Psa 119:67, 83, 99 | TDavid | STEP | EXPOSITION Verse 67 . Before I was afflicted I went astray. Partly, perhaps, through the absence of trial. Often our trials act as a thorn hedge to keep us in the good pasture, but our prosperity is a gap through which we go astray. If any of us remember a time in which we had no trouble, we also probably recollect that then grace was low and temptation was strong. It may be that some believer cries, "O that it were with me as in those summer days before I was afflicted." Such a sigh is most unwise, and arises from a carnal love of ease: the spiritual man who prizes growth in grace will bless God that those dangerous days are over, and that if the weather be more stormy it is also more healthy. It is well when the mind is open and candid, as in this instance: perhaps David would never have known and confessed his own straying if he had not smarted under the rod. Let us join in his humble acknowledgments, for doubtless we have imitated him in his straying. Why is it that a little ease works in us so much disease? Can we never rest without rusting? Never be filled without waxing fat? Never rise as to one world without going down as to another! What weak creatures we are to be unable to bear a little pleasure! What base hearts are those which turn the abundance of God's goodness into an occasion for sin. But now have I kept thy word. Grace is in that heart which profits by its chastening. It is of no use to plough barren soil. When there is no spiritual life affliction works no spiritual benefit; but where the heart is sound trouble awakens conscience, wandering is confessed, the soul becomes again obedient to the command, and continues to be so. Whipping will not turn a rebel into a child; but to the true child a touch of the rod is a sure corrective. In the Psalmist's case the medicine of affliction worked a change -- "but"; an immediate change -- "now"; a lasting change -- "have I" an inward change -- "have I kept"; a change towards God -- "thy word." Before his trouble he wandered, but after it he kept within the hedge of the word, and found good pasture for his soul the trial tethered him to his proper place; it kept him, and then he kept God's word. Sweet are the uses of adversity, and this is one of them, it puts a bridle upon transgression and furnishes a spur for holiness. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 67 . -- Before I was afflicted I went astray , etc. Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this lie denies ( ); but through the weakness of the flesh, the prevalence of corruption, and the force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance ( ). This was in his time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and hurtful lusts, and err from the faith, and be pierced with many sorrows; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case. --John Gill. Verse 67 . -- Before I was afflicted . The Septuagint and Latin Vulgate, "Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial. --Albert Barnes. Verse 67 . -- Before I was afflicted . Prosperity is a more refined and severe test of character titan adversity, as one hour of summer sunshine produces greater corruption than the longest winter day. --Eliza Cook. Verse 67 . -- I was afflicted . God in wisdom deals with us as some great person would do with a disobedient son, that forsakes his house, and riots among his tenants. His father gives orders that they should treat him ill, affront, and chase him from them, and all, that he might bring him back. The same doth God: man is his wild and debauched son; he flies from the commands of his father, and cannot endure to live under his strict and severe government. He resorts to the pleasures of the world, and revels and riots among the creatures. But God resolves to recover him, and therefore commands every creature to handle him roughly. "Burn him, fire; toss him, tempests, and shipwreck his estate; forsake him, friends; designs, fail him; children, be rebellious to him, as he is to me; let his supports and dependencies sink under him, his riches melt away, leave him poor, and despised, and destitute." These are all God's servants, and must obey his will. And to what end is all this, but that, seeing himself forsaken of all, he may at length, like the beggared prodigal, return to his father? --Ezekiel Hopkins, 1633-1690. Verse 67 . -- I was afflicted . As men clip the feathers of fowls, when they begin to fly too high or too far; even so doth God diminish our riches, etc., that we should not pass our bounds, and glory too much of such gifts. --Otho Wermullerus. Verse 67 . -- But now have I kept thy word . Affliction brings Man Home. "Man like a silly sheep doth often stray, Not knowing of his way, Blind deserts and the wilderness of sin He daily travels in; There's nothing will reduce him sooner than Afflictions to his pen. He wanders in the sunshine, but in rain And stormy weather hastens home again." "Thou, the great Shepherd of my soul, O keep Me, my unworthy sheep From gadding: or if fair means will not do it, Let foul, then, bring me to it. Rather then I should perish in my error, Lord bring me back with terror; Better I be chastised with thy rod And Shepherd's staff, than stray from thee, my God." "Though for the present stripes do grieve me sore, At last they profit more, And make me to observe thy word, which I Neglected formerly; Let me come home rather by weeping cross Than still be at a loss. For health I would rather take a bitter pill, Than eating sweet meats to be always ill." --Thomas Washbourne, 1606-1687. Verse 67 . -- From the countless throng before the throne of God and the Lamb , we may yet hear the words of the Psalmist, "Before I was afflicted I went astray: but now have I kept thy word." There is many an one who will say, "Behold, happy is the man whom God correcteth" ( ). One would tell you that his worldly undoing was the making of his heavenly prospects; and another that the loss of all things was the gain of All in All. There are multitudes whom God has afflicted with natural blindness that they might gain spiritual sight; and those who under bodily infirmities and diseases of divers sorts have pined and wasted away this earthly life, gladly laying hold on glory, honour, and immortality instead. --William Garrett Lewis, in "Westbourne Grove Sermons", 1872. Verse 67 . -- By affliction God separates the sin which he hates from the soul which he loves . --John Mason. HINTS FOR PASTORS AND LAYPERSONS Verse 67 . -- The dangers of prosperity. The benefits of adversity. --G.R. Verse 67 . -- The restraining power of affliction Verse 67,71,75 . -- Affliction thrice viewed and thrice blessed. I Before affliction: straying. In affliction: learning. After affliction: knowing. --C.A.D.

