John Calvin Commentary Psalms 119

Some call this the octonary psalm, because through every successive eight verses, the initial words of each line begin with the same letter in alphabetical order. That this was done to aid the memory can be gathered from each part containing a doctrine, which should form a theme of constant meditation among the children of God.

Therefore, to make it less irksome to the reader, the prophet has distinguished every successive eight verses by their beginning each with the corresponding letter of the Hebrew alphabet, and thus all excuses, due to ignorance, are removed, even from the callous and slothful. This help does not extend to those who read it in other languages; but the principle must not be overlooked, that the doctrine exhibited in this psalm should be carefully studied by all the children of God, and treasured up in their hearts, to make them more conversant with it. Regarding the author, I assert nothing, because it cannot be determined, even by probable conjecture, who he was; and commentators agree that no satisfactory conclusion can be reached on this matter. As David surpassed all others in terms of poetical and devotional talent, I will not hesitate occasionally to insert his name.

It is appropriate to note certain terms that frequently occur in the psalm. Of the term תורה, torah, I say nothing; though derived from a word meaning to instruct, it is nevertheless uniformly understood as law. Some of the Rabbis affirm that חוקים, chukim, signifies statutes, or divinely appointed rites, the reason for which is very obvious.

They say that פקדים, phikudim, denotes those precepts which relate to natural justice. It is certain that משפטים, mishpatim, signifies commandments, because this is proved by the etymology of the word. As for עדות, edoth, the Hebrews understand it as the doctrine of the law, but with the clear indication that it also encompasses the way God enters into covenant with his people.

The precepts of the law are called judgments and righteousness, to inform us that God enjoins nothing except what is right and just, and that mankind should seek no other rule for perfecting holiness than what consists in regulating their lives by obeying the law.

The meaning is almost synonymous when they are called the ways of the Lord, suggesting that those who do not depart from the law's direction can safely conclude they are not in danger of going astray. The ordinances of God, and the edicts and offerings, have the term חוקים, chukim, applied to them indiscriminately, and פקודים, phikudim, refers to different kinds of justice, as is clear from many parts of Scripture, which demonstrates that there is no foundation for the subtle distinction and difference previously noted.

And in this psalm, almost all these terms are synonymous, as the context will show. To secure greater respect for the law, the prophet adorns it with a variety of titles, constantly taking care to impress upon us the same doctrine. I will now proceed to consider the contents of the psalm.

Blessed are they who are upright. In these words the prophet presents the same paradox that we encountered at the beginning of the Book of Psalms.

All people naturally aspire to happiness, but instead of searching for it on the right path, they deliberately prefer to wander through endless detours, leading to their ruin and destruction. The Holy Spirit rightly condemns this apathy and blindness.

If it were not for human cupidity, which, with brutish impetuosity, hurries them in the opposite direction, the meaning of the words would seem quite plain to them. Indeed, the further a person wanders from God, the happier they imagine themselves to be.

Consequently, everyone treats as a fable what the Holy Spirit declares about true piety and the service of God. This is a doctrine that scarcely one in a hundred accepts.

The term way is used here for the manner, course, or way of life. Therefore, he calls those "upright in their way" whose sincere and consistent desire is to practice righteousness and to devote their lives to this purpose. In the next clause of the verse, he specifies more clearly that a godly and righteous life consists in walking in the law of God. If a person follows their own whim and caprice, they are certain to go astray; and even if they enjoy the applause of the whole world, they will only weary themselves with utter vanity.

But one may ask whether the prophet excludes from the hope of happiness all who do not worship God perfectly. If this were his meaning, it would follow that no one except angels would be happy, since the perfect observance of the law is to be found nowhere on earth.

The answer is easy: When uprightness is demanded of the children of God, they do not lose the gracious remission of their sins, in which their salvation alone consists. So, while the servants of God are happy, they still need to take refuge in his mercy, because their uprightness is not complete.

In this way, those who faithfully observe the law of God are said to be truly happy; and thus is fulfilled what is declared in Psalm 32:2: Blessed are they to whom God imputeth not sins. In the second verse, the same doctrine is confirmed more fully, by pronouncing blessed, not such as are wise in their own conceit, or assume a sort of fantastical holiness, but those who dedicate themselves to the covenant of God, and yield obedience to the dictates of his law. Furthermore, by these words, he tells us that God is by no means satisfied with mere external service, for he demands the sincere and genuine affection of the heart. And assuredly, if God is the sole judge and disposer of our lives, truth must occupy the primary place in our hearts, because it is not enough for only our hands and feet to be enlisted in his service.

