John Calvin Commentary Psalms 119:1

"Blessed are they that are perfect in the way, Who walk in the law of Jehovah." — Psalms 119:1 (ASV)

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.