Psalms 119:67

EXPOSITION

Verse 67. Before I was afflicted I went astray. Partly, perhaps, through the absence of trial. Often our trials act as a thorn hedge to keep us in the good pasture, but our prosperity is a gap through which we go astray. If any of us remember a time in which we had no trouble, we also probably recollect that then grace was low and temptation was strong. It may be that some believer cries, "O that it were with me as in those summer days before I was afflicted." Such a sigh is most unwise, and arises from a carnal love of ease: the spiritual man who prizes growth in grace will bless God that those dangerous days are over, and that if the weather be more stormy it is also more healthy. It is well when the mind is open and candid, as in this instance: perhaps David would never have known and confessed his own straying if he had not smarted under the rod. Let us join in his humble acknowledgments, for doubtless we have imitated him in his straying. Why is it that a little ease works in us so much disease? Can we never rest without rusting? Never be filled without waxing fat? Never rise as to one world without going down as to another! What weak creatures we are to be unable to bear a little pleasure! What base hearts are those which turn the abundance of God's goodness into an occasion for sin.

But now have I kept thy word. Grace is in that heart which profits by its chastening. It is of no use to plough barren soil. When there is no spiritual life affliction works no spiritual benefit; but where the heart is sound trouble awakens conscience, wandering is confessed, the soul becomes again obedient to the command, and continues to be so. Whipping will not turn a rebel into a child; but to the true child a touch of the rod is a sure corrective. In the Psalmist's case the medicine of affliction worked a change -- "but"; an immediate change -- "now"; a lasting change -- "have I" an inward change -- "have I kept"; a change towards God -- "thy word." Before his trouble he wandered, but after it he kept within the hedge of the word, and found good pasture for his soul the trial tethered him to his proper place; it kept him, and then he kept God's word. Sweet are the uses of adversity, and this is one of them, it puts a bridle upon transgression and furnishes a spur for holiness.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 67. -- Before I was afflicted I went astray, etc. Not that he wilfully, wickedly, maliciously, and through contempt, departed from his God; this lie denies (Psalms 18:21); but through the weakness of the flesh, the prevalence of corruption, and the force of temptation, and very much through a careless, heedless, and negligent frame of spirit, he got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance (Leviticus 5:18). This was in his time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation; or fall into temptations and hurtful lusts, and err from the faith, and be pierced with many sorrows; yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case. --John Gill.

Verse 67. -- Before I was afflicted. The Septuagint and Latin Vulgate, "Before I was humbled." The Hebrew word has the general sense of being afflicted, and may refer to any kind of trial. --Albert Barnes.

Verse 67. -- Before I was afflicted. Prosperity is a more refined and severe test of character titan adversity, as one hour of summer sunshine produces greater corruption than the longest winter day. --Eliza Cook.

Verse 67. -- I was afflicted. God in wisdom deals with us as some great person would do with a disobedient son, that forsakes his house, and riots among his tenants. His father gives orders that they should treat him ill, affront, and chase him from them, and all, that he might bring him back. The same doth God: man is his wild and debauched son; he flies from the commands of his father, and cannot endure to live under his strict and severe government. He resorts to the pleasures of the world, and revels and riots among the creatures. But God resolves to recover him, and therefore commands every creature to handle him roughly. "Burn him, fire; toss him, tempests, and shipwreck his estate; forsake him, friends; designs, fail him; children, be rebellious to him, as he is to me; let his supports and dependencies sink under him, his riches melt away, leave him poor, and despised, and destitute." These are all God's servants, and must obey his will. And to what end is all this, but that, seeing himself forsaken of all, he may at length, like the beggared prodigal, return to his father? --Ezekiel Hopkins, 1633-1690.

