Psalms 119:16

Psa 119:16 I will delight myself in thy statutes: I will not forget thy word.

Ver. 16. I will delight myself] Deliciabor; the Arabic hath it, lectitabo leges tuas, I will oft read over thy laws.

I will not forget] Men do therefore forget the word, because they delight not in it; they seldom forget where they lay their money.

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.

Ver. 16. I will delight myself in thy statutes. In this verse delight follows meditation, of which it is the true flower and outgrowth. When we have no other solace, but are quite alone, it will be a glad thing for the heart to turn upon itself, and sweetly whisper, "I will delight myself. What if no minstrel sings in the hall, I will delight myself. If the time of the singing of birds has not yet arrived, and the voice of the turtle is not heard in our land, yet I will delight myself." This is the choicest and noblest of all rejoicing; in fact, it is the good part which can never be taken from us; but there is no delighting ourselves with anything below that which God intended to be the soul's eternal satisfaction. The statute book is intended to be the joy of every loyal subject. When the believer once peruses the sacred pages his soul burns within him as he turns first to one and then to another of the royal words of the great King, words full and firm, immutable and divine.

I will not forget thy word. Men do not readily forget that which they have treasured up, that which they have meditated on (Ps 119:15), and that which they have often spoken of (Ps 119:13). Yet since we have treacherous memories it is well to bind them well with the knotted cord of "I will not forget."

Note how two "I wills" follow upon two "I haves." We may not promise for the future if we have altogether failed in the past; but where grace has enabled us to accomplish something, we may hopefully expect that it will enable us to do more.

It is curious to observe how this verse is moulded upon Ps 119:8: the changes are rung on the same words, but the meaning is quite different, and there is no suspicion of a vain repetition. The same thought is never given over again in this Psalm; they are dullards who think so. Something in the position of each verse affects its meaning, so that even where its words are almost identical with those of another the sense is delightfully varied. If we do not see an infinite variety of fine shades of thought in this Psalm we may conclude that we are colour blind; if we do not hear many sweet harmonies, we may judge our ears to be dull of hearing, but we may not suspect the Spirit of God of monotony.

Ver. 16. I will delight myself, etc. He protested before that he had great delight in the testimonies of God: now he saith he will still delight in them. A man truly godly, the more good he doth, the more he desires, delights and resolves to do. Temporisers, on the contrary, who have but a show of godliness, and the love of it is not rooted in their heart, how soon are they weary of well doing! If they have done any small external duty of religion, they rest as if they were fully satisfied, and there needed no more good to be done by them. True religion is known by hungering and thirsting after righteousness, by perseverance in well doing, and an earnest desire to do more.

But to this he adds that he will not forget the word. The graces of the Spirit do every one fortify and strengthen another; for ye see meditation helps consideration. Who can consider of that whereof he thinks not? Consideration again breeds delectation; and as here ye see, delectation strengthens memory: because he delights in the word he will not forget the word; and memory again renews meditation. Thus every grace of the Spirit helps another; and by the contrary, one of them neglected, works a wonderful decay of the remnant. William Cowper.

Ver. 16 I will delight myself When righteousness, from a matter of constraint becomes a matter of choice, it instantly changes its whole nature, and rises to a higher moral rank than before. The same God whom it is impossible to move by law's authority, moves of his own proper and original inclination in the very path of the law's righteousness. And so, we, in proportion as we are like unto God, are alive to the virtues of that same law, to the terror of whose severities we are altogether dead. We are no longer under a schoolmaster; but obedience is changed from a thing of force into a thing of freeness. It is moulded to a higher state and character than before. We are not driven to it by the God of authority. We are drawn to it by the regards of a now willing heart to all moral and all spiritual excellence. Thomas Chalmers, 1780-1847.

Ver. 16. Meditation must not be a dull, sad, and dispirited thing: not a driving like the chariots of the Egyptians when their wheels were taken off, but like the chariots of Amminadib (So 6:12) that ran swiftly. So let us pray, Lord, in meditation make me like the chariots of Amminadib, that my swift running may evidence my delight in meditating. Holy David makes delight such an ingredient or assistant here, that sometimes he calls the exercise of meditation by the name of "delight, "speaking in the foregoing verse of this meditation, "I will meditate of thy precepts, "and in Ps 119:16, I will delight myself in thy statutes; which is the same with meditation, only with superadding the excellent qualification due meditation should have; the name of delight is given to meditation because of its noble concomitant holy joy and satisfaction. Nathanael Ranew.

Ver. 16. Delight myself. The word is very emphatic: evetva, eshtaasha, I will skip about and jump for joy. Adam Clarke.

Ver. 16. I will not forget. Delight prevents forgetfulness: the mind will run upon that which the heart delighteth in; and the heart is where the treasure is (Mt 6:21). Worldly men that are intent upon carnal interests, forget the word, because it is not their delight. If anything displeases us, we are glad if we can forget it; it is some release from an inconvenience, to take off our thoughts from it; but it doubles the contentment of a thing that we are delighted in, to remember it, and call it to mind. In the outward school, if a scholar by his own averseness from learning, or by the severity and imprudence of his master, hath no delight in his book, all that he learns is lost and forgotten, it goeth in at one ear, and out at the other: but this is the true art of memory, to cause them to delight in what they learn. Such instructions as we take in with sweetness, they stick with us, and run in our minds night and day. So saith David here, I will delight myself in thy statutes: I will not forget thy word. Thomas Manton.

