Psalms 119:115

Psa 119:115 Depart from me, ye evildoers: for I will keep the commandments of my God.

Ver. 115. Depart from me, ye evildoers] For what reason? there is no doing my duty in your company; besides, a double danger: 1. Infection of sin; 2. Infliction of punishment, Rev 18:4.

For I will keep the commandments] Which it booteth me not to set about unless I do first abandon your society, hating the garment spotted by the flesh, that is, avoiding evil company (saith Mr Perkins), that remora or pest of true piety. See Lev 15:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_119:115

Depart from me, ye evil-doers; for I will keep the commandments of my God.

Go! and they go

You go your way, he says in effect, and I will go mine; I am for obedience, you are not for that, and you are asking the wrong man to be your companion. Away to your own sort!

I. Here is a dismissal that there is absolutely no help for if we will be faithful to God. So incongruous are evil companionships. Two attempting to walk together who as to destination and route are not agreed! Darkness assaying fellowship with light! How contrary the self-seeker to the child of God! What a great gulf between the worldling and the follower after holiness! Strange that association should be thought of. But there is a policy in it. There is a tempter. Ungodliness is eager for recruits. To company with evil men is to walk into the snare. All worldly currents are against godliness, how soon the heart may be drawn from the living God, how mighty the influence of those with whom we voluntarily associate, how soon divine love may be robbed of its fervour, and tenderness of conscience become less. Evil men are the messengers and tools of Satan, and as a matter of course seek to make others like themselves. With what craft-this is often done.

II. Here is a dismissal that when it is meant is always understood, and speedily takes effect. There are many ways of uttering that Depart. There is the formal way, and the timid, apologetic way, and the half-hearted and wavering way. Evil-doers can always tell how much real force there is in that word. And when without any nonsense or faltering they are told to go, they go. Give it forth, not rudely, but with all the truth and strength of your soul. (B. E. Hawkins.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

115. (Psa 119:115) Depart from me, evil doers, and I will keep the commandments of God. The first clause is borrowed from Psa 6:8. The meaning in both cases seems to be, that he has no fear of their enmity. The reason given in this case is, because he is resolved to do the will of God, and is therefore sure of his protection.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

And hinder me not to keep the Law of the Lord.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here is, 1. David's firm and fixed resolution to live a holy life: I will keep the commandments of my God. Bravely resolved! like a saint, like a soldier; for true courage consists in a steady resolution against all sin and for all duty. Those that would keep God's commandments must be often renewing their resolutions to do so: "I will keep them. Whatever others do, this I will do; though I be singular, though all about me be evil-doers, and desert me; whatever I have done hitherto, I will for the future walk closely with God. They are the commandments of God, of my God, and therefore I will keep them. He is God and may command me, my God and will command me nothing but what is for my good." 2. His farewell to bad company, pursuant to this resolution: Depart from me, you evil-doers. Though David, as a good magistrate, was a terror to evil-doers, yet there were many such, even about court, intruding near his person; these he here abdicates, and resolves to have no conversation with them. Note, Those that resolve to keep the commandments of God must have no society with evil-doers; for bad company is a great hindrance to a holy life. We must not choose wicked people for our companions, nor be intimate with them; we must not do as they do nor do as they would have us do, Psa 1:1; Eph 5:11.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 115. Depart from me] Odi profanum vulgus, etarceo, I abominate the profane, and will have no communion with them. I drive them away from my presence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

