97<\/strong>. P.B.V. follows LXX and Vulg. in adding Lord<\/em> to the first clause, where it seems to be wanted.<\/p>\n 97 104<\/strong>. Mm<\/em>. The sweetness and profitableness of the study of God’s law. This stanza and that of Shn<\/em> ( Psa 119:161<\/em><\/span> ff.) contain no petition.<\/p>\n O how love I thy law! – <\/B>This commences a new division of the Psalm, indicated by the Hebrew letter Mem (<\/span> m<\/I>, m). The expression here, O how love I thy law, implies intense love – as if a man were astonished at the fervour of his own emotion. His love was so ardent that it was amazing and wonderful to himself – perhaps wonderful that he, a sinner, should love the law of God at all; wonderful that he should ever have been brought so to love a law which condemned himself. Any man who reflects on what his feelings are by nature in regard to religion, will be filled with wonder that he loves it at all; all who are truly religious ought to be so filled with love to it, that it will be difficult for them to find words to express the intensity of their affection.<\/P> It is my meditation all the day – <\/B>See the notes at Psa 1:2<\/span>.<\/P><\/p>\n Psa 119:97<\/span><\/p>\n O how love I Thy law! it is my meditation all the day.<\/em><\/p>\n<\/p>\n Love to the Scriptures<\/strong><\/p>\n 2. <\/strong>Existing rites and festivals attest the truth of sacred history.<\/p>\n 3. <\/strong>The veracity and accuracy of the inspired books received additional confirmation from the undesigned coincidences of expression in the writings of the sacred penmen, with the <\/strong>relations of facts and occurrences by others, or those narrated by themselves on other occasions.<\/p>\n 4. <\/strong>But it is not mere accuracy for which we contend, but also for the Divine inspiration of the Scriptures. They were written under the direction and influence of the Holy Ghost.<\/p>\n 1. <\/strong>They develop the origin and destination of man.<\/p>\n 2. <\/strong>They unveil the dispensations of Divine Providence.<\/p>\n 3. <\/strong>They unfold the <\/strong>astonishing mysteries of redemption.<\/p>\n 4. <\/strong>They contain the most sublime morality.<\/p>\n 5. <\/strong>They reveal the solemnities of eternity. (J. Townley, D. D.<\/em>)<\/p>\n<\/p>\n Reasons for Loving the Bible<\/strong><\/p>\n The love of the law<\/strong><\/p>\n Many have expressed their indebtedness to this long psalm for encouragement, inspiration, direction. It has been a rod and a staff to comfort them. It might seem at first that such expressions as abound in this psalm cannot be applied to the law as we understand the term. This is an ill-advised opinion, and marks some mental confusion, for in truth law is exceedingly interesting. I do not know of any men who are more enamoured of their profession than lawyers. But I mark that two things are connected with the pleasure which these men have in their calling. There are two terms which are constantly used. I ask what a young man is doing, and I am told that he is studying law. I ask the same question a few years later, and I am told he is practising law. These two things belong in the delight of the man of the law, and are essential to its permanence. It is not enough that one should have a collection of law-books, should occasionally read in them, should admire very many things which they contain; but he must make a patient study of the law, and faithfully apply its principles to the interests of men. Grant me these two things, and I will promise a true delight in the law of the Lord. The law of the Lord includes all the announcements of His will. It embraces the Ten Commandments and all the legislation of Moses. The teachings of the prophets belong in it, and the words of Christ Himself and of His apostles. The term is now to be used in a wider sense than when this unknown psalmist pronounced his eulogium upon the statutes and testimonies of the law. It is the entire will of God, as this is given for the government of our life.