>\n 57The Lord is my portion;<\/p>\n I have promised to keep Your words.<\/p>\n 58I sought Your favor with all my heart;<\/p>\n Be gracious to me according to Your word.<\/p>\n 59I considered my ways<\/p>\n And turned my feet to Your testimonies.<\/p>\n 60I hastened and did not delay<\/p>\n To keep Your commandments.<\/p>\n 61The cords of the wicked have encircled me,<\/p>\n But I have not forgotten Your law.<\/p>\n 62At midnight I shall rise to give thanks to You<\/p>\n Because of Your righteous ordinances.<\/p>\n 63I am a companion of all those who fear You,<\/p>\n And of those who keep Your precepts.<\/p>\n 64The earth is full of Your lovingkindness, O Lord;<\/p>\n Teach me Your statutes.<\/p>\n Psa 119:57 The Lord is my portion This term portion (BDB 324) has several usages.<\/p>\n 1. no land allotment for Levi<\/p>\n a. Num 18:20<\/p>\n b. Deu 18:2<\/p>\n c. Jos 13:33<\/p>\n d. Eze 44:28<\/p>\n 2. division of the Promised Land to the tribes<\/p>\n a. Jos 17:5; Jos 17:14; Jos 19:9<\/p>\n b. Eze 47:13<\/p>\n 3. Israel as a special people among humanity<\/p>\n a. Jer 10:16<\/p>\n b. Jer 51:19<\/p>\n 4. something given by God to both the righteous and the wicked<\/p>\n a. Job 20:29; Job 27:13; Job 31:2<\/p>\n b. Ecc 2:20-21; Ecc 3:22; Ecc 5:17-18; Ecc 9:9<\/p>\n 5. used metaphorically of a special faith relationship with YHWH<\/p>\n a. Psa 16:5; Psa 73:26; Psa 119:57; Psa 142:5<\/p>\n b. Lam 3:24<\/p>\n I have promised to keep Your words This verb (BDB 1036, KB 1581) characterizes this strophe as remember (Psa 119:49-56).<\/p>\n 1. Psa 119:57 – Qal infinitive construct<\/p>\n 2. Psa 119:60 – Qal infinitive construct<\/p>\n 3. Psa 119:63 – Qal active participle<\/p>\n 4. also note Psa 119:55<\/p>\n Obedience is crucial! Obedience reveals the heart! See Special Topic: Keep .<\/p>\n Psa 119:58 with all my heart This is an idiom from Deuteronomy (cf. Deu 6:5; Deu 10:12; Deu 11:13; Deu 13:3; Deu 30:2) which denotes a complete devotion. Later in Israel’s history this phrase was used to<\/p>\n 1. show David’s complete devotion to God<\/p>\n 2. show Solomon’s partial devotion to God<\/p>\n For heart see SPECIAL TOPIC: THE HEART .<\/p>\n Notice the prayer request (i.e., Qal imperative, cf. Psa 41:4; Psa 56:1; Psa 57:1) is based on YHWH’s faithfulness to His word\/promise (cf. Psa 119:41; Psa 119:58; Psa 119:76; Psa 119:116; Psa 119:170). The trustworthiness of YHWH and His revelation is a crucial pillar of biblical faith (see four sermons on the trustworthiness of the Bible online at www.freebiblecommentary.org , home page, first paragraph, link).<\/p>\n Psa 119:59-60 As YHWH is called on to be faithful to His promises, now the psalmist affirms his faithfulness (cf. Psa 119:57 b, 61b). Immediate obedience to God’s law reveals a complete devotion!!<\/p>\n Notice the emphasis of the two verbals.<\/p>\n 1. make haste – BDB 301, KB 300, Qal perfect<\/p>\n 2. tarry (negated) – BDB 554, KB 552, Hithpalpel imperfect<\/p>\n God is called on to answer quickly (cf. Psa 69:17; Psa 79:8; Psa 102:2; Psa 143:7), so too, must the faithful follower quickly respond to the Spirit’s prompting.<\/p>\n Psa 119:59 turned This verb (BDB 996, KB 1427, Hiphil imperfect with waw) has a wide semantic field but is the key term used for repentance. Therefore, some commentators (UBS Handbook, p. 1014) see this verse referring to one who has violated God’s law but has turned again to keeping it and revering God.<\/p>\n Psa 119:61 It has not been easy for the psalmist to live a faithful life because there are always enemies.<\/p>\n The verb (BDB 728, KB 795, Piel perfect) is found only here and is translated (see NIDOTTE, vol. 3, p. 339): <\/p>\n 1. NASB – encircled<\/p>\n 2. NKJV – bound<\/p>\n 3. LXX, NRSV, NJB – ensnare<\/p>\n 4. TEV – lay a trap<\/p>\n 5. JPSOA – coiled around<\/p>\n 6. Peshitta – beset<\/p>\n The AB (p. 181) relates it to Psa 116:3 and, as usual, sees the line as referring to personified death\/grave.<\/p>\n I have not forgotten Your law This is a recurrent theme in this Psalm (cf. Psa 119:61; Psa 119:83; Psa 119:109; Psa 119:141; Psa 119:153; Psa 119:176). The wicked forget God’s law (cf. Psa 50:22; Psa 119:139).