Psalms 119:33

Psa 119:33 HE. Teach me, O LORD, the way of thy statutes; and I shall keep it [unto] the end.

Ver. 33. Teach me, O Lord, the way of thy statutes] Which is both hard to hit and dangerous to miss; teach me, therefore.

And I shall keep it] Lex iubet, gratia iuvat. Oh beg of God that we may persevere, since the evening crowneth the day, &c.

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_119:33-36

Teach me, O Lord, the way of Thy statutes; and I shall keep it unto the end.

Ethical instruction

I. Ethical instruction is instruction in duty. There is no knowledge so important as the knowledge of our obligations to ourselves, to society, and to God. Scientific instruction is nothing to this, even theological instruction is not to be compared to this in importance. Ethical instruction is the great want of man. This instruction is here represented as instruction in the statutes, the law, commandments, testimonies. All words representing the same thing--duty.

II. Ethical instruction is to be sought of God. There is no teaching so difficult as effectual moral teaching. Men are more disposed to learn anything rather than their duty--history, science, philosophy, anything. Hence God alone can effectually teach it.

III. Ethical instruction is to be sought of God in order to be practised. Why does the author of these words pray for God to instruct him in His commandments? In order that he might speculate in moral science and talk eloquently on such subjects? No; but in order that he might keep it unto the end, observe it with my whole heart, go in the path of Thy commandments. Moral knowledge is to be practised. (Homilist.)

The Divine Teacher and scholar

1. What be these statutes?

(1) As a statute-law the Word written sets down limits and rules, how far we are to go, and what to do, and leave undone.

(2) As statutes are enforced with rewards and penalties, so are the Lords precepts, in keeping of which is great reward, and no less danger in transgressing any of them.

2. Whose be they?

(1) God is the Author of them all.

(2) He is the principal object or subject-matter of them.

(3) He is the preserver and maintainer of them.

(4) They are His by eminency, for the excellence and perfection of them, and to distinguish them from all the laws and statutes of men.

3. Why doth David call the Word the way of Gods statutes?

(1)A metaphor, implying--

(a)That we are all travellers here in a strange country (Heb_11:13-14). But the way we know not, nor can man or angel teach us the way, unless God show it to us, as He did to Adam, who could lose his way, but of himself could never find it.

(b) That God hath made known the way in His Word; called the way, because it points us the way, as also because it leads us to heaven and happiness, as a way tends to some end, or intended place.

(c) That this way and Word of God must be known of us, as the way must be of a traveller. And therefore as travellers, and as David here, we must be ever asking after the way.

(d) That as a traveller must keep the beaten and high-way, so must these statutes be pathed and trodden of all the travellers of heaven; neither must we turn out of this way to the right or left hand.

(e) That whosoever are out of this way, and transgress these statutes, they wander from the God of peace, and from life, are out of Gods protection, and liable to all the curses of the law, as men out of the kings highway are out of the kings protection. Hence it is said of wicked men (Psa_14:3). These things lie in the metaphor.

(2) Then for the singularity of this way: he saith, Thy way, not ways; for Gods way is but one, but by-paths are many. Many are the sciences, and other knowledges worthy our labour and pains; but David above all desires the knowledge of this one and only way of God and of salvation.

4. Why doth David desire to be taught of God?

(1) David had good means, and was most diligent in the use of them; he was a diligent reader, and spent nights and days in meditation of the Word; but yet to all these, and above all these, he desires Gods teaching, without which all these are in vain.

(2) He knows that all other teachers can but teach the ear; God alone teacheth and openeth the heart (Act_16:14). And whereas Satan and wicked men may have a great deal of speculative knowledge, and go to hell, he desires an inward teacher, and to be inwardly taught by the teaching of the Spirit.

(3) He here craveth four things in this one petition, beyond all mens teaching:

(a) Teach me to attend the way of Thy statutes, that I may understand them, and Thy Word be not a clasped book unto me; neither may I, by missing the right scope, pervert the same to mine own destruction.

