Psalm 119: thy word is a lamp unto my feet

1557 · John Calvin, Commentary on the Psalms, part 4 (Psalms 93-119:120) 119.105

In this verse the Psalmist testifies that the Divine Law was his schoolmaster and guide in leading a holy life. He thus, by his own example, prescribes the same rule to us all; and it is highly necessary to observe this rule; for while each of us follows what seems good in his own estimation, we become entangled in inextricable and frightful mazes.

1680–1681 · Thomas Manton, Works, vol. VIII Several Sermons Upon the CXIX. Psalm, Sermon CXII. Thy word is a lamp unto my feet, and a light unto my path

The present world, as much as it suits with our carnal nature, it is but like a howling wilderness with respect to Canaan, in which there are many crooked paths and dangerous precipices, yea, many privy snares and secret ambushes laid for us by the devil and his instruments; so that unless we have a faithful guide, a clear, full, and sure direction, we shall certainly miscarry, and every day run into the mouth of a thousand mischiefs. Now God, out of his abundant mercy, hath given us a light, a rule to walk by, to set us clear from these rocks and precipices, and to guide us safe to true happiness. And what is this light? It is his word; so David acknowledged in this verse, thy word is a lamp unto my feet, and a light unto my path.

1710 · Matthew Henry, Commentary on Psalms 119.130

Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place.

1834 · Albert Barnes, Notes on the Bible: Psalms 119.105

The idea is, that the word of God is like a torch or lamp to man in a dark night. It shows him the way; it prevents his stumbling over obstacles, or falling down precipices, or wandering off into paths which would lead into danger, or would turn him away altogether from the path to life.

1893 · J. Rawson Lumby, The Expositor's Bible: The Epistles of St. Peter The Second Epistle of St. Peter, XXII. The Lamp Shining in a Dark Place

And to call God's revelation in His word a lamp is a striking and instructive figure. It is something which you can take with you, and carry into the dark places whither your lot may send you, and use its light just where and when you need it. But its light must be fed by the constant oil of diligent study, or its usefulness will not be found to the full.

1912 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 58 (1912) 3318

Your Word is a lamp unto my feet, and a light unto my path We are walkers through the city of this world and we are often called to go out into its darkness—let us never venture there without the light-giving Word of God, lest we slip. Each man should use the Word of God personally, practically and habitually, that he may see his way and see what lies in it. When darkness settles down upon all around me, the Word of the Lord, like a flaming torch, reveals my way. We would not know the way, or how to walk in it, if Scripture, like a blazing flambeau, did not reveal it. It is a lamp by night, a light by day and a delight at all times! David guided his own steps by it and also saw the difficulties of his road by its beams.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 8. Direction Tenth. The Several Pieces of the Whole Armour of God. Sixth Piece—The

Hide the word in thy heart. This was David’s preservative. ‘Thy word have I hid in mine heart, that I might not sin against thee,’ Ps. 119:11. It was not the Bible in his hand to read it; not the word on his tongue to speak of it; nor in his head to get a notional knowledge of it; but the hiding it in his heart, that he found effectual against sin. It is not meat in the dish, but [in the] stomach, that nourisheth; not physic in the glass, but taken into the body, that purgeth.

1667 · John Flavel, A Saint Indeed (The Great Work of a Christian in Keeping the Heart) 4.3

Would you thus keep your hearts as hath been persuaded? then furnish your hearts richly with the word of God, which is their best preservative against sin. Keep the word and the word will keep you: as the first receiving of the word regenerated your hearts, so the keeping of the word within you, will preserve your hearts; Col. iii. 16. Let the word of Christ dwell richly in you; let it dwell, not tarry with you for a night, and let it dwell richly or plentifully, in all that is of it, in its commands, promises, threats; in all that is in you, in your understandings, memories, consciences, affections; and then it will preserve your hearts; Psal. cxix. 11. Thy word have I hid in my heart, that I might not sin against thee.

1692 · Thomas Watson, The Ten Commandments 4.3

Why did David hide the word in his heart? ‘That I might not sin against thee.’ As one would carry an antidote about him when he comes near a place infected, so David carried the word in his heart as a sacred antidote to preserve him from the infection of sin. When the sap is hid in the root, it makes the branches fruitful; when the seed is hid in the ground, the corn springs up; so, when the word is hid in the heart, it brings forth good fruit.

