106<\/strong>. and I will perform<\/em> it] So Jer. perseverabo<\/em>. But LXX, Syr., Targ., agree with the Mass. text in reading, with a slightly different vocalisation, and have confirmed<\/em>, or ratified it<\/em>, or perhaps, have performed it<\/em>.<\/p>\n righteous judgments<\/em> ] Cp. Psa 119:7<\/em><\/span>.<\/p>\n I have sworn – <\/B>I have solemnly purposed; I have given to this purpose the solemnity and sanction of an oath. That is, I have called God to witness; I have formed the purpose in his presence, and with the consciousness that his eye is upon me. So all who make a profession of religion solemnly vow or swear. They do it in the house of God; they do it in the presence of the Discerner of hearts; they do it at the communion table; they do it at the family altar; they do it in the closet, when alone with God.<\/P> And I will perform it – <\/B>Hebrew, I will establish it, or make it to stand. It shall not be a mere purpose. It shall be accomplished. This also is the resolution of all who make a true profession of religion. It is their intention – their solemn determination – to carry out that vow to its full accomplishment, always, and in every place, while life lasts, and forever. A man who makes a profession of religion, intending not to carry out what is fairly implied in such a profession, is a hypocrite. Unless there is a solemn purpose to keep the law of God, and always to keep it – to do what is fairly implied in a profession of religion, and always to do it – to defend the truth according to his best means of knowing it, and always to defend it – he cannot possibly be a sincere friend of God; he cannot be truly a religious man. He cannot be loyal to his country who designs to violate any one of its just laws; he cannot be an obedient child who intends to disobey the laws of a parent.<\/P> That I will keep thy righteous judgments – <\/B>Not implying that there are any of the judgments of God which are not righteous, but meaning to characterize all his judgments or laws as righteous.<\/P><\/p>\n Psa 119:106<\/span><\/p>\n I have sworn, and I will perform it, that I will keep Thy righteous judgments.<\/em><\/p>\n<\/p>\n The psalmists solemn resolution<\/strong><\/p>\n 1. <\/strong>Labouring to get a true knowledge thereof; to understand aright what God has been pleased in His wisdom and goodness to reveal to us.<\/p>\n 2. <\/strong>Receiving the truths thereof in the love of them, and submitting to all that God has declared, as being worthy to be received by us<\/p>\n 3. <\/strong>Treasuring them up in our minds, and there labouring to preserve them, as we would something valuable which we were afraid of losing.<\/p>\n 4. <\/strong>Living under the influence of them; not being carried down by the torrent of the times; not making custom the rule and model of our conduct.<\/p>\n 1. <\/strong>The psalmist meant to express his serious purpose.<\/p>\n 2. <\/strong>It was not a hasty but a deliberate purpose.<\/p>\n 3. <\/strong>The determination before us is not the language of self-confidence, but a proper humble purpose and resolution.<\/p>\n 4. <\/strong>This resolution has nothing in it of the spirit of procrastination and putting off: there is no mention made of any future, time when he would devote himself to this work. (S. Knight, M. A.<\/em>)<\/p>\n<\/p>\n The power of virtuous resolutions<\/strong><\/p>\n Solemn <\/em>resolutions and vows have always been considered as powerful means of enabling men to abstain from vice and to practise virtue. Philosophers, as well as divines, have acknowledged their influence, and recommended it to their disciples, to form them with care. False religions, as well as the true religion, enjoin them, in order to determine their votaries to steadiness in those practices which they inculcate upon them. What then is the nature of that influence and power which may justly be ascribed to virtuous resolutions?<\/p>\n 1. <\/strong>Since virtuous resolutions are such powerful instruments of virtuous practice and improvement, we ought to form them with the greatest sincerity, firmness, and care.<\/p>\n 2. <\/strong>Having sincerely resolved to practise universal holiness, let us diligently and faithfully fulfil the resolution.<\/p>\n 3. <\/strong>We may learn to judge whether or not our virtuous resolutions be properly formed end properly maintained. If they fortify your sense of obligation; if they keep you habitually attached to holiness as the one thing needful; if they strenuously resist the corrupt propensities of the soul; if they prompt you to use the means of improvement with uniform diligence; if they render you forward to recollect and to dwell upon the motives to virtue; they have not been formed in vain. (A. Gerard, D. D.<\/em>)<\/p>\n Verse 106<\/span>. I have sworn<\/B><\/I>] Perhaps this means no more than that he had renewed his covenant with God; he had bound<\/I> himself to love and serve him only.<\/P> <\/p>\n I have sworn; <\/B>obliged myself by serious purpose and solemn vow, or by a formal oath, which was not unusual amongst Gods people, as 2Ch 15:15<\/span>; Neh 10:29<\/span>. <\/P> Will perform it; <\/B>I do not repent of it, but by Gods grace I will fulfil it. <\/P> <\/p>\n 106-108.