(b) Teach me to affect the way of Thy statutes, that my heart may melt as Josiahs at the hearing of the law, and be pricked and broken with the threats of it, as were those converts that cried, Men and brethren, what shall we do to be saved? (Act_2:37). When the promises are preached, or promulgated, let my heart dilate and open itself, as the thirsty ground, and rejoice that it understandeth the Word taught, as (Neh_8:13).

(c) Teach me to believe Thy statutes; for all true and comfortable knowledge is applicatory; it rests not in the understanding, but is a firm assent in the will, laying hold on the thing known. And this must we pray, seeing all knowledge, not mingled with faith, is unprofitable.

(d) Teach me to obey Thy statutes; for all sound knowledge is practical; and to know Christ as the truth is in Christ, is to cast off the old man with his lusts, and put on the new. This must be our prayer, that the Lord would so teach us His way as we may walk in it; that tie would so take us into His school as to become both more skilful and more holy; that seeing not hearers, but doers are justified, our portion may be in their blessedness, that hear the Word and keep it. (T. Taylor, D. D.)

God the source of instruction

I. Who it is that teaches.

II. What it is that God teaches.

III. How God teaches.

IV. The result of being taught the way of Gods statutes by God himself. We shall keep them unto the end. (T. Dale, M. A.)

The province of reason in matters of religion

I shall consider the word reason, as denoting the power, generally, of apprehending truth, and applying it to its proper uses;--a power which distinguishes man from all other animated beings around him, and fits him for performing duties and enjoying pleasures, of which they are totally incapable. That God is our teacher, and that He communicates instruction by His works and by His Word, is one of the first lessons which human reason should learn. After becoming satisfied of this, we are to make it our object to discover what is the instruction which He actually communicates. And as our chief concern is with the truths of revelation, our chief business is H apply ourselves, in the proper use of our rational powers, to the study of the Holy Scriptures. The position which I take on this subject will require that two things in particular should be set aside, as not falling within the province of reason. The first is, attempting to originate truth. And the second is, sitting in judgment upon any of the doctrines or facts, which God makes known. The remarks I have made may furnish a ready answer to a question often proposed to us by rationalists. If, say they, we are to bow with such submission to the Word of God, and H receive so implicitly all its doctrines and precepts, and are never at liberty to call in question the reasonableness or truth of any of its dictates; then what has reason to do? I reply, it has everything to do, which falls within its province; everything for which it was designed; everything to which it is competent.

1. The province I have assigned to reason, evidently corresponds with its nature. To learn is an employment peculiarly congenial to the essential properties of the human mind. Every created, finite mind must, from its very nature, be dependent for all its knowledge on the uncreated, infinite mind. While our reason is duly sensible of this, and confines itself to the business of learning what God reveals, its efforts are all natural and safe. But whenever it leaves the place of a learner, and undertakes, by its own power, to originate any doctrine or fact, it undertakes a work which is unnatural and dangerous, and which will inevitably lead to false and hurtful conceptions.

2. Confining reason to the province which I have now assigned H it, will conduce to the honour of God. He is, in fact, the fountain of all created intelligence; and H acknowledge Him as such, is only to treat Him according to truth,--to render Him the honour which is His due.

3. Confining our reason to the work which I have assigned to it, will conduce directly to intellectual improvement. An acquaintance with the truths of religion will enlarge and elevate our understandings; and it will produce this effect in a much higher degree than our acquaintance with objects of inferior value. But there is no way for us H become acquainted with the truths of religion, except by learning them of our Divine teacher, in the use of the means which He has appointed.

4. Confining reason to its legitimate province will contribute in the highest degree to our moral improvement. If we pass in review all that God has made known H us; the holy law He has given us; the sin and ruin of all men in consequence of one mans disobedience; the eternal purposes of God; the Trinity; the whole work of the Redeemer; regeneration by the Holy Spirit; the perseverance of the saints, considered as a duty on their part, and a matter of promise on Gods part; and the everlasting retributions of the future world; we shall find, in each case, that the doctrine which produces the salutary effect is just that which God has clearly revealed, and which every person of common understanding is capable of knowing. It is the belief of the simple truths, the plain, intelligible facts taught in the Scriptures, which has raised the character of the saints to the highest elevation; has given strength to the weak, comfort to the afflicted, and freedom to the slaves of sin; and has prepared the people of God for the most glorious achievements. (L. Woods, D. D.)

