| Barnes' Notes on the Bible The statutes of the Lord - The word here rendered statutes properly means mandates, precepts - rules given to anyone to guide him, Psalm 103:18; Psalm 111:7. It refers to the laws of God considered as appointed, or as the result of divine authority. The verb from which this word is derived (Hiphil) means to set over, to give the oversight, to appoint. Hence, the idea of laws, or statutes, as the result of such an appointment, or such an authority. Are right - Are equal, just, proper. They are such as are founded in wisdom and equity; not such as are the mere result of arbitrary appointment. The idea is that they are not merely appointed, or made binding by authority, but that they are in themselves equitable and just. Rejoicing the heart - Making the heart glad by the fact that they are equitable and just - and glad as the result of obedience. It is always a source of true happiness when we can feel that we are under just and equal laws; laws in themselves right, and laws administered in righteousness and truth. The commandment of the Lord - An appellation of the law of God from the idea of setting up, appointing, constituting; hence, of charging, or commanding. The idea here is not so much that the thing is right in itself as that it is appointed or ordered by God; that it is what he requires. The term is one that is often applied to the laws of God, Deuteronomy 6:1; Deuteronomy 7:11; Leviticus 4:13; Genesis 26:5; Exodus 15:26; Exodus 16:28; Psalm 78:7; Psalm 89:31; Psalm 119:6, Psalm 119:10, Psalm 119:19, Psalm 119:21, Psalm 119:32, Psalm 119:35, Psalm 119:47-48, Psalm 119:60, Psalm 119:66, Psalm 119:73, Psalm 119:86, Psalm 119:96, Psalm 119:98,Psalm 119:115, Psalm 119:127, Psalm 119:131, Psalm 119:143 then I Chapter I then I me me then I out a then I out me day. Is pure - Free from all stain; from all imperfection; from any corrupt tendency. "Enlightening the eyes." That is, giving us light and knowledge. The eyes are mentioned, as it is by them that we see where to go. The reference here is undoubtedly to the mind or soul as being enlightened by the truth of God. We are made by these commandments to see what is right and proper; to understand what we should do.
Clarke's Commentary on the BibleThe statutes of the Lord - פקודים pikkudim, from פקד pakad, he visited, cared, took notice of, appointed to a charge. The appointments, or charge delivered by God to man for his regard and observance. Are right - ישרים yesharim, from ישר yashar, to make straight, smooth, right, upright, opposed to crookedness in mind or conduct; showing what the man should be, both within and without. This is Their character. Rejoicing the heart - As they show a man what he is to observe and keep in charge, and how he is to please God, and the Divine help he is to receive from the visitations of God, they contribute greatly to the happiness of the upright - they rejoice the heart. This is Their use. The commandment - מצוה mitsvah, from צוה tsavah, to command, give orders, ordain. What God has ordered man to do, or not to do. What he has commanded, and what he has prohibited. Is pure - From ברה barah, to clear, cleanse, purify. All God's commandments lead to purity, enjoin purity, and point out that sacrificial offering by which cleansing and purification are acquired. This is Its character. Enlightening the eyes - Showing men what they should do. and what they should avoid. It is by God's commandments that we see the exceeding sinfulness of sin, and the necessity of redemption, so that we may love the Lord with all our heart, and our neighbor as ourselves. For this is the end of the commandment, and thus to enlighten the eyes is Its use.