<\/p>\n 1. <\/strong>Because it is the Lords law. It is His nature expressing itself. God is love, and law is love, guiding the men it loves. It is the revelation of His heart. Kings make laws: God reveals them. It is quietly given to us, not amid the thunders and lightnings of Sinai, but by voices long silent, in the pages of the Bible, in our conscience and reason. It is given in principles, not in regulations. It is given in outline, which we are to complete by such precepts as our life demands.<\/p>\n 2. <\/strong>The law of the Lord is right. It is perfect, as our Father in heaven is perfect. It fosters the right; it secures honesty in business, integrity in government, charity in society. It enlarges our joy. The fullest declaration we have of it begins with the note of pleasure. I am the Lord thy God, which brought thee out of the land of Egypt. So the Sermon on the Mount, more strict in its requirements than the Decalogue, opens with the Beatitudes. Blessed and blessed, and from this beginning, the Teacher gives His precepts that the kindness of His heart may be fully enjoyed by those who hear Him. The law gives security also. It is the rule of the best. It is the guidance of the wisest. You wish to sail in the ship which has the best captain, and the one who is furnished with the best charts and compasses. In all our way through this world, with its confusion and its peril, we should love the law of the Lord which will guide us safely and in honour.<\/p>\n 3. <\/strong>Again, the law of the Lord is the law of heaven. Its principles belong in all the worlds. The loftiest angel and the humblest man of all the redeemed observe this taw with delight. The best proof that men are going to heaven is that they love the law of God before they reach its gate; that they delight to meditate in the law, to follow its commands, to live in its control. Unless this is true of us here, it can be little pleasure to anticipate the life in a world where the law of the Lord wilt surround us like the atmosphere, to be breathed in to-day and for ever.<\/p>\n 4. <\/strong>Finally, we should love the law of the Lord because it is the law of Christ. It pervaded His life. I came not to do Mine own will, but the will of Him that sent me. I do always those things which please Him.<\/p>\n 1. <\/strong>If we are to love the law of the Lord, it is essential that we should know it. It has those attractive qualities which will commend themselves to any honest mind. It comes to us as the heart of God, and our heart will respond to it if we are true. It is not by admiring it afar off, by passing it upon the street and becoming familiar with its appearance, by being courteous and showing it favours, but by knowing it as one knows his friend. You think you knew the law of the Lord; but have you lived with it, taken it into your counsel, walked with it?<\/p>\n 2. <\/strong>We find the love of the law by taking it from Christ. It is expressed in His life, it is spoken by His lips. The melody of a song depends greatly upon the voice of the singer. The law of the Lord has too often been spoken by human lips which had little grace upon them. Hear Christ teach the law. Mark the tone of His voice, the accent, the emphasis. See the radiance of His face. Mark the grace and truth which are upon Him, and the love of the law will spring readily in your heart. I wish that I could persuade you to try this. To do the will of God is a pleasant thing. Let us believe it, and live in the delight of it.<\/p>\n 3. <\/strong>But if love delays to come, let us obey with all the heart we have, and all which rises at our summons; let us do the things which God would have us do. This will be right, and the beginning of right living, and the love will grow with the doing of His will till meditation will be delightful and obedience will be the freedom of a great joy. It is a good sign when a man loves the law of the Lord. One may be judged by what he loves. There is something magnificent in having a country to love. There is something magnificent in having a God to love, and in having the heart to love Him. Happy man, that he can find solace in the statutes of God! Happy is he in his companions that they can enjoy the singing of his testimonies! Thus they charm away the weariness of the march, still their minds for the night, gather hope for the morning. (A. MeKenzie, D. D.