God the teacher

This psalmist held that a man could see nothing unless God showed it to him. He held that a man could learn nothing unless God taught him; and taught him, moreover, in two ways. First taught him what he ought to do, and then taught him how to do it. Surely this man was, at least, a reasonable and prudent man, and showed his common sense. For supposing that you were set adrift in a ship at sea, to shift for yourself, would it not be mere common sense to try and learn how to manage that ship, that you might keep her afloat and get her safe to land? You would try to learn the statutes, laws, and commandments, and testimonies, and judgments concerning the ship, lest by your own ignorance you should sink her, and be drowned. You would try to learn the laws about the ship; namely the laws of flotation, by fulfilling which vessels swim, and by breaking which vessels sink. You would try to learn the commandments about her. They would be any books which you could find of rules of navigation, and instruction in seamanship. You would try to learn the testimonies about the ship. And what would they be? The witness, of course, which the ship bore to herself. The experience which you or others got from seeing how she behaved--as they say--at sea. And from whom would you try to learn all this? from yourself? I trust not. You would go to the shipbuilder and the shipmaster for your information. Just as--if you be a reasonable man--you will go for your information about this world to the builder and maker of the world--God Himself. And lastly; you would try to learn the judgments about the ship: and what would they be? The results of good or bad seamanship; what happens to ships, when they are well-managed or ill-managed. It would be too hard to have to learn that by experience; for the price which you would have to pay would be, probably, that you would be wrecked and drowned. But if you saw other ships wrecked near you, you would form judgments from their fate of what you ought to do. If you could find accounts of shipwrecks, you would study them with the most intense interest; lest you too should be wrecked, and so judgment overtake you for your bad seamanship. Now, the only way to attain eternal life is to know, and keep, and profit by Gods laws, Gods commandments, Gods testimonies, Gods judgments; and therefore it is that the psalmist says so often that these laws and commandments are life. But some will say, How shall I learn? I am very stupid, and I confess that freely. And when I have learnt, how shall I act up to my lesson? For I am very weak; and that I confess freely likewise. How, indeed? Stupid we are, the cleverest of us; and weak we are, the strongest of us. And if God left us to find out for ourselves, and to take care of ourselves, we should not sail far on the voyage of life without being wrecked, and going down body and soul to hell. But, blessed be God, He has not left us to ourselves. He has not only commanded us to learn: He has promised to teach. And he who wrote the 119th psalm knew that well; and therefore his psalm is a prayer, a prayer for teaching, and a prayer for light; he cries to God--My soul cleaveth to the dust. I am low-minded, stupid, and earthly at the best. Oh, quicken Thou me; that is--Oh, give me life--more life-according to Thy Word. (C. Kingsley, M. A.)

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

Ver. 33-40. A sense of dependence and a consciousness of extreme need pervade this section, which is all made up of prayer and plea. The former eight verses trembled with a sense of sin, quivering with a childlike sense of weakness and folly, which caused the man of God to cry out for the help by which alone his soul could be preserved from falling back into sin.

Ver. 33. Teach me, O LORD, the way of thy statutes. Child like, blessed words, from the lips of an old, experienced believer, and he a king, and a man inspired of God. Alas, for those who will never be taught. They dote upon their own wisdom; but their folly is apparent to all who rightly judge. The Psalmist will have the Lord for his teacher; for he feels that his heart will not learn of any less effectual instructor. A sense of great slowness to learn drives us to seek a great teacher. What condescension it is on our great Jehovah's part that he deigns to teach those who seek him. The lesson which is desired is thoroughly practical; the holy man would not only learn the statutes, but the way of them, the daily use of them, their tenor, spirit, direction, habit, tendency. He would know that path of holiness which is hedged in by divine law, along which the commands of the Lord stand as sign posts of direction and mile stones of information, guiding and marking our progress. The very desire to learn this way is in itself an assurance that we shall be taught therein, for he who made us long to learn will be sure to gratify the desire.

