Psalms 119:171

171, 172. Let my lips pour forth praise,

Because thou teachest me thy statutes.

Let my tongue sing of thy word,

For all thy commandments are righteousness.

The optative form of the verb in Psa_119:172 is in favour of a similar rendering in Psa_119:171. He prays for a spirit of joyous, exuberant thankfulness for God’s continuous teaching, and for the character of the law which is the substance of that teaching.

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.

Psa 119:171 My lips shall utter praise, when thou hast taught me thy statutes.

Ver. 171. My lips shall utter praise] Eructabunt labia mea hymnum. A metaphor either from a fountain casting out waters; vel a ructu qui eibum copiosum sequitur. Semper, et hilariter.

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.

171. (Psa 119:171) My lips shall pour forth praise; for thou wilt teach me thy statutes. The first verb means to cause to gush or flow, and is the same with that in Psa 19:2; Psa 78:2. It here denotes eager, abundant, and unceasing praise. The last clause expresses the confident expectation of the blessing so often and importunately asked throughout the psalm. As if he had said, Now shall my lips praise, for I am about to receive what I had prayed for; thou wilt, indeed, teach me thy statutes. The translation when thou hast taught me (or shalt teach me) is less exact, less forcible, and really included in the other.

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

The word signifieth to pour forth continually.

All his prayer and desire is to profit in the word of God.

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

Here is, 1. A great favour which David expects from God, that he will teach him his statutes. This he had often prayed for in this psalm, and urged his petition for it with various arguments; and now that he is drawing towards the close of the psalm he speaks of it as taken for granted. Those that are humbly earnest with God for his grace, and resolve with Jacob that they will not let him go unless he bless them with spiritual blessings, may be humbly confident that they shall at length obtain what they are so importunate for. The God of Israel will grant them those things which they request of him. 2. The grateful sense he promises to have of that favour: My lips shall utter praise when thou hast taught me. (1.) Then he shall have cause to praise God. Those that are taught of God have a great deal of reason to be thankful, for this is the foundation of all these spiritual blessings, which are the best blessings, and the earnest of eternal blessings. (2.) Then he shall know how to praise God, and have a heart to do it. All that are taught of God are taught this lesson; when God opens the understanding, opens the heart, and so opens the lips, it is that the mouth may show forth his praise. We have learned nothing to purpose if we have not learned to praise God. (3.) Therefore he is thus importunate for divine instructions, that he might praise God. Those that pray for God's grace must aim at God's glory, Eph 1:12.

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

Verse 171. My lips shall utter praise] תהלה tehillah, a song of praise.

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

171. My lips shall speak praise. David now shows in another way than in the preceding verse, how high a privilege he accounted it to be admitted by God among the number of His disciples, and to profit aright in His school, by declaring that, if so privileged, he will hasten forward to render thanks to him with fluent tongue. The word נבע, naba, which he employs, is a metaphor taken from the bubbling up of fountains, and accordingly it signifies not simply to speak, but to pour forth speech copiously. As therefore he a little before showed the earnestness of his desire by praying, so now he affirms that his rejoicing will bear testimony that he desires nothing more than to be thoroughly imbued with heavenly truth. He again confirms the doctrine, That the way by which we become truly wise is, first by submitting ourselves to the Word of God, and not following our own imaginations; and, secondly, by God’s opening our understanding and subduing it to the obedience of his will. He here joins together both these truths — namely, that when God has set before us His law, from which we are to learn what, ever is profitable for our welfare, He, at the same time, teaches us inwardly. It were not enough to have our ears stricken with the outward sound, did not God illuminate our minds by the Spirit of understanding, and correct our obduracy by the Spirit of docility. As the labor of teachers is to no purpose until virtue and efficacy has been given to it, so it is also to be noticed that such as are truly taught of God, are not led away from the law and the Scriptures by secret revelations, like some fanatics, who think that they linger still at their A B C, unless disdainfully trampling under foot the Word of God, they fly away after their own foolish fancies.

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.

TAU.

(171) Shall utter.—Better, preserving the metaphor of the Hebrew, pour forth a stream of praise.

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

I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do (o). A sheep he was, a sheep of Christ, given him by the Father; known by him, and that knew him; knew his voice, and followed him; a sheep of his hand, and of his pasture; one of the lost sheep of the house of Israel, who had been lost in Adam, though recovered by grace; and had gone astray before conversion, but now returned to the Shepherd and Bishop of souls; and since conversion had gone astray from the Shepherd and fold, from the word and precepts of it, through inadvertence, the prevalence of corruption, the snares of the world, and the temptations of Satan; which he both deprecates and owns, Psa 119:10; though it may be understood, as it is by many interpreters, of his being forced, by the persecutions of his enemies, to wander from the courts of God, and from place to place:

seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows:

for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution.

(o) So Aristotle observes, Hist. Animal. l. 9. c. 3. the same word that is used for feeding sheep is also translated "wander", Num. xiv. 33. so "errant" is used by Virgil for feeding with security, Bucolic. Eclog. 2, Vid. Servium in ib.