<\/B> Such was the nationalcovenant at Sinai and in the fields of Moab.<\/P><\/p>\n I have sworn, and I will perform [it]<\/strong>,…. Or, “I have performed it” h. The psalmist had not only taken up a resolution in his mind, but he had openly declared with his mouth, and professed in a solemn manner, that he would serve the Lord; he had sworn allegiance to him as his King, and, through divine grace, had hitherto kept it; and hoped he ever should, and determined through grace he ever would; see<\/p>\n Ps 119:48<\/span>;<\/p>\n that I will keep thy righteous judgments<\/strong>; the precepts of the word, the ordinances of the Lord, the doctrines of grace; all which are righteous, and to be kept, observed, and held to; though they cannot be perfectly kept unless in Christ the surety.<\/p>\n h “et statui”; Musculus, Muis; “idque ratum feci et implevi”, Michaelis.<\/p>\n 106 I have sworn, and I will perform it,<\/I> that I will keep thy righteous judgments.<\/P> Here is, 1. The notion David had of religion; it is keeping God’s righteous judgments.<\/I> God’s commands are his judgments, the dictates of infinite wisdom. They are righteous judgments, consonant to the eternal rules of equity, and it is our duty to keep them carefully. 2. The obligation he here laid upon himself to be religious, binding himself, by his own promise, to that which he was already bound to by the divine precept, and all little enough. “I have sworn (I have lifted up my head to the Lord, and I cannot go back<\/I>) and therefore must go forward: I will perform it.<\/I>” Note, (1.) It is good for us to bind ourselves with a solemn oath to be religious. We must swear to the Lord as subjects swear allegiance to their sovereign, promising fealty, appealing to God concerning our sincerity in this promise, and owning ourselves liable to the curse of we do not perform it. (2.) We must often call to mind the vows of God that are upon us, and remember that we have sworn. (3.) We must make conscience of performing unto the Lord our oaths (an honest man will be as good as his word); nor have we sworn to our own hurt, but it will be unspeakably to our hurt if we do not perform.<\/P> <\/p>\n 106. I have sworn, and will perform Here the Psalmist speaks of his own constancy. He had declared a little before, that during the whole course of his life, he had not declined from God’s law, and now he speaks of the purpose of his mind. By the word swear, he intimates that he had solemnly pledged himself to God not to alter his determination. The true manner of keeping God’s law is to receive and embrace what he commands heartily, and, at the same time, uniformly, that our ardor may not forthwith abate, as is often the case. This also is the proper rule of vowing, that we may offer ourselves to God, and dedicate our life to him. It may, however, be asked, whether the prophet’s oath may not be condemned as rash, inasmuch as he presumed to engage to do far more than man’s ability is equal to; for who is able to keep the law? The man, then, it may be alleged, vows rashly, who promises to God a thing which it is beyond his power to accomplish. The answer is obvious: Whenever the faithful vow to Him, they do not look to what they are able to do of themselves, but they depend upon the grace of God, to whom it belongs to perform what he requires from them, in the way of supplying them with strength by his Holy Spirit. When the question is in reference to service to be rendered to God, they cannot vow anything without the Holy Spirit; for, as Paul says in 2Co 3:5<\/span> , <\/p>\n “<\/p>\n Not that are sufficient of ourselves to think anything as of ourselves.” <\/p>\n But when God stretches forth his hand to us, he bids us be of good courage, and promises that he will never fail us; and this is the source from which the boldness to swear, here spoken of, proceeds. Nor is it any rashness at all, when, confiding in his promises, by which he anticipates us, we, on our part, offer ourselves to his service. The question, however, still remains unsolved; for although the children of God ultimately prove victorious over all temptations by the grace of the Holy Spirit, yet there is always some infirmity about them. But it is to be observed, that the faithful, in making vows and promises, have a respect not only to that article of the covenant, by which God has promised that he will cause us to walk in his commandments, but also to that other article which is, at the same time, added concerning the free forgiveness of their sins, Eze 11:20<\/span>; Psa 103:13<\/span>. David, therefore, according to the measure of grace given him, bound himself by oath to keep God’s la encouraged by these words of the prophet, <\/p>\n “<\/p>\n I will spare them, as a man spareth his own son that serveth him,” Mal 3:17<\/span>. <\/p>\n (106) Perform.<\/strong>The same verb as in Psa. 119:28<\/span>strengthen<\/em>; often used in Esther for confirm. Psa 119:106 I have sworn, and I will perform [it], that I will keep thy righteous judgments.