<\/em>)<\/p>\n LETTER <\/B> <\/B>MEM. – <\/B>Thirteenth Division<\/B><\/I><\/P> <\/P> Verse 97<\/span>. O how love I thy law<\/B><\/I>] This is one of the strongest marks of a gracious and pious heart, cast in the mould of obedience. Such love the precepts of Christ: in his commandments they delight; and this delight is shown by their making them frequent subjects of their meditation<\/I>.<\/P> <\/p>\n MEM<\/B> <\/P> O how love I thy law!<\/B> O Lord, thou knowest it, and to thee I appeal herein against all the censures and calumnies of mine enemies to the contrary. <\/P> <\/p>\n 97.<\/B> This characteristic love forGod’s law (compare Ps 1:2<\/span>)ensures increase.<\/P><\/p>\n m, MEM.–The Thirteenth Part<\/strong>.<\/p>\n Ver. 97. MEM. O how love I thy law<\/strong>!…. The whole word of God, the preceptive part of it; the commands of the moral law, which are holy, just, and good, and to be loved: but they are not loved by carnal men, whose minds are enmity to them, and therefore are not and cannot be subject to them, but despise and reject them; but to a good man, on whose heart they are written, they are delightful, and loved to admiration: though this is wholly owing to the grace of God; and marvellous it is that men so sadly depraved by sin should love the holy law of God; yet so it is, and David could appeal to God for the truth of it. So the ordinances of the Gospel, the commands of Jesus Christ, are not grievous to saints, but loved, valued, and esteemed by them; likewise the doctrinal part of the word, the truths of the Gospel, which may be more especially meant by the “thorah”, or doctrine, here; which those who have had an experience of greatly love and justly value, because of the intrinsic worth of them, being comparable to gold, silver, and precious stones; and for the profit and benefit of them to their souls, they being wholesome words, soul nourishing doctrines, and so more to them than their necessary food; and for the pleasure they have in them, these being sweeter to them than the honey or honeycomb: particularly the exceeding great and precious promises of the word, which are more to be rejoiced at than a great spoil; and even the whole Gospel part of the word, that containing the doctrines of peace, pardon, righteousness, salvation, and eternal life through Christ; yea, the whole Scripture, which is both profitable and pleasant to read in, and hear explained;<\/p>\n it [is] my meditation all the day<\/strong>; not only in the night, when at leisure, and free from the incumbrance of business; but in the day, and while engaged in the affairs of life, yea, all the day long; see Ps 1:2<\/span>. Or, “it [is] my discourse” c; what he talked of, as well as what he thought on. Good men cannot forbear speaking of this or the other passage of Scripture, which has been of use unto them: and this is a proof of affection for the word; for what men love, persons or things, they often think of, and frequently talk of; see De 6:6<\/span>.<\/p>\n c “de qua meus sermo est”, Tigurine version, Vatablus, Piscator; “vel colloquium meum”, Cocceius; so Michaelis.<\/p>\n The eightfold Mem <\/em>. The poet praises the practical wisdom which the word of God, on this very account so sweet to him, teaches. God’s precious law, with which he unceasingly occupies himself, makes him superior in wisdom (Deu 4:6<\/span>), intelligence, and judgment to his enemies, his teachers, and the aged (Job 12:20<\/span>). There were therefore at that time teachers and elders ( ), who (like the Hellenizing Sadducees) were not far from apostasy in their laxness, and hostilely persecuted the young and strenuous zealot for God’s law. The construction of Psa 119:98<\/span><\/em> is like Joe 1:20<\/span>; Isa 59:12<\/span>, and frequently. refers to the commandments in their unity: he has taken possession of them for ever (cf. Psa 119:111<\/span><\/em>). The Mishna ( Aboth <\/em> iv. 1) erroneously interprets: from all my teachers do I acquire understanding. All three in Psa 119:98-100<\/span> signify prae<\/em> (lxx ). In , Psa 119:101<\/span><\/em>, from the mode of writing we see the verb Lamed Aleph<\/em> passing over into the verb Lamed He<\/em>. is, as in Pro 4:11<\/span> (cf. Exo 