115. Depart from me, ye wicked! Some explain this verse as if David declared that he would devote himself with more alacrity and greater earnestness to the keeping of the law, when the wicked should have desisted from assaulting him. And, unquestionably, when we feel that God has delivered us, we are more than stupid if this experience does not stir up within us an earnest desire to serve him. If godliness does not increase in us in proportion to the sense and experience we have of God’s grace, we betray base ingratitude. This, then, is a true and useful doctrine; but the prophet meant to convey a different sentiment in this place. As he saw how great a hindrance the ungodly are to us, he banishes them to a distance from him; or rather, he testifies that he will beware of entangling himself in their society. Nor has he said this so much for his own sake as to teach us by his example, that if we would hold on in the way of the Lord without stumbling, we must endeavor, above all things, to keep at the greatest possible distance from worldly and wicked men, not in regard to distance of place, but in respect of intercourse and conversation. Provided we contract an intimate acquaintance with them, it is scarcely possible for us to avoid being speedily corrupted by the contagion of their example. The dangerous influence of fellowship with wicked men is but too evident from observation; and to this it is owing, that few continue in their integrity to the close of life, the world being fraught with corruption’s. From the extreme infirmity of our nature, it is the easiest thing in the world to catch infection, and to contract pollution even from the slightest touch. The prophet, then, with good reason, bids the wicked depart from him, that he may advance in the fear of God without obstruction. Whoever entangles himself in their companionship will, in process of time, proceed the length of abandoning himself to a contempt, of God, and of leading a dissolute life. With this statement agrees the admonition of Paul, in 2 Corinthians 6:14, “Be ye not unequally yoked together with unbelievers.” It was, indeed, beyond the prophet’s power to chase the wicked to a distance from him; but by these words he intimates, that from henceforth he will have no intercourse with them. He emphatically designates God as his God, to testify that he makes more account of him alone than of all mankind. Finding extreme wickedness universally prevailing on the earth, he separated himself from men, that he might join himself wholly to God. At the present day, that bad examples may not carry us away to evil, it greatly concerns us to put God on our side, and to abide constantly in him, because he is ours.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(115) For.—Better, and. The presence of the wicked was a hindrance to religion. It is Israel trying to purify itself from the leaven of evil influence that speaks. The first clause is from Psa_6:8.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

115. Cp. Psa_6:8.

for I will keep … my God] R.V. that I may keep. He would be rid of their presence, that they may no longer hinder him from keeping the law, by evil example or even by actual persecution. Significantly he calls God ‘my God,’ implying that though they profess to serve Him, He is not really theirs.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou puttest away all the wicked of the earth like dross,.... Which is of no worth and value, useless and unprofitable; which is cast into the fire, and separated from the choice metal. This expresses the character and state of wicked men; who are of no account with God, are of no profit and advantage to him; nor to men, but harmful and pernicious; are cast into the fire of God's judgments here, and into everlasting burnings hereafter; and will be separated from the righteous, and have no part and lot with them: these seem to be hypocrites also, who have made a show of being gold and silver, when they were nothing but dross; and being reprobate silver, were rejected of God as such;

therefore I love thy testimonies; which discover such persons when brought to be tried by them; and which require purity of heart and life, and caution against evil ways and evil men, and are a means of preserving from them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Depart from me, ye evil-doers - Workers of iniquity; bad men. See the notes at Psa 6:8. This indicates a determined purpose that nothing should deter or allure him from the service of God. A man who wishes to serve God, and lead a religious life, must separate himself from the society, as such, of unprincipled people.

For I will keep the commandments of my God - This is my fixed resolution. It may be remarked here

(1) that bad people will turn away from the society of one who has formed such a resolution, and who carries it out;

(2) the resolution is a necessary one to be formed and executed, if a man will serve God;

(3) the formation and execution of such a purpose, is the best way to get rid of the society of bad people.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And therefore will avoid your society and conversation, lest I should be hindered from that which is good, and drawn to sin by your evil counsel or example.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 115. Depart from me, ye evil doers. Those who make a conscience of their thoughts are not likely to tolerate evil company. If we fly to God from vain thoughts, much more shall we avoid vain men. Kings are all too apt to be surrounded by a class of men who flatter them, and at the same time take liberty to break the laws of God: David purged his palace of such parasites; he would not harbour them beneath his roof. No doubt they would have brought upon him an ill name, for their doings would have been imputed to him, since the acts of courtiers are generally set down as acts of the court itself; therefore the king sent them packing bag and baggage, saying, "Depart from me." Herein he anticipated the sentence of the last great day, when the Son of David shall say, "Depart from me, ye workers of iniquity." We cannot thus send all malefactors out of our houses, but it will often become a duty to do so where there is right and reason for it. A house is all the better for being rid of liars, pilferers, lewd talkers, and slanderers. We are bound at all hazards to keep ourselves clear of such companions as come to us by our own choice if we have any reason to believe that their character is vicious. Evil doers make evil counsellors. Those who say unto God, "Depart from us, " ought to hear the immediate echo of their words from the mouths of God's children, "Depart from us. We cannot eat bread with traitors."

