Verse by Verse

¹¹³ I hate the double-minded,
But I love Your law.

¹¹⁴ You are my hiding place and my shield;
I hope in Your word.

¹¹⁵ Depart from me, you evildoers,
For I will keep the commandments of my God!

¹¹⁶ Uphold me according to Your word, that I may live;
And do not let me be ashamed of my hope.

¹¹⁷ Hold me up, and I shall be safe,
And I shall observe Your statutes continually.

¹¹⁸ You reject all those who stray from Your statutes,
For their deceit is falsehood.

¹¹⁹ You put away all the wicked of the earth like dross;
Therefore I love Your testimonies.

¹²⁰ My flesh trembles for fear of You,
And I am afraid of Your judgments.

The psalmist here tells how the Word of God protects him from false teachers.

It is precisely to this event [when Messiah takes the throne in Jerusalem] of the inevitable divine triumph over all evil and evildoers (v.115, referring not just to sinners—which we all are—but to those who live by sin in opposition to God and encourage others to do the same, as in Isaiah 9:17; Psalm 26:5; Proverbs 17:4; etc.) that the psalmist refers by his declaration in verse 119 “Thous hast removed all the wicked of the earth like dross”—in which the past tense verb is intended to underscore the absolute certainty of the event described. — Wechsler, pages 286-287.

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False teaching leads into sin; and, consequently, false teachers are evil-doers (v.115). Their efforts, however, only resulted in attaching the Messiah, if it were possible, more resolutely to the commandments of God (v.115). …

The appalling doom awaiting these teachers caused Messiah’s heart to love the Sacred Book which predicts their destruction (v.119); whilst, at the same time, His sinless flesh shuddered with horror at the nature of that judgment (v.120). — Williams, page 396.

dross (v.119) = the scum that forms on the surface of molten metal as a result of oxidation, hence, waste, worthless, refuse.

¹⁰⁵ Your word is a lamp to my feet
And a light to my path.

¹⁰⁶ I have sworn and confirmed
That I will keep Your righteous judgments.

¹⁰⁷ I am afflicted very much;
Revive me, O Lord, according to Your word.

¹⁰⁸ Accept, I pray, the freewill offerings of my mouth, O Lord,
And teach me Your judgments.

¹⁰⁹ My life is continually in my hand,
Yet I do not forget Your law.

¹¹⁰ The wicked have laid a snare for me,
Yet I have not strayed from Your precepts.

¹¹¹ Your testimonies I have taken as a heritage forever,
For they are the rejoicing of my heart.

¹¹² I have inclined my heart to perform Your statutes
Forever, to the very end.

Here, the psalmist vows to follow God’s Word no matter what happens.

The psalmist is thinking of himself as a pilgrim passing through a world of darkness in which it would be easy for him to miss he way. On such a pilgrimage the revealed will of his God is a lamp and a light. …

It ends with a declaration … of complete abandonment to the will of God, His testimonies being taken as a heritage; and the heart of the trusting soul being bent toward the statutes for ever, even unto the end. — Morgan, pages 239-240.

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“My life … in my hand”means to be in deadly danger. Messiah records that throughout this experience of suffering and danger the Word of God kept Him alive (v.107); set Him a-singing (v.108 with Hebrews 13:15); directed Him in difficulties (v.108); supported His faith (v.109); and delivered Him from the snares of His enemies (v.110). — Williams, page 395.

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Extending from the notion, emphasized in the previous section, that “all things are God’s servants” (v.91) and constrained by His sovereign purposes, the psalmist here focuses on the specific culmination of those purposes not only in the revivifying and preservation of God’s servants (s vs. 107: “Revive me …”; 116-117: “Sustain me … Uphold me …”), but also, ultimately, in the manifestation of God’s (and hence His people’s) triumph over all the wicked (v.110)—i.e., that time when God’s victory, which was already revealed on the heels of the enemies first salvo (see Genesis 3:15) and secured even prior to that by the priestly work of Christ (see Revelation 13:8), will finally be expressed within creation upon the physical advent of the divine Messiah to His throne in Jerusalem. — Wechsler, page 286.

⁹⁷ Oh, how I love Your law!
It is my meditation all the day.

⁹⁸ You, through Your commandments, make me wiser than my enemies;
For they are ever with me.

⁹⁹ I have more understanding than all my teachers,
For Your testimonies are my meditation.

¹⁰⁰ I understand more than the ancients,
Because I keep Your precepts.

¹⁰¹ I have restrained my feet from every evil way,
That I may keep Your word.