4:15<\/span>), a defective mode of writing for . , Psa 119:103<\/span><\/em>, is not equivalent to , Job 6:25<\/span> (vid., Job, at Job 6:25<\/span>; Job 16:2-5<\/span>), but signifies, in consequence of the dative of the object , that which easily enters, or that which tastes good (lxx gluke’a); therefore surely from = , to be smooth: how smooth, entering easily (Pro 23:31<\/span>), are Thy words (promises) to my palate or taste! The collective singular is construed with a plural of the predicate (cf. Exo 1:10<\/span>). He has no taste for the God-estranged present, but all the stronger taste for God’s promised future. From God’s laws he acquires the capacity for proving the spirits, therefore he hates every path of falsehood (= Psa 119:128<\/span><\/em>), i.e., all the heterodox tendencies which agree with the spirit of the age.<\/p>\n 13. MEM.<\/SPAN><\/SPAN><\/span><\/P> <\/TD> 97 MEM. O how love I thy law! it is<\/I> my meditation all the day.<\/P> Here is, 1. David’s inexpressible love to the word of God: O how love I thy law!<\/I> He protests his affection to the word of God with a holy vehemency; he found that love to it in his heart which, considering the corruption of his nature and the temptations of the world, he could not but wonder at, and at that grace which had wrought it in him. He not only loved the promises, but loved the law, and delighted in it after the inner man. 2. An unexceptionable evidence of this. What we love we love to think of; by this<\/I> it appeared that David loved the word of God that it was his meditation.<\/I> He not only read the book of the law, but digested what he read in his thoughts, and was delivered into it as into a mould: it was his meditation not only in the night, when he was silent and solitary, and had nothing else to do, but in the day, when he was full of business and company; nay, and all the day;<\/I> some good thoughts were interwoven with his common thoughts, so full was he of the word of God.<\/P><\/p>\n The Mem Section<\/strong><\/p>\n Scripture v. 97-104:<\/p>\n Verse 97<\/strong> exclaims, “O how love I thy law! It is (exists as) my meditation (my nourishment) all the day,” a sustaining source of spiritual strength, Jos 1:8<\/span>; Psa 1:2<\/span>.<\/p>\n Verse 98 declares that the Lord has caused the psalmist to be wiser than his enemies, Through His commandments<\/strong> that were ever (always with) or before him; Isa 48:17<\/span>; Luk 16:18<\/span>; Psa 116:6<\/span>; By these commandments he was “wise unto salvation,” 2Ti 3:15<\/span>; 2Ti 3:17<\/span>.<\/p>\n Verses 99, 100, add, “I have more understanding (comprehend more) than all my teachers, sages (who teach, but give themselves<\/strong> to politics, science, and economics). For thy testimonies are (exist as) my meditation, my spiritual food, 2Ti 3:15<\/span>; He continued, “I understand more than the ancients,” the elders who were considered depositories or libraries of knowledge, because he obeyed the precepts or laws of the Lord, a thing 1) His enemies, 2) His teachers, and 3) the ancients failed to do, as related 1Ki 12:6<\/span>; 1Ki 12:15<\/span>; Job 12:12<\/span>; Job 15:9-10<\/span>; Job 28:28<\/span>; Job 32:7<\/span>; Jas 1:22<\/span>.<\/p>\n Verses 101, 102<\/strong> assert that the psalmist had refrained (held back) his feet from every (kind of) evil (wicked) way, that he might keep the word of the Lord, adding, “I have not departed (strayed) from thy judgments: For thou hast taught me,” inwardly by the spirit, Hos 11:3<\/span>; Isa 54:13<\/span>; Jer 31:34<\/span>; See also Pro 1:15<\/span>; Isa 53:6<\/span>; Isa 55:7<\/span>; Jer 2:36<\/span>; 2Co 7:1<\/span>; Tit 2:11<\/span>; 1Pe 2:1<\/span>.<\/p>\n Verse 103<\/strong> witnesses, “How sweet (wholesome) are thy words unto my taste (my spiritual palate), yea, sweeter than honey to my mouth!” Psa 19:10<\/span>; Pro 6:23<\/span>; Pro 8:11<\/span>. The word of God is sweet for man’s bitter hours, all sufficient, 2Ti 3:16-17<\/span>; Job 12:11<\/span>; Job 34:3<\/span>.<\/p>\n Verse 104 concludes <\/strong>“Through thy precepts I get understanding: Therefore I hate (abhor) every false way,” ways of deceit, v.29; Jas 1:5<\/span>. For “The fear of the Lord is (exists as) the beginning (the aleph or alpha) of knowledge, Pro 1:7<\/span>; Pro 1:29<\/span>.