<\/p>\n Psa 119:62 This nighttime meditation links to Psa 119:55.<\/p>\n Psa 119:63 Notice how the faithful followers are characterized.<\/p>\n 1. those who fear\/revere You<\/p>\n 2. those who keep Your revelation<\/p>\n There can be no claim of fellowship with God while living a life of known disobedience.<\/p>\n Psa 119:64 Notice the universal aspect of this verse. For earth see Special Topic: Land, Country, Earth.<\/p>\n The term translated lovingkindness by NASB is hesed. See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and the note at Psa 33:5!<\/p>\n Teach me Your statutes This is only the second imperative in this strophe (cf. Psa 119:58 b). Although the psalmist meditates on God’s word\/promise he still needs to understand it more! Regular, Spirit-led Bible study is crucial for a mature, growing believer (see Psa 119:12; Psa 119:26; Psa 119:64; Psa 119:108; Psa 119:124; Psa 119:135; Psa 119:171)!<\/p>\n The division is better made thus, dispensing with the supposed Ellipsis: I have said “Jehovah is my portion, That I might keep Thy word. “<\/p>\n Psalm 119:57-64<\/p>\n Psa 119:57-64<\/p>\n STROPHE 8<\/p>\n DESPITE THE ENCROACHMENT OF WICKEDNESS; THE PSALMIST MAINTAINS FELLOWSHIP WITH LAW OBSERVERS<\/p>\n Cheth<\/p>\n “Jehovah is my portion:<\/p>\n I have said that I would observe thy words.<\/p>\n I entreated thy favor with my whole heart:<\/p>\n Be merciful unto me according to thy word.<\/p>\n I thought on my ways,<\/p>\n And turned my feet unto thy testimonies.<\/p>\n I made haste, and delayed not,<\/p>\n To observe thy commandments.<\/p>\n The cords of the wicked have wrapped me around;<\/p>\n But I have not forgotten thy law.<\/p>\n At midnight I will rise to give thanks unto thee<\/p>\n Because of thy righteous ordinances.<\/p>\n I am a companion of all them that fear thee,<\/p>\n And of them that observe thy precepts.<\/p>\n The earth, O Jehovah, is full of thy lovingkindness.”<\/p>\n “The cords of the wicked have wrapped me” (Psa 119:61). Coupled with Psa 119:110, this verse was interpreted by Delitzsch as meaning the psalmist was in prison. However, the statement in Psa 119:45 about his walking “in liberty,” and the word in this strophe that “he is a companion” of the faithful seems to cast doubt upon that interpretation.<\/p>\n E.M. Zerr:<\/p>\n Psa 119:57. Portion means allotment or share. The most valuable possession one can have, in David’s estimation, is that which comes from the Lord. That was the reason he had kept the words of the Lord. <\/p>\n Psa 119:58. In his appeals for the favor of God the Psalmist had been wholehearted. Paul taught practically the same idea when he said for Christians to come boldly unto the throne of grace (Heb 4:16). That same mercy of which Paul wrote was expected by the Psalmist because it was according to the word which offered that mercy. <\/p>\n Psa 119:59. Thought on my ways means the same as “walk circumspectly” (Eph 5:15). When David did this he realized the need for being guided by the testimonies. <\/p>\n Psa 119:60. To make haste does not have reference to speed in action, but to a readiness of mind. It prompted the Psalmist to keep the commandments. <\/p>\n Psa 119:61. Bands means companies, and the thing of which David was complaining was the forming of conspiracy by his enemies. Those who are wicked enough to plot against a righteous man would not likely care anything about the principles of the law of God. The meaning of the clause is that even the persecutions of his enemies could not distract the attention of David from the law. <\/p>\n Psa 119:62. A righteous man will not be awakened from midnight sleep by any disturbances of conscience. But other conditions might disturb his sleep, and at such times he will find comfort in going to the Lord and thanking him for his righteous judgments; for the benefits he was deriving from them. <\/p>\n Psa 119:63. David’s choice of associates were those who reverenced the Lord, and that meant those whose reverence was proved by their keeping His precepts. <\/p>\n Psa 119:64. The Psalmist believed that all of the blessings enjoyed by the people of the earth were indications of God’s mercy. He wished to return the proper conduct in appreciation for those mercies, and for guidance wanted to know the statutes. <\/p>\n my portion: Psa 16:5, Psa 73:26, Psa 142:5, Jer 10:16, Lam 3:24 <\/p>\n I have: Psa 119:106, Psa 119:115, Psa 66:14, Deu 26:17, Deu 26:18, Jos 24:15, Jos 24:18, Jos 24:21, Jos 24:24-27, Neh 10:29-39 <\/p>\n Reciprocal: Deu 18:2 – the Lord Psa 140:6 – I said unto<\/p>\n CHETH.