1834 · Albert Barnes, Notes on the Bible: Psalms 119.11

Thy word have I hid in mine heart - Compare the notes at Psa 37:31. The word rendered "hid" means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up, to hoard - as money or jewels - commonly "hidden" from public view. Job 20:26; Psa 17:14. Then it means to lay up in one's heart, as a secret, inaccessible place; to hide one's thoughts; purposes, designs; or to lay up knowledge or wisdom in the heart as a treasure, Job 10:13; Pro 2:1; Pro 7:1. The meaning here is, that he had "treasured" up the word of God, as the most valuable thing, in his heart; it was "there," though unseen; it constituted the secret power by which he was governed; it was permanently deposited there, as the most valuable of his treasures.

1908–1909 · Alexander Maclaren, Expositions of Holy Scripture: Psalms 119.11

‘I have hid Thy word within my heart.’ There we have the word hidden, or the secret religion of the heart. Now, I have often had occasion to remind you that the Old Testament use of the word ‘heart’ is much wider than our modern one, which limits it to being the seat and organ of love, affection, or emotion; whereas in the Old Testament the ‘heart’ is the very vital centre of the personal self. As the Book of Proverbs has it, ‘out of it are the issues of life,’ all the outgoings of activity of every kind, both that which we ascribe to the head, and that which we ascribe to the heart. These come, according to the Old Testament idea, from this central self. And so, when the Psalmist says, ‘I have hid Thy word within my heart,’ he means ‘I have buried it deep in the very midst of my being, and put it down at the very roots of myself, and there incorporated it with the very substance of my soul.’

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 119.mem.103

Consider then what followeth: “O how sweet are Thy words unto my throat!” (ver. 103). Or, as it is more literally rendered from the Greek, “Thy utterances, above honey and the honeycomb unto my mouth.” This is that sweetness which the Lord giveth, “So that the earth yield her increase:” that we do good truly in a good spirit, that is, not from the dread of carnal evil, but from the gladness of spiritual good.

1557 · John Calvin, Commentary on the Psalms, part 4 (Psalms 93-119:120) 119.103

O how sweet have been thy words to my palate! He again repeats what he had previously stated in different words, that he was so powerfully attracted by the sweetness of the Divine Law, as to have no desire after any other delight. It is possible that a man may be affected with reverence towards the Law of God; but no one will cheerfully follow it, save he who has tasted this sweetness. God requires from us no slavish service: he will have us to come to him cheerfully, and this is the very reason why the prophet commends the sweetness of God’s word so often in this psalm. If it is demanded in what sense he declares that he took such sweet delight in God’s Law, which, according to the testimony of Paul, (1 Corinthians 3:9,) does nothing else but strike fear into men, the solution is easy: The prophet does not speak of the dead letter which kills those who read it, but he comprehends the whole doctrine of the Law, the chief part of which is the free covenant of salvation.

1557 · John Calvin, Commentary on the Psalms, part 4 (Psalms 93-119:120) 119.26

I take the import of the prophet’s words to be this: — That I may meditate upon thy wondrous works, make me to understand thy commandments. We will have no relish for the law of God until he sanctify our minds, and render them susceptible of tasting heavenly wisdom. And from this disrelish springs indifference, so that it is a grievous thing for the world to give a respectful attention to the law of God, having no savor for the admirable wisdom contained in it. With great propriety, therefore, does the prophet pray that this way may be opened to him by the gift of knowledge. From these words we are instructed, that in proportion to the spirit of knowledge given to us, our regard for the law of God, and our delight in meditating on it, ought to increase.

1557 · John Calvin, Commentary on the Psalms, part 5 (Psalms 119:121-150) 119.148

My eyes have prevented the night watchers. The Psalmist here intimates, that he was more sedulously intent on meditating upon the law of God than watchmen of the night were to keep watch. Others are of opinion, that the verb שוח, suach, is put for to discourse. If this opinion is admitted, the sense will be, that the Prophet, not from ostentation, but for the welfare of his brethren, was so desirous of communicating instruction, that he gave himself no rest. The word meditate is, however, more appropriate in this place; for the night is an unseasonable time for discoursing upon the law of God; but at that season, when alone, he silently recalled to his memory what he had previously learned, so that he passed no part of the night without meditating upon the law.