Gill's Exposition of the Entire BibleThe statutes of the Lord are right,.... The word of God may be called "statutes", or "visitations" (d) because that God will visit, in a way of resentment, such persons as despise its authority, do not act according to it, or add unto it, or detract from it; or the word may be rendered "commissions" (e), things committed to trust, as the Scriptures were to the Jews, Romans 3:1; and as the Gospel is committed to the trust of the ministers of it, who faithfully dispense it, 2 Corinthians 5:19. Now these may be said to be right, as the word of the Lord is, Psalm 33:4; since they set men right in their principles, and direct them to right practices; they are the means of making them upright in heart, and in conversation: the doctrines of the word of God have nothing crooked, froward, and perverse in them; are without sophism, and the hidden things of dishonesty; they are all in righteousness, and plain and easy in everything respecting salvation, to those who have a spiritual knowledge and understanding of them, Proverbs 8:8; they lead into right and straight paths of truth and holiness, in which wayfaring men, though fools, shall not err; and particularly the Gospel directs to the right way of salvation and eternal life by Jesus Christ; the effect of which is rejoicing the heart. This cannot be understood of the law, which is a voice of terror, pronounces guilty, curses and condemns, is the killing letter, and works wrath; but of the Gospel part of the word, which is a joyful sound; publishes good tidings of good things; and, when applied by the Spirit of God, is found to have this effect, see Jeremiah 15:16; the commandment of the Lord is pure; not only the Scriptures in general may bear this name, because they deliver out the commands of God to men, as those of a moral and ceremonial kind to the Jews under the former dispensation; so the ordinances of Christ, which are his commands under the Gospel dispensation; yea, the Gospel itself may be so called, though, strictly speaking, it has no command in it; because, according to the commandment of the everlasting God, it is made known to all nations for the obedience of faith, Romans 16:25; besides, the commandment is no other than the word or doctrine, see 1 John 2:7; and as every commandment of the Lord, of what kind soever it is, is pure and holy, so is every word of God, Proverbs 30:5; being without any mixture of men's inventions, or the dross of corrupt doctrine, sincere, unadulterated, clear of all chaff and impurity, consistent, uniform, and all of a piece, and which tends to promote purity of heart, life, and conversation; enlightening the eyes: that is, of the understanding, so as for a man to see his lost state and condition by nature; to see the glory, fulness, and grace of Christ; to behold wondrous things in the doctrine of the Gospel, and to observe the way of duty in which he should walk: this is the eyesalve in Revelation 3:18; and so the Jewish doctors (f) explaining this text call the law, using the same word as there. (d) "visitationes", Ainsworth. (e) "Commissiones", Munster; "deposita", so some in Rivetus; "depositum", Gejerus, Michaelis. (f) Vajikra Rabba, s. 12. fol. 155. 3. & Debarim Rabba, s. 8. fol. 243. 3.
Geneva Study BibleThe statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
Wesley's Notes 19:8 Right - Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness. Rejoicing - By the discoveries of God's love to sinful men, in offers and promises of mercy. Commandment - All his commands. Pure - Without the least mixture of error. The eyes - Of the mind, with a compleat manifestation of God's will and man's duty: both which, the works of nature, and all the writings of men discover but darkly and imperfectly.
Matthew Henry's Concise Commentary19:7-10 The Holy Scripture is of much greater benefit to us than day or night, than the air we breathe, or the light of the sun. To recover man out of his fallen state, there is need of the word of God. The word translated law, may be rendered doctrine, and be understood as meaning all that teaches us true religion. The whole is perfect; its tendency is to convert or turn the soul from sin and the world, to God and holiness. It shows our sinfulness and misery in departing from God, and the necessity of our return to him. This testimony is sure, to be fully depended on: the ignorant and unlearned believing what God saith, become wise unto salvation. It is a sure direction in the way of duty. It is a sure fountain of living comforts, and a sure foundation of lasting hopes. The statues of the Lord are right, just as they should be; and, because they are right, they rejoice the heart. The commandments of the Lord are pure, holy, just, and good. By them we discover our need of a Saviour; and then learn how to adorn his gospel. They are the means which the Holy Spirit uses in enlightening the eyes; they bring us to a sight and sense of our sin and misery, and direct us in the way of duty. The fear of the Lord, that is, true religion and godliness, is clean, it will cleanse our way; and it endureth for ever. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. The judgments of the Lord, his precepts, are true; they are righteous, and they are so altogether; there is no unrighteousness in any of them. Gold is only for the body, and the concerns of time; but grace is for the soul, and the concerns of eternity. The word of God, received by faith, is more precious than gold; it is sweet to the soul, sweeter than honey. The pleasure of sense soon surfeit, yet never satisfy; but those of religion are substantial and satisfying; there is no danger of excess.
Matthew Henry's Whole Bible CommentaryVerses 7-14 God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here, 1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (v. 7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2 Tim. 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2 Tim. 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Ps. 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Ps. 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (Jn. 15:3); it will cleanse our way, Ps. 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece. II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, v. 10, 11. 1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them. 2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Eze. 3:17; 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning. 3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable. III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose. 1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera-and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone. 2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, 1 Jn. 1:7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, v. 13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num. 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it. 3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, v. 14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Ps. 66:18. Observe, (1.) What his services were-the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Ps. 45:1. (2.) What was his care concerning these services-that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him. In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it. |