<\/p>\n Psa 119:57-58. Thou art my portion, O Lord Whereas other men place their portion and happiness in worldly things, I have chosen thee for my portion and chief treasure: and thou art an all-sufficient and excellent portion for me: see notes on Psa 16:5; Psa 73:26. I have said that I would keep thy words I have not only purposed it in my own heart, but have professed it before others, and I do not repent of it. I entreated thy favour, &c. Thy gracious presence and merciful assistance.<\/p>\n 119:57 CHETH. [Thou art] my {a} portion, O LORD: I have said that I would keep thy words.<\/p>\n (a) I am persuaded that to keep your law is a heritage and great gain for me.<\/p>\n 8. Strong commitment to God’s Word 119:57-64<\/span><\/p>\n The psalmist called on God for mercy because God was his chosen portion in life (Psa 119:57-58). He professed having lived in keeping with what God had commanded (Psa 119:58-60), even when his enemies intimidated him (Psa 119:61-62). He had made others his companions, who followed God’s law as he did (Psa 119:63-64).<\/p>\n [Thou art] my portion, O LORD: I have said that I would keep thy words. 57. Thou art my portion, O Lord ] So some MSS of the LXX (AT); but the Heb. text must be rendered, Jehovah is my portion: I have purposed to observe thy words: or, Jehovah is my portion, have I … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:57”<\/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-15966","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15966","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=15966"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15966\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15966"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15966"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15966"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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>It is spiritual. One of the saddest phases of life to-day is the disparagement and denial of the spiritual nature of man. The body is too much in evidence to be denied or disparaged. The <\/strong>mind, too, comes in for a good measure of attention, but our real self, our upper self, our spiritual part, has meagre attention. Some deny the existence of the soul, others treat it just as though it were not; and there can be no doubt that the <\/strong>soul of many is an undiscovered world. Yet, in spite of our bad treatment of it, our spiritual nature will assert itself,–As the hart panteth after the water brooks, so panteth my soul after Thee, O God. I am not to be put off with matter. It is no use sending ms to Nature–singing streams, flowery meadows, towering hills, shining stars, beauteous phenomena, shifting scenes of splendour cannot satisfy me. I am not to be put off with mind. It is no use sending me to books. I am a person, and only a person can satisfy me. I am a spirit, and only the spiritual can meet my mighty longings. I am immortal, and only the eternal can be enough for me. And so it comes to pass, the moment a man discovers himself, he feels that no earthly portion can cover the whole of his necessity, can slake the whole of his thirst, and so he looks heavenwards, stretches out his little hands to grasp the hands of the Infinite One, and cries, Whom have I in heaven but Thee, there is none upon the earth that I desire beside Thee. My flesh and my heart faileth, but God is the strength of my heart <\/strong>and my portion for ever.<\/p>\n