For I will keep the commandments of my God. Since he found it hard to keep the commandments in the company of the ungodly, he gave them their marching orders. He must keep the commandments, but he did not need to keep their company. What a beautiful title for the Lord this verse contains! The word God only occurs in this one place in all this lengthened psalm, and then it is attended by the personal word "my" "my God."

"My God! how charming is the sound!.

How pleasant to repeat!

Well may that heart with pleasure bound,

Where God hath fixed his seat."

Doddridge.

Because Jehovah is our God therefore we resolve to obey him, and to chase out of our sight those who would hinder us in his service. It is a grand thing for the mind to have come to a point, and to be steadfastly fixed m the holy determination, "I will keep the commandments." God's law is our pleasure when the God of the law is our God.

Ver. 115. Depart from me, ye evil doers, etc. As if he had said, talk no more of it, save your breath, I am resolved on my course, I have sworn, and am steadfastly purposed to keep the commandments of my God; with God's help, there will I hold me, and all the world shall not wrest me from it. Robert Sanderson, 1587-1663.

Ver. 115. Depart from me, ye workers of iniquity, etc. It is common to sin for company, and that cup usually goeth round, and is handed from one to another. It is therefore wise to quit the company which is infected by sin. It can bring thee no benefit. At least evil company will abate the good in thee. The herb of grace will never thrive in such a cold soil. How poorly doth the good corn grow which is compassed about with weeds! Cordials and restoratives will do little good to the natural body, whilst it aboundeth with ill humours. Ordinances are little effectual to souls which are distempered with such noxious inmates. It is said of the mountain Kadish, that whatsoever vine be planted near it, it causeth it to wither and die: it is exceeding rare for saints to thrive near such pull backs. It is difficult, even to a miracle, to keep God's commandments and evil company too; therefore when David would marry himself to God's commands, to love them, and live with them, for better for worse, all his days, he is forced to give a bill of divorce to wicked companions, knowing that otherwise the match could never be made: "Depart from me, ye workers of iniquity, for I will keep the commandments of my God." As if he had said, Be it known unto you, O sinners, that I am striking a hearty covenant with God's commands; I like them so well, that I am resolved to give myself up to them, and to please them well in all things, which I can never do unless ye depart; ye are like a strumpet, which will steal away the love from the true wife. I cannot, as I ought, obey my God's precepts, whilst ye abide in my presence; therefore depart from me, ye workers of iniquity, for I will keep the commandments of my God. George Swinnock.

Ver. 115. Depart from me, ye evil doers. Woe be to the wicked man, and woe to those who adhere to him and associate with him, saith Ben Sira. And even the pagans of old thought that a curse went along with those who kept evil company. To inhabit, or to travel with an impious man, and one not beloved of the gods, was held by them to be unlucky and unfortunate.

Vetabo qui Cercris sacrum

Vulgavit, sub isdem

Sit trabibus, fragilemque mecuin

Solvat phaselum,

as Horace speaks.

They who mysteries reveal

Beneath my roof shall never live,

Shall never hoist with me the doubtful sail.

To dwell under the same roof, or to sail in the same yacht or pleasure boat with profane persons was deemed unsafe and dangerous by men of Pagan principles. How much more, then, ought Christians to be thoroughly persuaded of the mischief and danger of conversing with wicked men? It can no ways be safe to hold correspondence with them. Yea, we are in great danger all the while we are with them. You have heard, I suppose, who it was that would not stay in the bath so long as an arch heretic was there. It was St. John the Evangelist; he would not (as Iranaeus acquaints us) remain in that place because Cerinthus, who denied the divinity of Christ, was then present there. That holy man thought no place was safe where such persons are.