Surely they do not work iniquity. The statement that those who follow God as their guide do not work iniquity may seem to be a mere commonplace and universally admitted truth. The prophet has two reasons for making it: first, to teach us that our life must be entirely under the direction of God; and second, that we may more diligently and carefully attend to His doctrine.

It is acknowledged by everyone that those who render obedience to God are in no danger of going astray, and yet everyone is found turning aside to his own ways. Does not such licentiousness or presumption palpably demonstrate that they have a greater regard for their own devices than for the unerring law of God?

And after all, whenever a person happens to fall, is not the plea of inadvertence instantly alleged, as if no one ever sinned knowingly and voluntarily, or as if the law of God, which is an antidote to all delinquencies because it keeps all our vicious propensities in check, did not provide us with sufficient wisdom to put us on our guard?

The prophet, therefore, very justly declares that those who are instructed in the law of God cannot set up the plea of ignorance when they fall into sin, since they are willfully blind. If they were to attend carefully to God’s voice, they would be well fortified against all the snares of Satan.

To strike them with terror, he informs them in the fourth verse that God demands a rigid observance of the law, from which it may be gathered that He will not allow its contemners to escape with impunity. Besides, by speaking to God in the second person, the prophet places Him before our eyes as a Judge.

I wish that my ways may be directed. The original word כון, kun, is sometimes rendered as establish, and accordingly, it may seem as if the prophet were soliciting for himself the virtue of perseverance. I am rather inclined to understand it as signifying to direct; for, although God plainly instructs us in His law, the obtuseness of our understanding and the perversity of our hearts constantly need the direction of His Spirit.

Our main desire, therefore, should be for an understanding wisely regulated by the law of God, and also for a docile and obedient heart. Next, he adds, if a person carefully observes the law of God, he need have no apprehension that he will ever regret what he has done or undertaken to do.

The word respect intimates that we must not be influenced by our own designs, nor decide, according to carnal reason, what we are to do, but must at once determine that those who do not turn aside, either to the right hand or to the left, from the observance of God’s commandments, are indeed on the right path.

Those who reverently respect His law may not escape the censure of the great majority of mankind, yet the prophet declares that They shall not be ashamed, because they have a good conscience in the presence of God and the angels. With the approval of this heavenly assembly, they are well satisfied and content; for if they depended on the opinion of the world, their courage would soon fail.

He says, all thy precepts, intimating that among the snares of Satan, amid such thick darkness and such great insensibility as ours, the utmost vigilance and caution are necessary if we would aim to be entirely exempt from blame. Therefore, in all that we do, we must endeavor to have the law before us, to keep us from falling.

I will praise you. He affirms it to be a singular instance of the loving-kindness of God if a person has become considerably proficient in His law. As a token and testimony of this, he here offers the giving of thanks to God; as if he were to say, "Lord, you will confer upon me an inestimable blessing if you instruct me in your law."

It follows, therefore, that nothing in this life is more to be desired than this; and my fervent prayer is that we may be truly and fully convinced of its truth. For while carefully searching for such things as we consider advantageous to us, we do not overlook any earthly convenience, and yet we neglect that which is of utmost importance. The phrase, the judgments of your righteousness, means the same as the commandments, in which perfect righteousness is contained. Thus, the prophet commends God’s law because of the complete perfection of the doctrine contained in it. From this verse we learn that no one will praise God sincerely and wholeheartedly except the one who has become so proficient in His school as to shape his life in submission to Him. It is vain to pretend to praise God with the mouth and the tongue if we dishonor Him by our life. Hence the prophet very rightly shows here that the fruit of genuine piety consists in celebrating the praises of God without hypocrisy.

I will observe your statutes. In these words he declares it to be his intention to observe the law of God, but, conscious of his own weakness, he utters a prayer that God would not deprive him of his grace. The term forsake can have two interpretations: either that God withdraws his Spirit, or that he permits his people to be brought low by adversity, as if he had forsaken them.

The latter interpretation agrees best with the context and is most in accordance with the phrase immediately following, very far. The prophet is not altogether averse to the trial of his faith; only he is fearful that it might fail if the trial were to be too long prolonged. Therefore, he desires to be treated with tenderness in his infirmity.

“O God! You see my frame of mind, and, as I am but a man, do not conceal too long from me the tokens of your favor, or defer helping me longer than is proper for me, lest, imagining myself to be forsaken by you, I turn aside from the direct pursuit of godliness.”