<\/p>\n Ver. 106. I have sworn, and I will perform it<\/strong> ] A religious vow is nothing else but a solemn promise, or rather oath made to God to use this or that means, either to avoid some evil whereunto he findeth himself inclined, or to be set onwards in the performance of some duty unto which he finds himself very backward, Masora sepes legi, decimae divitiis, vota sanctimoniae, silentium sapientiae<\/em> (Pirke Aboth). Thus, Neh 10:1<\/span> , they take a new oath, and seal to it. Thus Job, Job 31:1<\/span> , and Jacob, Gen 28:21-22<\/span> , called, therefore, the father of vows. <\/p>\n <\/p>\n That I will keep thy righteous judgments<\/strong> ] Keep them as I am able, and as thou by thy grace shalt enable me, Psa 119:32<\/span> . Peter was too peremptory, Jephthah too hasty.<\/p>\n I will perform it. Some codices, with seven early printed editions, Aramaean, Septuagint, Syriac, and Vulgate, read “I have performed it”; but some codices, with four early printed editions (1 in margin), read “and will perform it”. <\/p>\n sworn: Psa 56:12, Psa 66:13, Psa 66:14, 2Ch 15:13, 2Ch 15:14, Neh 10:29, Ecc 5:4, Ecc 5:5, Mat 5:33, 2Co 8:5 <\/p>\n that I will: Psa 119:115, 2Ki 23:3 <\/p>\n Reciprocal: Gen 28:20 – vowed Lev 20:22 – judgments Num 30:2 – vow a vow Jos 24:15 – as for me 2Ch 15:15 – sworn 2Ch 34:31 – to perform Neh 5:13 – the people Psa 17:3 – I am Psa 19:9 – judgments Psa 76:11 – Vow Psa 101:2 – behave Psa 106:3 – keep Psa 119:8 – I will Psa 119:26 – declared Psa 119:57 – I have Psa 119:62 – thy Psa 119:145 – I will Psa 132:2 – he sware Jer 34:15 – ye had Dan 1:8 – purposed<\/p>\n 119:106 I have {b} sworn, and I will perform [it], that I will keep thy righteous judgments.<\/p>\n (b) So all the faithful ought to bind themselves to God by a solemn oath and promises to stir up their zeal to embrace God’s word.<\/p>\n I have sworn, and I will perform [it], that I will keep thy righteous judgments. 106. and I will perform it] So Jer. perseverabo. But LXX, Syr., Targ., agree with the Mass. text in reading, with a slightly different vocalisation, and have confirmed, or ratified it, or perhaps, have performed it. righteous judgments ] Cp. … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:106”<\/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-16015","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16015","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=16015"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16015\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16015"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16015"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16015"}],"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>The object of the psalmists purpose was to keep the righteous judgments of God. This implies–<\/p>\n
II. <\/strong>The nature of the psalmists purpose: that is, in what spirit or temper of mind such a purpose may be supposed to have been formed.<\/p>\n
I. <\/strong>A resolution of virtue lays us under an obligation to be virtuous. It binds the soul with a bond (Num 30:2<\/span>). To depart from evil and do good is the proper business of man. To resolve upon it is our highest wisdom; it is necessary to our present peace and to our future happiness. In proportion to its importance is the baseness and the ignominy of inconstancy in pursuing this course after we have resolved upon it.<\/p>\n
II. <\/strong>A virtuous resolution impels us to virtue by rendering it an object and aim to us. This sets it in our eye as what must be practised, as what must not be on any account neglected, as the centre in which all our thoughts, and views, and exertions must ultimately terminate: this gives the whole soul a prevailing and habitual bias to it, and predisposes us to resist every temptation to vice, and to embrace every opportunity for virtue.<\/p>\n
III. <\/strong>A virtuous resolution contributes to our practising virtue by rendering the practice of it agreeable to us. This is the natural consequence of that habitual bias which resolution impresses on the soul. When a temptation occurs, it excites the vicious passion to which it is addressed; this passion produces an aversion to the virtue which opposes it; but the general determination to all virtue, which resolution has <\/strong>impressed, combats this aversion, reconciles us to the restraint of inclination, renders it an easy yoke, to which we submit with cheerfulness, and which we persist in bearing with alacrity and joy.<\/p>\n
IV. <\/strong>A virtuous resolution has great influence on our improvement by putting us on the diligent use of all the means necessary for fulfilling the resolution. The means of holiness are clearly revealed: careful study of the Divine law, fervent prayer for the Divine assistance, circumspect vigilance against evil, unwearied diligence in every good action which opportunity permits; these are the direct and immediate instruments of virtuous improvement.<\/p>\n
V. <\/strong>Virtuous resolution instigates us to virtue by suggesting the motives to it, keeping them in our view, and fixing our attention on them. Duty, honour, utility; enjoyment in life, and comfort in the hour of death; present peace and eternal happiness; conscience, gratitude, hope, and fear; all conspire in urging us to holiness. Before their combined force all the most specious pleas of vice must vanish. Lessons:<\/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
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"