Verse 67. -- I was afflicted. As men clip the feathers of fowls, when they begin to fly too high or too far; even so doth God diminish our riches, etc., that we should not pass our bounds, and glory too much of such gifts. --Otho Wermullerus.

Verse 67. -- But now have I kept thy word. Affliction brings Man Home.

"Man like a silly sheep doth often stray,

Not knowing of his way,

Blind deserts and the wilderness of sin

He daily travels in;

There's nothing will reduce him sooner than

Afflictions to his pen.

He wanders in the sunshine, but in rain

And stormy weather hastens home again." "Thou, the great Shepherd of my soul, O keep

Me, my unworthy sheep

From gadding: or if fair means will not do it,

Let foul, then, bring me to it.

Rather then I should perish in my error,

Lord bring me back with terror;

Better I be chastised with thy rod

And Shepherd's staff, than stray from thee, my God." "Though for the present stripes do grieve me sore,

At last they profit more,

And make me to observe thy word, which I

Neglected formerly;

Let me come home rather by weeping cross

Than still be at a loss.

For health I would rather take a bitter pill,

Than eating sweet meats to be always ill." --Thomas Washbourne, 1606-1687.

Verse 67. -- From the countless throng before the throne of God and the Lamb, we may yet hear the words of the Psalmist, "Before I was afflicted I went astray: but now have I kept thy word." There is many an one who will say, "Behold, happy is the man whom God correcteth" (John 5:17). One would tell you that his worldly undoing was the making of his heavenly prospects; and another that the loss of all things was the gain of All in All. There are multitudes whom God has afflicted with natural blindness that they might gain spiritual sight; and those who under bodily infirmities and diseases of divers sorts have pined and wasted away this earthly life, gladly laying hold on glory, honour, and immortality instead. --William Garrett Lewis, in "Westbourne Grove Sermons", 1872.

Verse 67. -- By affliction God separates the sin which he hates from the soul which he loves. --John Mason.