Therefore be mindful of the Apostle's exhortation, and "Come out from among them" (2Co 6:17); listen to that voice from heaven: "Come out, that ye be not partakers of their sins, and that ye receive not of their plagues." Separate yourselves from them lest you not only in damage your souls, but your bodies, lest some remarkable judgment arrest you here, and lest the divine vengeance more furiously assault you hereafter. The fanciful poets tell us that Theseus and Perithous (a pair of intimate friends) loved one another so well that they went down to hell together. I am sure it is no poetical fiction that many do thus; that is to say, that they perish together, and descend into the bottomless pit for company's sake. John Edwards (1637-1716), in "Theologia Reformata."

Ver. 115. Depart from them that depart from God. T. Manton.

Ver. 115. Of my God. As a man can esteem of anything which he knows is his own; so if once he know that God is his, he cannot but love him, and carefully obey him: neither is it possible that any man can give to God hearty and permanent service, who is not persuaded to say with David, He is my God. All the pleasures, all the terrors of the world cannot sunder that soul from God, who can truly say, The Lord is my God. W. Cowper.

Ver. 115.

1. Ill company hinders piety.

2. Piety quits ill company.

3. Piety, in compelling this departure, acts as God will do at the last.

Ver. 115. Evil companionship incompatible with genuine righteousness.

1. They necessitate concealment and compromise.

2. They destroy the capability of communion with God, and the relish for spiritual things.

3. They blunt the sensitiveness of conscience.

4. They involve deliberate disobedience to God. J.F.

Psalms 119:116*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Depart from me, ye evildoers. There is no fellowship between light and darkness, between righteousness and unrighteousness. (2Co_10:16) Good men must separate themselves from those who are manifestly workers of iniquity. (comp. Psa_6:8) For I will keep the commandments of my God (see ver. 106). Association with the wicked hinders men from keeping God"s Law. Not only is there the danger of corruption; (1Co_15:3) but, at the best, attention is distracted, and energies weakened.

The mischievous influence of the disobedient.

"Away from me, ye wicked!" (Prayer-book Version). If we take the psalmist as representing the nation Israel establishing itself again after the Captivity, then the verse expresses its determination to purify itself from the leaven of evil influence; from the power of every one who, and everything which, could be a hindrance to the full and worthy reestablishment of the Jehovah-religion. We may somewhat enlarge on this so as to get a point that will give us practical and helpful applications. Here is a distinct apprehension of the evil influence exerted by the wicked, which rouses indignation, and impels the psalmist to say vigorously, "Away from me, ye wicked!" The wicked man, in the view of the psalmist, is the self-willed man, who refuses to shape his conduct by the rule and Law and will of God. And that sort of man is found in every sphere of human association in the home, the business, the social circle, the senate. And everywhere that man is, he must be, a mischief-maker. What is the mischievous influence that he exerts?

I HE PRESENTS AN EVIL EXAMPLE. This is familiar, but point may be gained by showing that in every sphere of life there are the immature, who are specially susceptible to influence, and unable to resist the attractiveness of evil example. For instance, the insidious doubtings and questionings of the evil ones have no power on the matured, but seriously affect the immature.

II HE BREAKS UP THE UNITY OF ENTERPRISE. He is always the other one, the objector, the one who pulls the other way, who wants something else. He is the drag on all good effort. This may be illustrated in relation to united prayer. He prays against the prayer, and so prevents the blessing which is promised to unity.

III HE BEINGS ON THE JUDGMENTS OF GOD WHICH AFFECT OTHERS BESIDE HIMSELF. "The wicked shall not go unpunished," but it is not possible, under the conditions of human existence, to isolate the punishment to the evildoer. Those in association with him must share in the effects of the judgment (see the cases of Achan, Korah, etc.). The evil-disposed persons in the new Jewish nation might bring judgments on the nation by their willful doings. Therefore the psalmist is anxious for distinct and entire separation from them. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sustain me by your word

"Give me strength as you said you would" or "Enable me to be strong as you promised"

and not be ashamed of my hope

Here "my hope" represents the writer's trust in God and his promises. This can be stated as a complete sentence. AT: "Do not disappoint me" or "Do not cause me shame by not doing what you promised to do"

translationWords

evil

command

God

life

shame

hope

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.