¹⁰² I have not departed from Your judgments,
For You Yourself have taught me.

¹⁰³ How sweet are Your words to my taste,
Sweeter than honey to my mouth!

¹⁰⁴ Through Your precepts I get understanding;
Therefore I hate every false way.

The theme of this stanza seems to be the wisdom gained from a knowledge of Scripture—and not just wisdom as such, but with it the ability to make wise decisions.

Messiah here joyfully exclaims how sweet to His palate (v.103), and how precious to His heart (v.97), was the Law of God; and that through its study He was wiser than His enemies (v.98), wiser than His teachers (v.99), and wiser than His elders (v.100). Compare Luke 2:46-47.

He also declares that the Word instructed Him as to the moral character of every course of conduct (v.101), and taught Him so effectively that He did not swerve from any path approved by the Divine judgment (v.102); and the stanza closes with the statement that the wisdom which flows from the Scriptures destroys all desire to for false teaching (v.104). — Williams, page 395.

⁸⁹ Forever, O Lord,
Your word is settled in heaven.

⁹⁰ Your faithfulness endures to all generations;
You established the earth, and it abides.

⁹¹ They continue this day according to Your ordinances,
For all are Your servants.

⁹² Unless Your law had been my delight,
I would then have perished in my affliction.

⁹³ I will never forget Your precepts,
For by them You have given me life.

⁹⁴ I am Yours, save me;
For I have sought Your precepts.

⁹⁵ The wicked wait for me to destroy me,
But I will consider Your testimonies.

⁹⁶ I have seen the consummation of all perfection,
But Your commandment is exceedingly broad.

The focus of this stanza seems to be on the eternal nature of God’s Word, which makes it relevant for all times and circumstances.

settled (v.89) = took a stand, stood firm

they (v.91) — the earth and all it contains

The psalmist is revived (v.93) and encouraged by God’s word, which reminds him that all things are God’s servants (v.91; cf. Ecclesiastes 9:1)—just as Paul, reiterating the same principle, encourages suffering believers in Romans 8:26-28. The psalmist thus looks forward with confidence to the day when his affliction will cease (v.96), for he has seen (i.e., perceived in God’s Word) and end (“limit”) to everything (rather then “perfection”). — Wechsler, pages 285-286.

The Hebrew word translated “perfection” in v.96 only occurs here in Scripture. Wechsler translates it “everything.” Other commentaries  state that the psalmist was saying that all claims to perfection made by man have and end or limit. Williams has a different take (below). I’m inclined towards Wechsler’s view.

As usual, Williams sees a connection to the Messiah that other commentaries don’t see. I find this perspective compelling.

The Messiah here sings of the unshakeable rock, the Word of God, to which He clung, and from which all the tests of the previous stanza failed to detach Him. …

Messiah Himself said that heaven and earth should pass away but His Word never, for it is settled in heaven where nothing can reach or shake it. …

The verb to perish (v.92) has many meanings in Hebrew. Here it suggests that the Messiah’s sinless body would have sunk under the pressure of severe suffering—as for example in the garden of Gethsemane—but that He was kept alive by resting on the words of the Scripture (v.93). …

As in the previous stanza so here (v.95) man’s hatred failed to awaken in his heart any doubt as to the faithfulness of God’s Word and the value of its promises (v.90). — Williams, pages 394-395.

William’s also has a different take on the meaning of v.96:

The last verse states that there is an end, i.e., a limit or boundary, to the extent of God’s work in creation, but no boundary to His Word in revelation—it is infinite and eternal. — Williams, page 395.

⁸¹ My soul faints for Your salvation,
But I hope in Your word.

⁸² My eyes fail from searching Your word,
Saying, “When will You comfort me?”

⁸³ For I have become like a wineskin in smoke,
Yet I do not forget Your statutes.

⁸⁴ How many are the days of Your servant?
When will You execute judgment on those who persecute me?

⁸⁵ The proud have dug pits for me,
Which is not according to Your law.

⁸⁶ All Your commandments are faithful;
They persecute me wrongfully;
Help me!

⁸⁷ They almost made an end of me on earth,
But I did not forsake Your precepts.

⁸⁸ Revive me according to Your lovingkindness,
So that I may keep the testimony of Your mouth.

In this stanza, the psalmist despaired of his life but kept his eyes on God’s Word.

like a wineskin in smoke (v.83) — black, shriveled, no longer of use. Apparently describing what happens to a wineskin when dried out in smoke.