1557 · John Calvin, Commentary on the Psalms, part 4 (Psalms 93-119:120) 119.15

We are aware that the majority of mankind are so much involved in the cares of the world, as to leave no time or leisure for meditating upon the doctrine of God. To meet this callous indifference, he very seasonably commends diligence and attention. And even were we not so ensnared by the world, we know how readily we lose sight of the law of God, in the daily temptations which suddenly overtake us. It is not therefore without reason that the prophet exhorts us to constant exercise, and enjoins us to direct all our energies to the subject of meditation on God’s precepts.

1710 · Matthew Henry, Commentary on Psalms 119.intro

There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it (both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called, 1. God's law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths.

1710 · Matthew Henry, Commentary on Psalms 119.103-104

Here is, 1. The wonderful pleasure and delight which David took in the word of God; it was sweet to his taste, sweeter than honey. There is such a thing as a spiritual taste, an inward savour and relish of divine things, such an evidence of them to ourselves, by experience, as we cannot give to others. We have heard him ourselves, John iv. 42. To this scripture-taste the word of God is sweet, very sweet, sweeter than any of the gratifications of sense, even those that are most delicious. David speaks as if he wanted words to express the satisfaction he took in the discoveries of the divine will and grace; no pleasure was comparable to it.

1710 · Matthew Henry, Commentary on Psalms 119.13-16

He will dwell much upon them in his thoughts (v. 15): I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts.

1765 · John Wesley, Explanatory Notes on Psalms 119.intro

All the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on. It is observable, that the word of God is here called by the names of law, statutes, precepts or commandments, judgments, ordinances, righteousness, testimonies, way and word. By which variety, he designed to express the nature and perfection of God's word. It is called his word, as revealed by him to us; his way, as prescribed by him for us to walk in; his law, as binding us to obedience; his statutes, as declaring his authority of giving us laws; his precepts as directing our duty; his ordinances, as ordained by him; his righteousness, as exactly agreeable to God's righteous nature and will; his judgments, as proceeding from the great judge of the world, and being his judicial sentence to which all men must submit; and his testimonies, as it contains the witness of God's will, and of man's duty. And there is but one of these one hundred and seventy six verses, in which one or other of these titles is not found. The general scope and design of this psalm is, to magnify the law and make it honourable: to shew the excellency and usefulness of divine Revelation, and recommend it to us, by the psalmist's own example, who speaks by experience of the benefits of it, for which he praises God, and earnestly prays for the continuance of God's grace, to direct and quicken him in his way.

1834 · Albert Barnes, Notes on the Bible: Psalms 119.intro

The general subject of the psalm is the law of God considered as a rule of life; as sanctifying the soul; as a support in trial; as imparting happiness to the mind - in its contemplation, and in obedience to it. The psalm appears to have been intended to set forth the excellency of that law, and the happy effects of obeying it, in every variety of form, and with every variety of expression. In its great length, extending to one hundred and seventy-six verses, there was ample opportunity to illustrate this; and the purpose of the author of the psalm seems to have been to see how much could be said on this, and to say all that could be said on it. It is remarkable that a single subject could be pursued so far with so much variety, and with so little that can be regarded as repetition, for there are perhaps no two verses in the psalm so exactly similar that there cannot be seen, either in themselves, or in their connection, some new phase given to the subject, or some new shade of thought not expressed elsewhere. So marked is this design of the psalm, so constant is the reference to the law of God - the testimonies of God - the statutes of God - that, according to the Masora, there is "only one verse in the psalm which does not contain some title or description of the word of God."

1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2340

And you must personally know the sweetness of the Word of God, for to us it is positively unutterable! This much, however, the Psalmist does utter. He tells us that God's Words are surpassingly sweet, for he said, "They are sweeter than honey." Honey is supposed to be the sweetest of all known substances. So David means that if there is anything that can delight the heart of man, God's Word could charm his heart better than that! David means that if there is anything that could cheer a man, God's Word could comfort him better than any other consolation. If there is joy, if there is peace, if there is rest, if there is bliss to be found in anything else—all that, and more than that—can be found in a higher degree in the teachings of God's Word and in the blessings of the Covenant of Grace!

1894 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 3 (Psalms 90-150) 119

One or other of the usual synonyms for the Law—viz., word, saying, statutes, commandments, testimonies, judgments—occurs in every verse, except vv. 122 and 132. The prayers "Teach me, revive me, preserve me—according to Thy word," and the vows "I will keep, observe, meditate on, delight in—Thy law," are frequently repeated. There are but few pieces in the psalmist's kaleidoscope, but they fall into many shapes of beauty; and though all his sentences are moulded after the same general plan, the variety within such narrow limits is equally a witness of poetic power which turns the fetters of the acrostic structure into helps, and of devout heartfelt love for the Law of Jehovah.

