John Calvin Commentary Psalms 119:108

"Accept, I beseech thee, the freewill-offerings of my mouth, O Jehovah, And teach me thine ordinances." — Psalms 119:108 (ASV)

O Jehovah! I ask you, let the free-will-offerings of my mouth be acceptable. This verse may be read as one connected sentence, or it can be divided into two clauses. According to the first view, the meaning will be: Receive, O Lord, my sacrifices, so that you may teach me your commandments.

If we prefer to divide the verse into two clauses, then it will consist of two separate prayers: first, a prayer that God would accept the prophet’s sacrifices; and, secondly, a prayer that He would instruct him in the doctrine of the law. I am more inclined to follow the first opinion.

The prophet affirms, as we have seen elsewhere, that nothing was more precious to him than to understand the doctrine of the law. It is as if he had said: Lord, according to your good pleasure, accept the sacrifices I offer you; and since my chief desire is to be properly instructed in your law, grant that I may partake of this blessing, which I am so anxious to obtain.

We should note all the places where the knowledge of divine truth is preferred to all the other benefits bestowed upon mankind. Doubtless, since it contains in it the pledge of everlasting salvation, there is good reason why it should be valued as an inestimable treasure. Yet the prophet begins at a point remote from this, praying that God would graciously approve of and accept his services.

By the word נדבות, nidboth, I have no doubt he refers to the sacrifices that were called free-will-offerings. I indeed grant that he speaks properly of vows and prayers. However, because the chosen people, to propitiate God, were accustomed to offer sacrifices according to each person's ability, he alludes to that custom which prevailed under the Law. This is similar to how Hosea (Hosea 14:2) designates the praises of God as the calves of the lips.

God’s purpose in that ceremony was to show the fathers that no prayers were acceptable to Him, except those joined with sacrifice, so that they might always turn their minds to the Mediator.

In this context, the prophet first acknowledges that he was unworthy of obtaining anything by his prayers, and that if God heard him, it proceeded from His free and unmerited grace. Second, he desires that God would be favorable to him by enabling him to profit properly from the doctrine of the law.

The verb רצה, ratsah, which he uses, signifies to favor of mere good will. Therefore, it follows that there is nothing meritorious in our prayers, and that whenever God hears them, it is an exercise of His free goodness.