As a reflection of his humanity (rather than sinfulness), the psalmist here gives unbridled vent to the emotional distress occasioned by him by those who persecute him for seeking to live in accordance with God’s law (vs.84-86; cf. 2 Timothy 3:12). The depth of his distress—indeed, his despair—is vividly portrayed by his self-comparison to a windskin which is blackened in the smoke (v.83), and by his reference to being persecuted to the point of feeling as if he is almost destroyed (vs.86-87). — Wechsler, page 285.

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Every test, and all tests, however sharp, to weaken the Messiah’s affection for, and confidence in, the Scriptures not only failed but helped to make more manifest His faith in them and His trust in their Author. … He Himself said that man lives by every word that comes out of the mouth of God.— Williams, page 394.

⁷³ Your hands have made me and fashioned me;
Give me understanding, that I may learn Your commandments.

⁷⁴ Those who fear You will be glad when they see me,
Because I have hoped in Your word.

⁷⁵ I know, O Lord, that Your judgments are right,
And that in faithfulness You have afflicted me.

⁷⁶ Let, I pray, Your merciful kindness be for my comfort,
According to Your word to Your servant.

⁷⁷ Let Your tender mercies come to me, that I may live;
For Your law is my delight.

⁷⁸ Let the proud be ashamed,
For they treated me wrongfully with falsehood;
But I will meditate on Your precepts.

⁷⁹ Let those who fear You turn to me,
Those who know Your testimonies.

⁸⁰ Let my heart be blameless regarding Your statutes,
That I may not be ashamed.

It’s easy to see how this stanza can be applied to the Messiah.

Christ’s human life or dependence on God and affection for His Word shine forth in every verse of this stanza. … His experience of the trustworthiness of the Scriptures enheartens His disciples; and when by-and-by they see Him by sight they will indeed be glad!

The closing verses may be read in the future tense, as in Hebrew. They predict that the proud shall be put to shame; that those who worship God shall turn to Messiah in order to learn the Divine testimonies; and that Christ shall never be put to shame because His heart was sound in the statutes of Jehovah. — Williams, page 393.

⁶⁵ You have dealt well with Your servant,
O Lord, according to Your word.

⁶⁶ Teach me good judgment and knowledge,
For I believe Your commandments.

⁶⁷ Before I was afflicted I went astray,
But now I keep Your word.

⁶⁸ You are good, and do good;
Teach me Your statutes.

⁶⁹ The proud have forged a lie against me,
But I will keep Your precepts with my whole heart.

⁷⁰ Their heart is as fat as grease,
But I delight in Your law.

⁷¹ It is good for me that I have been afflicted,
That I may learn Your statutes.

⁷² The law of Your mouth is better to me
Than thousands of coins of gold and silver.

In this stanza, the psalmist seems to be explaining how God’s Word brought him through a time of persecution and/or sickness.

The ideal goal [of God’s lovingkindness — vs. 64 and 76], achieving that which is best for the child, is further emphasized by the repetition of the term usually translated “good,” though here intended in the sense of “best.” This perspective also provides reassurance by reminding the believer who meditates on the biblical examples of God’s lovingkindness that one expression of such is chastisement (Proverbs 3:11-12; Hebrews 12:5ff). Hence, the believers’ affliction itself becomes a source of reassurance and comfort, insofar as it testifies to God’s paternal love expressed in chastisement—a notion unquestionably here affirmed by the psalmist (v.67). — Wechsler, page 285.

judgment (v.66) = discernment

fat as grease (v.70) — insensible and stupid

The speaker here, as always, is the Messiah. He speaks for Himself and for His people. This appears specially in verses 67 and 71. These verses illustrate His offices as the Sin-Offering and the Peace-Offering (Leviticus 4:8). He takes the sins of His people upon Himself, and transfers to them the perfections which belong to Himself. Thus He makes their defections from God’s Law His own. As a true Priest and Advocate He presents Himself as the guilty one, and at the same time credits them with the perfection of the obedience which He personally rendered to the Word of God. — Williams, page 393.

⁵⁷ You are my portion, O Lord;
I have said that I would keep Your words.

⁵⁸ I entreated Your favor with my whole heart;
Be merciful to me according to Your word.

⁵⁹ I thought about my ways,
And turned my feet to Your testimonies.

⁶⁰ I made haste, and did not delay
To keep Your commandments.

⁶¹ The cords of the wicked have bound me,
But I have not forgotten Your law.

⁶² At midnight I will rise to give thanks to You,
Because of Your righteous judgments.

⁶³ I am a companion of all who fear You,
And of those who keep Your precepts.