And I shall keep it unto the end. Those who are taught of God never forget their lessons. When divine grace sets a man in the true way he will be true to it. Mere human wit and will have no such enduring influence: there is an end to all perfection of the flesh, but there is no end to heavenly grace except its own end, which is the perfecting of holiness in the fear of the Lord. Perseverance to the end is most certainly to be predicted of those whose beginning is in God, and with God, and by God; but those who commence without the Lord's teaching soon forget what they learn, and start aside from the way upon which they professed to have entered. No one may boast that he will bold on his way in his own strength, for that must depend upon the continual teaching of the Lord: we shall fall like Peter, if we presume on our own firmness as he did. If God keeps us we shall keep his way; and it is a great comfort to know that it is the way with God to keep the feet of his saints. Yet we are to watch as if our keeping of the way depended wholly on ourselves; for, according to this verse, our perseverance rests not on any force or compulsion, but on the teaching of the Lord, and assuredly teaching, whoever be the teacher, requires learning on the part of the taught one: no one can teach a man who refuses to learn. Earnestly, then, let us drink in divine instruction, that so we may hold fast our integrity, and to life's latest hour follow on in the path of uprightness! If we receive the living and incorruptible seed of the word of God we must live: apart from this we have no life eternal, but only a name to live.

The "end" of which David speaks is the end of life, or the fulness of obedience. He trusted in grace to make him faithful to the utmost, never drawing a line and saying to obedience, "Hitherto shalt thou go, but no further." The end of our keeping the law will come only when we cease to breathe; no good man will think of marking a date and saying, "It is enough, I may now relax my watch, and live after the manner of men." As Christ loves us to the end, so must we serve him to the end. The end of divine teaching is that we may persevere to the end.

The portions of eight show a relationship still. GIMEL, begins with prayer for life, that he may keep the word (Ps 119:17); DALETH cries for more life, according to that word (Ps 119:25); and now HE opens with a prayer for teaching, that he may keep the way of God's statutes. If a keen eye is turned upon these verses a closer affinity will be discerned.

Upon this Octonary the Notes furnished by Mr. Marchant, one of the Tutors of the Pastors' College, are so excellent that we give them entire.

SECTION h HE.

SUBJECT: THE LAW OF JEHOVAH TO BE SET BEFORE THE EYES, THE WIND, THE FEET, AND THE HEART.

Key phrase: dtrma drkel Mqh. Set up before thy servant thy word (Ps 119:38).

Ver. 33. THE WORD SET UP BEFORE THE EYES. Teach me; literally, "point out, ""indicate to me." hry, as used here, means "to send out the hand, "especially in the sense of pointing out. Hence "to show, ", "to indicate, ""to teach." The Psalmist here prays for direction in its more superficial form: Many paths were before his eyes leading down to death: one path was before him, leading unto life. He here asks to be shown which is Jehovah's way. If the Lord will ever show his eyes which way is the right way, then he will keep it unto the end. Here is light wanted for the eyes. As the Indian pursues his trail with unerring eye and unfaltering step, so, watching for every deviation which might take us astray, we should pursue the way which leadeth unto life.

Ver. 33-40. In this Octonarius, now and again, the same prayer is repeated, of which several times mention has before been made. For he prays that he may be divinely taught, governed, strengthened, and defended against the calumnies, reproaches, and threatenings of his enemies. And the prayer is full of the most ardent longings, which is manifest from the same resolve being so frequently repeated. For the more he knows the ignorance, obscurity, doubts, and the imbecility of the human mind, and sees how men are impelled by a slight momentum, so that they fall away from the truth and embrace errors repugnant to the divine word, or fall into great sins, the more ardently and strongly does he ask in prayer that he may be divinely taught, governed, and strengthened, lest he should cast away acknowledged truth, or plunge himself into wickedness. And by his example he teaches that we, also, against blindness born with us, and the imbecility of our flesh, and also against the snares and madness of devils should fortify ourselves with those weapons; namely, with the right study and knowledge of the divine Word, and with constant prayer. For if so great a man, who had made such preeminent attainments, prayed for this, how much more ought they to do so, who are but novices and ignorant beginners. This is the sum of this Octonarius. D. H. Mollerus.