<\/p>\n 97. O how have I loved thy law! Not contented with a simple affirmation, the prophet exclaims, by way of interrogation, that he was inflamed with incredible love to the law of God; and, in proof of this, he adds, that he was continually engaged in meditating upon it. If any person boasts that he loves the Divine Law, and yet neglects the study of it, and applies his mind to other things, he betrays the grossest hypocrisy; for the love of the law, and especially such an ardent love of it as the prophet here expresses, always produces continual meditation upon it. And, assuredly, unless God’s law inflame and ravish our hearts with the love of it, many allurements will quickly steal upon us, and lead us away to vanity. The prophet, then, here commends such a love of the law, as, possessing all our senses, effectually excludes all the deceits and corruption’s to which we are otherwise too much inclined. <\/p>\n , Mem.<\/p>\n <\/em><\/p>\n 97-104<\/strong>. <\/strong> Thy law is my meditation <\/strong> A view is now given of the practical wisdom given by the word. A childlike mind, illuminated by the pure truth, sees of itself an error. Its feelings and intuitions are better than logical arguments, and this pure, direct perception is more reliable than the experience of the “ancients,” who had not the living word. To a free, clean mind, the divine truth is better than honey to the mouth or music to the ear.<\/p>\n Mem. <\/em> God’s Word the Essence of True Wisdom. <\/p>\n v. 97. Oh, how love I Thy Law!<\/strong> the entire instruction in God’s holy Word, as the revelation of His holy will. It is my meditation all the day;<\/strong> the longer he ponders upon it, the dearer it becomes to him. <\/p>\n v. 98. Thou through Thy commandments,<\/strong> by which He directed the entire conduct of His servant, hast made me wiser than mine enemies,<\/strong> who believed themselves to be people of superior intelligence in possessing a large measure of this world’s wisdom; for they are ever with me,<\/strong> the directions of God’s words, which the psalmist made his companions, enabled him to vanquish the enemies in the field of knowledge, where they thought themselves supreme. <\/p>\n v. 99. I have more understanding than all my teachers,<\/strong> those who taught a mere worldly wisdom; for Thy testimonies are my meditation,<\/strong> and with the knowledge which he had gained from studying the Word of God he was able to show the insufficiency of mere worldly knowledge. <\/p>\n v. 100. I understand more than the ancients,<\/strong> those advanced in years, for age is no help against stupidity, if old people refuse to bow to the wisdom of God’s Word, because I keep Thy precepts,<\/strong> the Bible being the basis and key of all true knowledge. <\/p>\n v. 101. I have refrained my feet from every evil way,<\/strong> having gained the ability to mark and to shun wickedness in every form, that I might keep Thy Word,<\/strong> through which both knowledge and strength are given. <\/p>\n v. 102. I have not departed from Thy judgments,<\/strong> making it a point to watch God’s decisions of approval and condemnation; for Thou hast taught me. <\/strong> The Word of God is very clear on that point; one must but do what it teaches. <\/p>\n v. 103. How sweet are Thy words unto my taste!<\/strong> pleasant for spiritual edification; yea, sweeter than honey to my mouth,<\/strong> for such is the effect of the Gospel promises upon every believer. <\/p>\n v. 104. Through Thy precepts,<\/strong> as related to his entire conduct, I get understanding,<\/strong> practical knowledge in all matters pertaining to this world and to the world to come; therefore I hate every false way,<\/strong> he is able immediately to recognize any false tendency of the times and Will promptly withdraw from anything which might implicate him, even as all Christians love the good and hate the evil. <\/p>\n Psa 119:105-112<\/span><\/p>\n Nun. <\/em> Trusting in the Leadership of God’s Word. <\/p>\n v. 105. Thy Word is a lamp unto my feet,<\/strong> guiding his footsteps past the abysses of so