⁶⁴ The earth, O Lord, is full of Your mercy;
Teach me Your statutes.

The theme of this stanza seems to me to focus on the commitment of the psalmist to follow God’s Word.

The psalmist continues to refer to his affliction at the hands of the wicked (v.61)—a situation which naturally lends itself to questions, if not doubts, concerning the nature of God’s providence and solicitude. One’s reassurance and comfort in such situations lies in Scripture’s teaching concerning the depth of God’s solicitude for the believer—viz. that it is not merely the solicitude of an all-powerful Sovereign for His loyal servant, but rather that of a Father towards His dearly beloved child. Solicitude of this latter sort is more precisely described as “lovingkindness,” which term, not surprisingly, occurs in this section (v.64, mercy). — Wechsler, page 284.

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favor (v.58) — the conscious presence of God. Messiah’s whole heart desired such communion; and also a practical experience of the good things promised to faith in the Inspired Word. He only desired such things as the Bible spoke of. … As Man, He judges His ways by the Word of god, and always set His feet in the paths pointed out by the Scriptures. — Williams, page 392.

cords (v.61) — the snares and pressures used by the wicked to force him off course.

⁴⁹ Remember the word to Your servant,
Upon which You have caused me to hope.

⁵⁰ This is my comfort in my affliction,
For Your word has given me life.

⁵¹ The proud have me in great derision,
Yet I do not turn aside from Your law.

⁵² I remembered Your judgments of old, O Lord,
And have comforted myself.

⁵³ Indignation has taken hold of me
Because of the wicked, who forsake Your law.

⁵⁴ Your statutes have been my songs
In the house of my pilgrimage.

⁵⁵ I remember Your name in the night, O Lord,
And I keep Your law.

⁵⁶ This has become mine,
Because I kept Your precepts.

The theme of this stanza seems to be the psalmist’s reliance, in difficult time, on the promises in God’s Word.

Though this section expressed the feelings of one in the midst of affliction it does not sing the song of deliverance therefrom. The word is distinctly, “This is my comfort in my affliction.” — Morgan, page 231.

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[Great derision (v.51)]: this verb supplies the noun “scornful” (Psalm 1:1), the person who feels there is simply nothing to be said on the other side. — Guthrie, page 527.

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The Messiah here sings of what the Bible with its promises and records were to Him during His earthly pilgrimage (vs. 49, 52, 54), its trials (v.50) and its hatreds (v.51), the Word of God sustained Him (v.49), comforted Him (v.50), animated Him (v.50), and set Him a-singing (v.54). Thus during His life of sorrow, trial and hatred, He did not throw the Bible aside as useless or untrue but club to it all the closer. — Williams, page 391.

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A holy anger and a just indignation (v.53) become the true witness for God and for His truth. Men who take little interest int he authority and inspiration of the Scriptures rarely become heated when discussing them, but the more they are loved the hotter will be the indignation of those who love them against those who corrupt or deny them. — Williams, page 392.

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It was a peculiar, unique and characteristic of the Messiah that although all other servants of God, without exception, failed in believing and obeying the Bible He perfectly loved and followed its precepts. Thus He alone satisfies the language of this section [esp. v.56], as He alone illustrated the faith, loyalty and love of the other sections of the Psalm. — Williams, page 392.

⁴¹ Let Your mercies come also to me, O Lord—
Your salvation according to Your word.

⁴² So shall I have an answer for him who reproaches me,
For I trust in Your word.

⁴³ And take not the word of truth utterly out of my mouth,
For I have hoped in Your ordinances.

⁴⁴ So shall I keep Your law continually,
Forever and ever.

⁴⁵ And I will walk at liberty,
For I seek Your precepts.

⁴⁶ I will speak of Your testimonies also before kings,
And will not be ashamed.

⁴⁷ And I will delight myself in Your commandments,
Which I love.

⁴⁸ My hands also I will lift up to Your commandments,
Which I love, and I will meditate on Your statutes.

Upon first reading, the theme of this stanza seems to be a determination to rely on God’s word in the face of intimidating circumstances.

In this section the psalmist recognizes his responsibility as a witness. He desires to have an answer to the man who reproaches him. He desires to be able to speak of the testimonies of Jehovah before kings without being ashamed. He recognizes that such power consists in true familiarity with the law of his God. — Morgan, page 230.

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The terms Thy mercies, Thy salvation, Thy word, Thy words, Thy judgments, They law, Thy testimonies, Thy precepts, Thy commandments and Thy statutes mark the unity existing between the Bible and its Author. To belittle the one is to belittle other. — Williams, page 391.