HINTS FOR PASTORS AND LAYPERSONS

Verse 67. --

Verse 67. -- The restraining power of affliction

Verse 67,71,75. -- Affliction thrice viewed and thrice blessed. I

Psalms 119:83

EXPOSITION Verse 83 . For I am become like a bottle in the smoke. The skins used for containing wine, when emptied, were hung up in the tent, and when the place reeked with smoke the skins grew black and sooty, and in the heat they became wrinkled and worn. The Psalmist's face through sorrow had become dark and dismal, furrowed and lined; indeed, his whole body had so sympathized with his sorrowing mind as to have lost its natural moisture, and to have become like a skin dried and tanned. His character had been smoked with slander, and his mind parched with persecution; he was half afraid that he would become useless and incapable through so much mental suffering, and that men would look upon him as an old worn out skin bottle, which could hold nothing and answer no purpose. What a metaphor for a man to use who was certainly a poet, a divine, and a master in Israel, if not a king, and a man after God's own heart! It is little wonder if we, commoner folk, are made to think very little of ourselves, and are filled with distress of mind. Some of us know the inner meaning of this simile, for we, too, have felt dinghy, mean, and worthless, only fit to be cast away. Very black and hot has been the smoke which has enveloped us; it seemed to come not alone from the Egyptian furnace, but from the bottomless pit; and it had a clinging power which made the soot of it fasten upon us and blacken us with miserable thoughts. Yet do I not forget thy statutes. Here is the patience of the saints and the victory of faith. Blackened the man of God might be by falsehood, but the truth was in him, and he never gave it up. He was faithful to his King when he seemed deserted and left to the vilest uses. The promises came to his mind, and, what was a still better evidence of his loyalty, the statutes were there too: he stuck to his duties as well as to his comforts. The worst circumstances cannot destroy the true believer's hold upon his God. Grace is a living power which survives that which would suffocate all other forms of existence. Fire cannot consume it, and smoke cannot smother it. A man may be reduced to skin and bone, and all his comfort may be dried out of him, and yet he may hold fast his integrity and glorify his God. It is, however, no marvel that in such a case the eyes which are tormented with the smoke cry out for the Lord's delivering hand, and the heart heated and faint longs for the divine salvation. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 83 . -- A bottle in the smoke . Sleep was out of the question, for I was...almost smothered with the smoke from a wood fire, for there was no chimney. I was indeed "like a bottle in the smoke," turned black and dried almost to cracking; for this was something of what the Psalmist had in view. The bottles being of leather, and being hung up in rooms with large fires of wood, and without chimneys, they became smoke-dried, shrivelled, and unfit for use. --From "My Wanderings", by John Gadby, 1860. Verse 83 . -- Like a bottle in the smoke . The tent of a common Arab is so smoky a habitation, that I consider the expression of a bottle in the smoke, to be equivalent to that of a bottle in the tent of an Arab. There was a fire, we find, in that Arab tent to which Bishop Peteeke was conducted when he was going to Jerusalem. How smoky must such an habitation be, and how black all its utensils! Le Bruyn in going from Aleppo to Standcroon was made sufficiently sensible of this: for being obliged to pass a whole night in a hut of reeds, in the middle of which there was a fire, to boil a kettle of meat that hung over it, and to bake some bread among the ashes, he found the smoke intolerable, the door being the only place by which it could get out of the hut. To the blackness of a goat skin bottle, in a tent, but to the meanness also of such a drinking vessel, the Psalmist seems to refer, and it was a most natural image for him to make use of, driven from among the vessels of silver and gold in the palace of Saul, to live as the Arabs do and did, and consequently often obliged to drink out of a smoked leather bottle. --Thomas Harmer, 1719-1788. Verse 83 . -- For I am become like a bottle in the smoke . A bottle in the smoke has very little inflation, fatness, moisture, beauty. Thus God wastes away, debases, and empties his people, while he exercises them with tribulations and the disquiet of hoping and waiting. The glory and eagerness of the flesh must be emptied, that the Divine gifts may find room, and the remembrance of the commandments of God may be restrained, which cannot be well kept in bottles which are swollen, inflated, and filled. -- Wolfgang Musculus. Verse 83 . -- A bottle in the smoke . One object amongst the ancients of such exposure was to mellow the wine by the gradual ascent of the heat and smoke from the fire over which the skin was suspended; and thus the words teach us the uses of affliction in ripening and improving the soul. --Rosenmuller, quoted in Neale and Littledale. Verse 83 . -- For I am become like a bottle in the smoke , etc. Satan can afflict the body by the mind. For these two are so closely bound together that their good and bad estate is shared between them. If the heart be merry the countenance is cheerful, the strength is renewed, the bones do flourish like an herb. If the heart be troubled, the health is impaired, the strength is dried up, the marrow of the bones wasted, etc. Grief in the heart is like a moth in the garment, it insensibly consumeth the body and disorders it. This advantage of weakening the body falls into Satan's hands by necessary consequence, as the prophet's ripe figs, that fell into the mouth of the eater. And surely he is well pleased with it, as he is an enemy both to body and soul. But it is a greater satisfaction to him, in that as he can make the sorrows of the mind produce the weakness and sickness of the body; so can he make the distemper of the body (by a reciprocal requital) to augment the trouble of the mind. How little can a sickly body do? it disables a man for all services; he cannot, oft pray, nor read, nor hear. Sickness takes away the sweetness and comfort of religious exercises; this gives occasion for them to think the worst of themselves; they think the soul is weary of the ways of God when the body cannot hold out. -- Richard Gilpin, in "A Treatise of Satan's Temptations," 1677. Verse 83 . -- Like a bottle in the smoke . In this did the afflicted Psalmist find a striking emblem of his own spiritual state. He waited for the Lord to come. In spirit he was dried up by pressure upon him; and he still waited for the Lord to come, declaring his shrivelled condition. Perhaps his outward man partook of the same sad qualities at this time... The outward appearance of the man of God, to which he may be alluding, was, however, but the semblance of his spiritual nature at this period, whatever may have been the visible effects. David was exposed to the calumnious reports of evil minded men, and to the hot persecution of relentless enemies, till the effect upon his mind was such that his whole spiritual nature resembled, in his own mind, a skin hung up in the smoke for a length of time. Not only was he shrivelled in public estimation, but also in his own mind; not indeed because at this time, and on the ground of the charges made against him, he felt that he deserved it; but because so incessant and multifarious was the bitter invasion of his spirit, that even with all his faith in God, he well nigh literally sunk under it. The term given in our translation to the original would imply, that he bore himself well notwithstanding -- For I am become like a bottle in the smoke; yet do not forget thy statutes. Whereas the words rendered more literally would convey the important all this happened to him even while he was in the very way of duty: "I am become like a bottle in the smoke -- I do not forget thy statutes." He was directly in the way of the Lord's appointments for all salvation; yet trouble came. It is sad when our spiritual man becomes shrivelled and dried up because of our falling into sin, or because of guilty omissions; but here seems to be a falling off of the spiritual man, and of the physical man, while the believer is conscious that he is not forgetting the statutes of his gracious God. --John Stephen. Verse 83 . -- Observe here the difference between the beauty and strength of the body and of the soul: the beauty of the soul groweth fairer by afflictions , whereas that of the body is blasted. David was a bottle shrivelled and shrunk up; yet the holy frame of his soul was not altered; his beauty was gone, but not his grace. --Thomas Manton. Verse 83 . -- I am become like a bottle in the frost (so the Seventy translate it) . When spiritual desires burn, carnal desires without doubt cool: on this account followeth, "Since I am become like a bottle in the frost I do not forget thy righteousnesses." Truly he desireth this mortal flesh to be understood by the bottle, the heavenly blessing by the frost, whereby the lusts of the flesh as it were by the binding of the frost become sluggish: and hence it ariseth that the righteousnesses of God do not slip from the memory, so long as we do not meditate apart from them; since what the apostle saith ( Romans 13:14 ) is brought to pass: "Make not provision for the flesh, to fulfil the lusts thereof." Therefore when he had said, "For I have become like a bottle in the frost," he added, "and I do not forget thy righteousnesses," that is, I forget them not, because I have become such. For the fervour of lust had cooled, that the memory of love might glow. --Augustine. HINTS FOR PASTORS AND LAYPERSONS Verse 83 . -- The outward man in ill case. Character blackened. Constantly exposed to discomfort. Contents maturing. Verse 83 . -- A bottle in the smoke. God's people have their trials. (a) From the poverty of their condition. (b) Our trials frequently result from our comforts. (c) The ministry hath much smoke with it. (d) The poor bottle in the smoke keeps there for a long time, until it gets black. Christian men feel their troubles; they are like "bottles" in the smoke. The trial that we do not feel is no trial at all. (b) Trials which are not felt are unprofitable trials. A bottle in the smoke gets very black, becomes very useless, in an empty bottle. Christians do not, in their troubles, forget God's statutes -- the statutes of command, the statutes of promise. Why was it that David still held fast by God's statutes? He was not a bottle in the fire, or he would have forgotten them. (b) Jesus Christ was in the smoke with him, and the statutes were in the smoke with him, too. (c) The statutes were in the soul, where the smoke does not enter. --From "Spurgeon's Sermons." No. 71.