many and severe dangers, and a light unto my path,<\/strong> not with a dim and uncertain illumination, but with a direct and clear ray, which makes every foot of the way unmistakable. Cf 2Pe 1:19<\/span>. <\/p>\n v. 106. I have sworn,<\/strong> with a solemn oath, and I will perform it, that I will keep Thy righteous judgments,<\/strong> observing with great care all those things which, according to God’s righteousness, meet with His approval. <\/p>\n v. 107. I am afflicted very much,<\/strong> bent down to the earth under the heavy burden of misery laid upon him; quicken me, O Lord,<\/strong> filling him with new spiritual life and strength, according unto Thy Word. <\/p>\n v. 108. Accept, I beseech Thee, the free-will offerings of my mouth, O Lord,<\/strong> for such is the nature of all his prayers, vows, and confessions, freely flowing out from faith, and teach me Thy judgments,<\/strong> so that his knowledge of the Word may increase in proportion to his needs. <\/p>\n v. 109. My soul is continually in my hand,<\/strong> he realizes that death may seize him at any time, and therefore is always prepared for it; yet do I not forget Thy Law,<\/strong> his constant remembrance of the Word of God, in fact, giving him the strength to meet death without flinching, if die he must. <\/p>\n v. 110. The wicked have laid a snare for me,<\/strong> to destroy him unawares; yet I erred not from Thy precepts,<\/strong> not daring to wander away from his one certain source of comfort and strength, the Word of God. <\/p>\n v. 111. Thy testimonies have I taken as an heritage forever<\/strong>, making them his most cherished possession. which he would not relinquish; for they are the rejoicing of my heart,<\/strong> they only work true happiness. <\/p>\n v. 112. I have inclined mine heart to perform Thy statutes alway, even unto the end,<\/strong> for only he that endureth unto the end shall be saved, as our Lord Himself says, Mat 24:13<\/span>. <\/p>\n DISCOURSE: 708 Psa 119:97-100<\/span>. O how love I thy Law! It is my meditation all the day. Thou, through thy commandments, hast made me wiser than mine enemies: for they are ever with me. I have more understanding than all my teachers: for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts.<\/em><\/p>\n NOTHING is more hateful than boasting. To boast of our superiority to others, as the Pharisees did, saying, I thank thee, O Lord, that I am not as other men, is to betray an entire want of Christian humility, and an utter ignorance of our own state. But of all boasting, that which arises from a conceit of our own wisdom is perhaps the most odious and the most contemptible. Be not wise in your own conceit [Note: Pro 3:7<\/span>. Rom 12:16<\/span>.], is a caution repeatedly given us in the Holy Scriptures; and an inattention to it will assuredly expose us to Gods heavy displeasure [Note: Isa 5:21<\/span>.]. Yet there are occasions whereon we may, in appearance, transgress this duty, and yet be blameless. St. Paul was on some occasions necessitated to assert his claim to public authority, and his right to dictate to the Church of God: and though he apologised for his conduct in this respect, and called himself a fool for giving way to it, he yet felt it his duty, on the whole, to maintain the truth against those who opposed it, and to demand from others that deference which his Apostolic character authorised him to expect [Note: 2Co 10:7-11<\/span>; 2Co 11:16-18<\/span>; 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>They are indubitably authenticated and divinely inspired. 1 The concurrent testimony of Jew and Gentile, of friend and foe, borne through successive ages to the present time, ascertains their authenticity and truth.<\/p>\n
II. <\/strong>They are the only infallible depositories of all true theology and morals.<\/p>\n
III. <\/strong>They have been transmitted to us without any material alterations or corruptions.<\/p>\n
IV. <\/strong>They have survived the most rigorous attempts of Paganism and superstition to suppress or destroy them.<\/p>\n
V. <\/strong>The scriptures are every way deserving of incessant and delightful study.<\/p>\n