Ver. 33-40. In this part, nine times does the Psalmist send up his petition to his God, and six of these he accompanies with a reason for being heard... These petitions are the utterances of a renewed heart; the man of God could not but give utterance to them such was the new refining process that had taken place upon him... The outline runs thus: Petitions are offered for Instruction (Ps 119:33) and Understanding (Ps 119:34), and likewise for Spiritual Ability (Ps 119:35) and Inclination (Ps 119:36). These are followed by petitions for Exemption from the Spirit of Vanity (Ps 119:37), and for Divine Quickening (Ps 119:37). The Lord is besought to make good his Word of Promise to his servant (Ps 119:38), and to deliver him from Feared Reproach. Last of all, the man of God places his prayer for quickening upon the ground of the Divine Righteousness (Ps 119:40). May the Divine Spirit teach us to compare ourselves with what we find here, as we would see the salvation of our God! John Stephen.

Ver. 33-40. I observe that in this one octonary which is not to be found in any of the rest, namely, that in every several verse there is a several prayer. In the first whereof he prays to be taught, and then promises to take in that which God shall teach him. He had before resolved to run in this way; but he felt forthwith his own natural aberrations, and therefore he cometh to this guide to be taught. Richard Greenham.

Ver. 33. Teach me, O LORD, the way of thy statutes, etc. Instruction from above is necessary for the children of God, while they continue in this world. The more we know, the more we shall desire to know; we shall beg a daily supply of grace, as well as of bread; and a taste of "the cluster of Eshcol" will make us long after the vintage of Canaan (Nu 13:23). Religion is the art of holy living, and then only known when it is practised; as he is not a master of music who can read the notes which compose it, but he who has learnt to take a lesson readily from the book, and play it on his instrument; after which the pleasure it affords will be sufficient motive for continuing so to do. George Horne.

Ver. 33. Teach me, O LORD, the way of thy statutes, etc. In the sincerity of your hearts go to God for his teaching. God is pleased with the request. "Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing" (1Ki 3:9, 10). Oh, beg it of God, for these three reasons

1. The way of God's statutes is worthy to be found by all.

2. It is hard to be found and kept by any.

3. It is so dangerous to miss it, that this should quicken us to be earnest with God. Thomas Manton.

Ver. 33. Teach me, O LORD, etc. "He who is his own pupil, "remarks S. Bernard, "has a fool for his master." A soldier who enters on a march does not settle for himself the order of his going, nor begin the journey at his own will, nor yet choose pleasant short cuts, lest he should fall out of rank, away from the standards, but gets the route from his general, and keeps to it; advances in a prescribed order, walks armed, and goes straight on to the end of his march to find there the supplies provided by the commissariat. If he goes by any other road, he gets no rations, and finds no quarters ready, because the general's orders are that all things of this kind shall be prepared for those who follow him, and turn not aside to the right hand or the left. And thus he who follows his general does not break down, and that for good reasons; for the general consults not for his own convenience, but for the capability of his whole army. And this, too, is Christ's order of march, as he leads his great host out of the spiritual Egypt to the eternal Land of Paradise. Ambrose, quoted by Neale and Littledale.

Ver. 33. Teach me, O LORD, the way, etc. It should never be forgotten, as this fifth section teaches us, that there is a way marked out by God's own appointment for all his people to walk in, and in which to persevere. Others lay down a path each for himself, and keeping to it think they are safe. David did not trust to anything of this kind; he was only desirous of being found in the way of God's ordinance, and to be so taught of God as to keep it to the end; or as the original reads, keep it the end, the end of his profession, the salvation of his soul. W. Wilson.

Ver. 33. Teach me, O LORD, the way of thy statutes; and I shall keep it, etc. If thou continue a teacher of me, saith David, I shall continue a servant to thee. Perseverance cannot be unless continual light and grace be furnished to us from the Lord. As the tree which hath not sap at the root may flourish for a while, but cannot continue; so a man, whose heart is not watered with the dew of God's grace continually, may for a time make a fair show of godliness, but in the end he will fall away, We bear not the root, but the root bears us: let us tremble and fear. If we abide not in our Lord, we become withered branches, good for nothing but the fire. Let us alway pray that he would ever abide with us, to inform us by his light, and lead us by his power, in that way which may bring us to himself. William Cowper.