Psalms 119:99

EXPOSITION

Verse 99. I have more understanding than all my teachers. That which the Lord had taught him had been useful in the camp, and now he finds it equally valuable in the schools. Our teachers are not always to be trusted; in fact, we may not follow any of them implicitly, for God holds us to account for our personal judgments. It behooves us then to follow closely the chart of the Word of God, that we may be able to save the vessel when even the pilot errs. If our teachers should be in all things sound and safe, they will be right glad for us to excel them, and they will ever be ready to own that the teaching of the Lord is better than any teaching which they can give us. Disciples of Christ who sit at his feet are often better skilled in divine things than doctors of divinity.

For thy testimonies are my meditation. This is the best mode of acquiring understanding. We may hear the wisest teachers and remain fools, but if we meditate upon the sacred word we must become wise. There is more wisdom in the testimonies of the Lord than in all the teachings of men if they were all gathered into one vast library. The one book outweighs all the rest.

David does not hesitate to speak the truth in this place concerning himself, for he is quite innocent of self consciousness. In speaking of his understanding he means to extol the law and the Lord, and not himself. There is not a grain of boasting in these bold expressions, but only a sincere childlike desire to set forth the excellence of the Lord's word. He who knows the truths taught in the Bible will be guilty of no egotism if he believes himself to be possessed of more important truth than all the agnostic professors buried and unburied.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 99. -- I have more understanding than all my teachers. Even where the preacher is godly, partaker of that grace himself, whereof he is an ambassador to others, it falls out oftentimes that greater measure of light and grace is communicated by his ministry to another than is given to himself; as Augustine first illuminated and converted by Ambrose did far excel, both in knowledge and spiritual grace, him that taught him. And herein God wonderfully shows his glory, that, whosoever be the instrument, he is the dispenser of light and glory, giving more by the instrument than it hath in itself. And this is so far from being to a godly teacher a matter of grief, that it is rather a matter of glory. -- William Cowper.

Verse 99. -- I have more understanding than all my teachers. It is no reflection upon my teachers, but rather an honour to them, for me to improve so as to excel them, and no longer to need them. By meditation we preach to ourselves, and so we come to understand more than our teachers, for we come to understand our hearts, which they cannot. --Matthew Henry.

HINTS FOR PASTORS AND LAYPERSONS

Verse 99. -- The surest way to excellence.