II. <\/strong>It is present. The psalmist was not thinking of a far away patrimony which would be his when the river we call death should be crossed. God was then his treasure–Thou art my portion. And we have not to think of God as an estate which we have to die to realize in some distant heaven. That kind of feeling has wrought incalculable mischief in numberless Christian lives. There are those who conceive of their portion as wholly yonder, and they doom the present to sheer emptiness. Be not deceived. The <\/strong>whole of our heaven is not there, a good slice of it is hero. Yonder is the tree of life, but the branches hang over the wall, and the grapes are not too high to be sour. Whatever God will be to us in heaven He is to us in large measure on earth. We need not go through the world as paupers, seeing we have such treasure at hand, Our life need not be a wilderness waste, a flowerless garden, a waterless well, a bankrupt bank, a sunless day, since God is ours. Let us appropriate our treasures; let us seek a present heaven; let us believe that we have in God an unspeakable fund of blessing–a present love, higher than the heavens, deeper than the sea, broader than the earth, and closer than the atmosphere; a present joy, keeping the heart young and warm, the face bright, the tongue musical; a present peace, keeping the soul unchafed and the life tranquil amid the strife of unfriendly voices; and a present grace enough for our sorest need, our darkest hour.<\/p>\n
III. <\/strong>It is permanent. Many portions are precarious, perishable, evanescent. Millionaires have ore this seen their mountain of gold vanish. Grand estates have exchanged hands by a stroke of the pen. A great preacher says, Nothing really belongs to a man if it can be taken from him. What we may lose we can scarcely be said to have. The only thing that is worth calling mine is something that so passes into and saturates the very substance of my soul; that, like a piece of cloth dyed in the grain, as long as two threads hold together, the tint will be there. That is how God gives Us Himself, and nothing can take Him out of a mans soul. As the sun gives itself to the flower, nourishing, painting, and perfecting it, so God gives Himself unto the soul that trusts in Him. We may have all that belongs to God in perpetual possession. He and all He has are ours every day alike.<\/p>\n
IV. <\/strong>It is satisfying. Pleasure, does that satisfy? It never did; it never can. Xerxes felt, when surfeited with his indulgences, that something more was wanted, and offered a reward to the man who would invent a new pleasure. Wealth, does that satisfy? Nay, it rather breeds dissatisfaction. Social distinctions and worldly honours, are these satisfying? (W. Pearce.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The infinite possesion. Thou art my portion, O Lord.<\/p>\n
II. <\/strong>The appropriate resolution.<\/p>\n
I. <\/strong>This is an all-comprehensive portion. It embraces everything else: all good in this life and for ever. The man who can say, The Lord is mine, can say, All things are mine.<\/p>\n
II. <\/strong>This is a soul-satisfying portion. Nothing short of this can satisfy the soul. Mans spiritual nature has a deep hunger that the whole universe cannot satisfy, that nothing but God Himself can appease.<\/p>\n
III. <\/strong>This is an imperishable portion. All inheritances of the earth will pass away, the kingdoms of the world will vanish as a cloud.<\/p>\n
IV. <\/strong>This is an attainable portion. There are but few men in any generation that can attain an earthly inheritance of any value; but here is a portion open to all, He of[ors Himself Seek the Lord while He may be found. (Homilist,<\/em>)<\/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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Verse 64 concludes “the earth, O Lord, is full of thy mercy; teach me thy statutes,” as you fill the earth with mercy, that I may share it with others, 2Co 1:3-4<\/span>; Psa 33:5<\/span>; Psa 104:13<\/span>; Psa 145:9<\/span>.<\/p>\nFuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
To keep Thy words.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"