I. <\/strong>Its authorship. It is the Word of God: its contents were dictated by eternal wisdom; its laws are the laws of heaven; its teachings are the teachings of Jehovah. It is an embodiment of the eternal mind God has adopted every method for instructing man. When teaching us about Himself, His milder character is painted in a thousand hues, delightfully blended. Instead <\/strong>of employing a pen, He ordered the sun to photograph His lovelier attributes upon the landscape; while His majesty stands out in bold relief in mountains whose snow-capped heads, towering in haughty grandeur, appear to prop up with their broad based pillar-like support, the spacious firmament. But His <\/strong>mind, in reference to man, is conveyed in the language of men, by inbreathing His thoughts and intentions into the minds of the sacred penmen, and then, by His Spirits infallible unerringness, guiding the hand to write them. When James<\/p>\n
I. <\/strong>wrote a book for the edification of his son Charles, it was pompously called by that high-sounding title, Basilikon Doron–a royal gift. How much more may the Bible be called A royal gift, since its Author is the King of kings–compared with whose kingliness the greatest and brightest of earthly crowns no more resembles royalty than a crown of thorns does one sparkling with diamonds! Not only is this Book a royal, but a parental, gift-the gift of our heavenly Father: a Book dedicated to, and designed for, the eternal benefit of His children. Yes, it is our Fathers legacy to us.<\/p>\n
II. <\/strong>Its contents. The very first sentence of Scripture dispels a dark cloud of ignorance, which for ages enveloped the most learned and far-seeing sages of the Grecian schools. Even to that great emporium of learning, Athens, the worlds origin was enchambered, locked up in some dark, mysterious recess, to which she herself could find no key. But in the very first sentence of the Bible we see the Omnipotent Jehovah emerging from the still quiet of eternal solitude, speaking His creative fiat, and a world is born. Not only do we learn our origin, but our destiny. This was one of the most perplexing enigmas which the ancients tried–but tried in vain–to solve. A dense mist hung heavily over the boundaries of the spirit world, which no optic glass of mans device could penetrate. The wisest and best of heathen philosophers could not follow man beyond the horizon of death.<\/p>\n
III. <\/strong>Its style. Here one finds the most majestic imagery, the sublimest figures, and the noblest strains of eloquence. Here is found poetry unparalleled for grandeur, pathos, and fire. No songs, says Milton, are like the songs of Zion. Here, in touching, melting passionateness, we are told the most affecting narratives; and here are pictures true to the very life, pencilled from the old world scenery. And though the book is comparatively small, what biographical encyclopaedia ever contained so much useful history?<\/p>\n
IV. <\/strong>Its power.<\/p>\n
V. <\/strong>Its suitability for our needs in all circumstances. It is the guide of youth and the staff of old age. No other lamp sheds such a bright, cheering radiance, as this does, to relieve the gloom in the chamber of sickness. It is a garden of healing balm for the wounded spirit; and to those who are tempest-tossed it affords many a peaceful haven to take refuge in. And then, this is the only book which contains light enough to guide us through the valley of the shadow of death. Shining brightest in the dark, it is then more than ever a lamp unto our feet and a light unto our path. (G. Terry.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Why should we love the law of the Lord?<\/p>\n
II. <\/strong>If we approve this which has been said, and agree that we should truly love the law of the Lord, the question may still come to our minds, By what means shall I love it? I cannot compel my affection, though I could readily bring myself to obey the statutes. Yet delight in the law would not be more difficult than obedience if we would take the steps which lead to it.<\/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
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
DAVIDS BOASTING EXPLAINED AND VINDICATED<\/strong><\/p>\n