1909 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 55 (1909) 3144

I have more understanding than all my teachers: for Your testimonies are my meditation. The man who rightly meditates upon this wondrous Book is, after all, the truly wise man. His wisdom is that of the heart, received by the teaching of the Holy Spirit, and it has a power of understanding in it that will make him wiser than those who are merely book-learned or man-taught.

1910 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 56 (1910) 3197

The Word of God, then, while in itself certainly most sweet, and all the sweeter when we recognize it as coming from God, will only be sweet to us in proportion as we are able to receive it and to feed upon it. Every man must in this case feed for himself. There can be no proxy here. I wonder not at those who think lightly of God's Word, notwithstanding the rapturous admiration they have heard expressed by others, for unless they have tasted it, and felt and handled it, they still must be strangers to its unspeakable sweetness!

329–373 · Athanasius of Alexandria, Festal Letters 11.6

Therefore the righteous and faithful servants of the Lord, who ‘are made disciples for the kingdom of heaven, and bring forth from it things new and old;’ and who ‘meditate on the words of the Lord, when sitting in the house, when lying down or rising up, and when walking by the way;’—since they are of good hope because of the promise of the Spirit which said, ‘Blessed is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of corrupters; but his delight is in the law of the Lord, and in His law doth he meditate day and night;’—being grounded in faith, rejoicing in hope, fervent in spirit, they have boldness to say, ‘My mouth shall speak wisdom, and the meditation of my heart shall be of understanding.’ And again, ‘I have meditated on all Thy works, and on the work of Thy hands has been my meditation.’ And, ‘If I have remembered Thee on my bed, and in the morning have meditated on Thee.’

c. 364–367 · Hilary of Poitiers, Homilies on the Psalms (Tractatus super Psalmos): Psalms I, LIII (LIV), CXXX (CXXXI) 1.12

Meditation in the Law, therefore, does not lie in reading its words, but in pious performance of its injunctions; not in a mere perusal of the books and writings, but in a practical meditation and exercise in their respective contents, and in a fulfilment of the Law by the works we do by night and day, as the Apostle says: Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The way to secure uninterrupted prayer is for every devout man to make his life one long prayer by works acceptable to God and always done to His glory: thus a life lived according to the Law by night and day will in itself become a nightly and daily meditation in the Law.

c. 370–419 · Jerome, Letters 127.4

Her delight in the divine scriptures was incredible. She was for ever singing, “Thy words have I hid in mine heart that I might not sin against thee,” as well as the words which describe the perfect man, “his delight is in the law of the Lord; and in his law doth he meditate day and night.” This meditation in the law she understood not of a review of the written words as among the Jews the Pharisees think, but of action according to that saying of the apostle, “whether, therefore, ye eat or drink or whatsoever ye do, do all to the glory of God.” She remembered also the prophet’s words, “through thy precepts I get understanding,” and felt sure that only when she had fulfilled these would she be permitted to understand the scriptures.

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 1.2

Whoso is in the law, acteth according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needeth not its “letter,” is another thing. “He will meditate by day and by night,” is to be understood either as without ceasing; or “by day” in joy, “by night” in tribulations. For it is said, “Abraham saw my day, and was glad:” and of tribulation it is said, “my reins also have instructed me, even unto the night.”

1557 · John Calvin, Commentary on the Psalms, part 1 (Psalms 1-35) 1.intro

He who collected the Psalms into one volume, whether Ezra or some other person, appears to have placed this Psalm at the beginning, by way of preface, in which he inculcates upon all the godly the duty of meditating upon the law of God. The sum and substance of the whole is, that they are blessed who apply their hearts to the pursuit of heavenly wisdom; whereas the profane despisers of God, although for a time they may reckon themselves happy, shall at length have a most miserable end.

1564 · John Calvin, Commentary on Joshua 1.8

This book of the Law, etc Assiduous meditation on the Law is also commanded; because, whenever it is intermitted, even for a short time, many errors readily creep in, and the memory becomes rusted, so that many, after ceasing from the continuous study of it, engage in practical business, as if they were mere ignorant tyros. God therefore enjoins his servant to make daily progress, and never cease, during the whole course of his life, to profit in the Law. Hence it follows that those who hold this study in disdain, are blinded by intolerable arrogance.