Ver. 16. Forget. I never yet heard of a covetous old man, who had forgotten where he had buried his treasure. Cicero de Senectute.

Ver. 16.

1. What there is to be delighted in.

2. What comes of such delight: "I will never forget."

3. What comes of such memory more delight.

Psalms 119:17*

Ver. 17-24 In this section the trials of the way appear to be manifest to the Psalmist's mind, and he prays accordingly for the help which will meet his case. As in the last eight verses he prayed as a youth newly come into the world, so here he pleads as a servant and a pilgrim, who growingly finds himself to be a stranger in an enemy's country. His appeal is to God alone, and his prayer is specially direct and personal. He speaks with the Lord as a man speaketh with his friend.

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

16. (Psa 119:16) In thy statutes I will delight myself; I will not forget thy word. Delight or enjoy myself, seek my pleasure, find my happiness. Hero ends the second stanza, in which all the verses except one (Psa 119:12) begin not only with the same letter but the same word, the preposition in.

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

Verse 16. I will delight myself] The word is very emphatical: אשתעשע eshtaasha, I will skip about and jump for joy.

14. He must exult in God's word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation.

15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.

ANALYSIS OF LETTER BETH. - Second Division

In the first part the psalmist, having commended God's law, from its Author - God, and its end - happiness, shows us in the second part the efficacy and utility of it to a holy life, without which there can be no happiness. And in order to show this effect, he chooses the most unlikely subject.

I. A young man, in whom the law of the members is most strong; he wants experience; he is headstrong, and generally under the government, not of reason nor religion, but of his own passions.

II. The psalmist shows that, to cleanse the way of such, he must "take heed to them," watch over them, and "remember his Creator in the days of his youth."

As a man must become holy in order to be happy, he shows how this holiness is to be attained, and adduces his own experience.

1. Seek God with thy "whole heart." Be truly sensible of your wants.

2. Keep and remember what God says: "Thy words have I hidden," &c.

3. Reduce all this to practice: "That I might not sin against thee."

4. Bless God for what he has given: "Blessed art thou," &c.

5. Ask more: "Teach me thy statutes."

6. Be ready to communicate his knowledge to others: "With my lips have I declared."

7. Let it have a due effect on thy own heart: "I have rejoiced," &c.

8. Meditate frequently upon them: "I will meditate," &c.

9. Deeply reflect on them: "I will have respect," &c. As food undigested will not nourish the body, so the word of God not considered with deep meditation and reflection will not feed the soul.

10. Having pursued the above course, he should continue in it, and then his happiness would be secured: "I will not forget thy word. I will (in consequence) delight myself in thy statutes."

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

16. Cp. Psa_119:47; Psa_119:70.

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.

Open thou mine eyes,.... The eyes of my heart or understanding, as Kimchi; or, "reveal mine eyes" (t); take off the veil from them: there is a veil of darkness and ignorance on the hearts of all men, with respect to divine and spiritual things; their understandings are darkened, yea, darkness itself. This veil must be removed; the scales must drop from their eyes; their eyes must be opened and enlightened, before they can discern spiritual things contained in the word of God; and even good men need to have the eyes of their understandings more and more enlightened into these things, as the psalmist here petitions, and the apostle prays for his Ephesians, Eph 1:17;

that I may behold wondrous things out of thy law; the law strictly taken, which had great and excellent things in it; and was wonderful for the compendiousness of it; for the justice, holiness, and equity of its precepts; especially for its spirituality, and above all for Christ, being the end of it; the two last more particularly could only be discerned by a spiritual man: or rather the five books of Moses, the almost only Scriptures extant in David's time, in which there were many wonderful things concerning Christ; some delivered by way of promise and prophecy of him, under the characters of the seed of the woman, the seed of Abraham, the Shiloh, and the great Prophet; and many others in dark figures, types, and shadows, which required a spiritual sight to look into; of which the rock and manna, the brasen serpent, passover, &c. are instances: but rather, as the word "law" signifies "doctrine", the doctrine of the Gospel may be meant; which contains mysteries in it, respecting the trinity of Persons in the Godhead, the person of Christ, his incarnation, sufferings and death; the blessings of grace through him; the doctrines of peace, pardon, righteousness, eternal life, and the resurrection of the dead; with many others.

(t) "revela oculos meos", Pagninus, Montanus, Musculus, Cocceius, Gejerus, Michaelis; "velamen detrahe oculis meis", Tigurine version.

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

I will delight myself in thy statutes - I will find my happiness in thy laws. See Psa 1:2, note; Psa 112:1, note.

I will not forget thy word - I will not allow the world to crowd it out of my mind.

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

I will delight myself in thy statutes. (comp. vers. 24, 40, 47, 70, 77, etc.; and see also Psa_1:2) I will not forget thy Word. That which is "laid up in the heart" (ver. 11) can never be forgotten.

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

I shall occupy myself Heb. אשתעשע, I shall engage, like (Isa. 17:7): “man shall turn to his Maker”; (Exod. 5:9) “and let them not engage (ישעו) in useless things.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.