Next: Psalms Chapter 120

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

My lips shall utter praise, when thou hast taught me thy statutes - The sentiment here is the same as in Psa 119:7. The language is varied, but the meaning here, as in that verse, is, I will praise thee in proportion as I learn thy precepts or thy law. The more I learn of thy will, the more I will praise thee. I shall see more for which to offer praise and adoration, and I shall be more and more inclined to praise and adore time. Each new degree of knowledge will excite a corresponding desire to praise thee. This will be true of all who love God, while this life lasts, and forever. The ever-increasing knowledge of God will excite ever-increasing praise; and as God is infinite and eternal, it follows that the increase of knowledge and of happiness, in those who are saved, will be eternal. These things will go hand in hand forever and ever.

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

Ver. 171. My lips shall utter praise, when thou hast taught we thy statutes. He will not always be pleading for himself, he will rise above all selfishness, and render thanks for the benefit received. He promises to praise God when he has obtained practical instruction in the life of godliness: this is something to praise for, no blessing is more precious. The best possible praise is that which proceeds from men who honour God, not only with their lips, but in their lives. We learn the music of heaven in the school of holy living. He whose life honours the Lord is sure to be a man of praise. David would not only be grateful in silence, but he would express that gratitude in appropriate terms: his lips would utter what his life had practised. Eminent disciples are wont to speak well of the master who instructed them, and this holy man, when taught the statutes of the Lord, promises to give all the glory to him to whom it is due.

Ver. 171. My lips shall utter praise. You have stood at the fountain head of a stream of water, and admired while it bubbled up, and ran down in a clear little rivulet, till at length it swelled the mighty river. Such is the allusion here. The heart taught of God, cannot contain itself, but breaks out in praise and singing. This would be the effect of divine illumination, and this would be felt to be a privilege, yea, and a high duty. Have you not found so, believers, specially on common occasions? Be assured, such utterances are the sign of a renewed heart; yea, of a heart filled with all gratitude of right feeling. John Stephen.

Ver. 171. My lips shall utter praise, etc.

O make me, Lord, thy statutes learn!

Keep in thy ways my feet,

Then shall my lips divinely burn;

Then shall my songs be sweet.

Each sin I cast away shall make

My soul more strong to soar;

Each deed of holiness shall wake

A strain divine the more.

My voice shall more delight thine ear

The more I wait on time;

The service bring my song more near

The angelic harmony.

T. H. Gill, in "Breathings of the Better Life" 1881.

Ver. 171. Taught; taught to praise; praising; praising for being taught.

Ver. 171. Learning to sing by learning to obey.

Ver. 171. The Happy Scholar.

1. He rejoices in the lesson he has learnt.

2. In the Teacher who has taught him.

3. Looks forward to the end of his lesson as the time for the full singing of his song. C.A.D.

Ver. 171. Lessons in Praise.

1. It is saints' work.

2. It is sacred work, not to be hurriedly rushed into.

3. It needs Spirit instructed singers. W.B.H.

Psalms 119:172*

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

My lips shall utter praise, when thou hast taught me thy statutes; rather, let my lips pour forth praise, for thou teachest me thy statutes. The psalmist feels that his prayer for enlightenment (ver. 169b) is answered, or just about to be answered, and that therefore it behooves him to gush forth with praise like a fountain (comp. ver. 7).

Joy in God"s response.

The metaphor in the Hebrew is "pour forth a stream of praise." "You have stood at the fountain-bead of a stream of water, and admired while it bubbled up and ran down in a cleat" little rivulet, tilt at length it swelled into the mighty river. Such is the allusion here. The heart taught of God cannot contain itself, but breaks out in praise and singing. This would be the effect of Divine illumination, and this would be felt to be a privilege, yea, a high duty" (John Stephen).

I JOY FINDS EXPRESSION IS PRAISE. "IS any merry, let him sing psalms." There are natural expressions, by the body and the bodily faculties, of all the various emotions. Let a man be unsophisticated, and free from external restraints, and his body will respond to his moods. He will tear things if he is vexed. He will drop his head if he is convicted of doing wrong. He will flush if lie is taken by surprise; and so on. If a man is glad, he wants to sing. Send a party of young people out for a day of pleasure, and they must sing. The genuine religious man, who finds joy in God anti in God"s Word, must praise; he cannot help it. He must become ungenuine in order to keep praise in. Our public services have so much of the element of praise, because it is expected that God"s people will ever be full of the "joy of the Lord.

II PRAISE FINDS RENEWAL FOR THE JOY. Many things live and grow through expression, and soul-joy in God is one of them. Silence joy, and it will fade and die down. Let it speak, let it sing, and it will ever grow louder, stronger, worthier. We shall love to sing, delight in singing, and so the joy of our hearts will grow stronger and stronger. Praise has its aspect as a duty we owe to God. "Whoso offereth praise glorifieth me." But we need not miss seeing how much it does for us, in the renewing of our soul"s joy in God. 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.

May my lips pour out praise

The psalmist speaks of his lips as if they were a container and his praise a liquid that could be poured out. Here the word "lips" is a synecdoche which represents the whole person. AT: "I desire to praise you much" (See: Metaphor and Synecdoche)

my tongue sing

The psalmist speaks of his tongue either 1) as if it were a person or 2) as a synecdoche for his whole being. AT: "me sing" (See: Metaphor and Synecdoche)

translationWords

praise

statute

word of God

command

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

will utter will speak.

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.