1708 · Matthew Henry, Commentary on Joshua 1.1-9

That he conform himself in every thing to the law of God, and make this his rule v. 7, 8. God does, as it were, put the book of the law into Joshua's hand; as, when Joash was crowned, they gave him the testimony, 2 Kings xi. 12. And concerning this book he is charged, [1.] To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. If ever any man's business might have excused him from meditation, and other acts of devotion, one would think Joshua's might at this time. It was a great trust that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful.

1708 · Matthew Henry, Commentary on Joshua 1.1-9

To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein; and several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; &c.; these he must religiously observe.

1765 · John Wesley, Explanatory Notes on Joshua 1.8

Out of thy mouth - That is, thou shalt constantly read it, and upon occasion discourse of it, and the sentence which shall come out of thy mouth, shall in all things be given according to this rule. Day and night - That is, diligently study, and upon all occasions consider what is God's will and thy duty. The greatness of thy place and employments shall not hinder thee from this work, because this is the only rule of all thy private actions, and publick administrations.

1834 · Albert Barnes, Notes on the Bible: Psalms 1.2

Compare Psa 19:10; Psa 119:97, Psa 119:99. And in his law - On his law, or his truth. "He doth meditate." The word used here, הגה hâgâh, means properly to complain, to mutter; then, to speak; then, to utter in a low complaining voice, as is often done by a person in deep meditation; hence, in the usual sense, to meditate on anything; to think of it. So Jos 1:8 : "Thou shalt meditate therein (the law) day and night."

1834 · Albert Barnes, Notes on the Bible: Psalms 1.2

Day and night - That is, continually - as day and night constitute the whole of time. The meaning is: (a) he does this habitually, or he intentionally forms the habit of meditating on divine truth, by disciplining his mind in order that he may do it; (b) he takes time to do it - designedly setting apart suitable portions of each day, that, withdrawn from the cares of life, he may refresh his spirit by contemplating divine truth, or may become better acquainted with God, and with his duty to him, and may bring to bear upon his own soul more directly the truths pertaining to eternal realities; (c) he does this in the intervals of business, the moments of leisure which he may have during the day - having thus an unfailing subject of reflection to which his mind readily reverts, and in which, amid the cares and toils of life, he finds relaxation and comfort; and (d) he does it in the wakeful hours of night, when sick and tossed upon his bed, or when, for any other reason, his "eyes are held waking."

1872 · Richard Baker, The Treasury of David, vol. 1 (Psalms 1-26) 1.q17

“In his law doth he meditate day and night.” The godly man will read the Word by day, that men, seeing his good works, may glorify his Father who is in heaven; he will do it in the night, that he may not be seen of men: by day, to show that he is not one of those who dread the light; by night, to show that he is one who can shine in the shade: by day, for that is the time for working—work whilst it is day; by night, lest his Master should come as a thief, and find him idle.

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 1 (Psalms 1-26) 1.1-2

And now mark his positive character. “His delight is in the law of the Lord.” He is not under the law as a curse and condemnation, but he is in it, and he delights to be in it as his rule of life; he delights, moreover, to meditate in it, to read it by day, and think upon it by night. He takes a text and carries it with him all day long; and in the night-watches, when sleep forsakes his eyelids, he museth upon the Word of God. In the day of his prosperity he sings psalms out of the Word of God, and in the night of his affliction he comforts himself with promises out of the same book. “The law of the Lord” is the daily bread of the true believer.

1872 · Joseph Caryl, The Treasury of David, vol. 1 (Psalms 1-26) 1.q14

In the plainest text there is a world of holiness and spirituality; and if we in prayer and dependence upon God did sit down and study it, we should behold much more than appears to us. It may be, at once reading or looking, we see little or nothing; as Elijah’s servant went once, and saw nothing; therefore he was commanded to look seven times. What now? says the prophet, “I see a cloud rising, like a man’s hand;” and by-and-by, the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; “meditate often upon it, and there you shall see a light, like the light of the sun.”

1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3270

"In His Law he does meditate day and night" By day he gets little intervals of time to read it, so he steals from his nightly rest, moments in which to meditate upon it. Reading reaps the wheat, meditation threshes it, grinds it and makes it into bread. Reading is like the ox feeding—meditation is its digesting when chewing the cud.