Ver. 33. Statutes, from a word signifying to mark, trace out, describe and ordain;because they mark out our way, describe the line of conduct we are to pursue, and order or ordain what we are to observe. Adam Clarke.

Ver. 33. God's "statutes" declare his authority and power of giving us laws. Matthew Pool, 1624-1679.

Ver. 33. Unto the end, or, by way of return, or reward, or gratitude to thee; God's mercy in teaching being in all reason to be rewarded or answered by our observing and taking exact care of what he teaches. Or else by analogy with Ps 19:11, where the keeping his commandments brings great reward with it: it may here be rendered bqe (understanding the preposition l) for the reward, meaning the present joy of it, Ps 119:32, not excluding the future crown. H. Hammond.

Ver. 33. Unto the end. Quite through;the Hebrew is, to the heel. The force of the words seems to be, "Quite through, from head to foot." Zachary Mudge, 1744.

Ver. 33-34. Unto the end. He will be no temporizer;he will keep it "to the end." He will be no hypocrite;he will keep it "with his whole heart." Adam Clarke.

Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.

Ver. 33-40. Faithfulness secured by divine in working. Prayer for divine teaching, understanding, constraint, and control of heart and eyes, to ensure persevering and wholehearted faithfulness (Ps 119:33-37). The Psalmist, thus established in the word, prays for the establishment of the word to himself (Ps 119:38); deprecates the reproach of unfaithfulness (Ps 119:39); and enforces the whole prayer by the vehemence of the desire which prompts it (Ps 119:40).

Ver. 33. In this prayer for grace observe,

1. The person to whom he prays: "0 Lord."

2. The person for whom: "teach me."

3. The grace for which he prayeth: to be taught.

4. The object of this teaching: "The way of thy statutes." The teaching which he begs, is not speculative, but practical, to learn how to walk in the way of God. T. Manton.

Ver. 33. The superior efficacy of divine teaching: it secures holy practice and insures its perpetuity.

Ver. 33-34. Light from above.

1. The blinding power of sin. "Teach me", i.e., "point out to me." "Give me understanding." Whatever may have been the original amount of light which came item eating from the tree of knowledge of good and evil, that light has long been insufficient.

(a) Men need light to discern the right way from the wrong.

(b) Men need light to understand the beauties of the right

way. Such beauties line the way of truth on either hand,

but only the God taught mind appreciates them. Even Jesus,

who is the way, the truth, and the life, is as a root out

of a dry ground, till the mind is taught of the Lord. Sin

is the cause of this blindness. The farther any man walks

in the way of sin, the less can he see of the beauties of

holiness.

2. The enlightening grace of the Lord. "Teach me." "Give me understanding." This grace,

(a) May be boldly asked: "If any man lack wisdom let him ask

of God."

(b) Will be freely given. "Who giveth to all men

liberally." "Ask, and it shall be given."

(c) Will be amply sufficient. "I shall keep it unto the

end." "I shall keep Thy law." To see is to follow.

3. The stimulating power of clearly revealed truth. "I shall observe it with my whole heart." To see is not only to follow, but to follow with love and gladness. It is written of the light which will come before the throne, "We shall be like him, for we shall see him as he is." "O thou, that dwellest between the Cherubim, shine forth, "even here, on the way that leads to thy presence. F.G.M.

Ver. 33-35. Alpha and Omega.

1. God, the giver of spiritual instruction: Ps 119:33.

2. Of spiritual understanding, without which this instruction is in vain: Ps 119:34.

3. Of grace for practical obedience when thus instructed: Ps 119:35.

4. For wholehearted obedience: Ps 119:84.

5. For final perseverance: Ps 119:33. C.A.D.

Ver. 33-36. Human Dependence on Divine help.

1. There can be no steady keeping in the way of the Lord without the Lord's guidance: Ps 119:83.

2. There can be no observing of the way with the heart without Divine light for the mind: Ps 119:34.

3. There can be no diligent pursuit of the way till divine energy be given to the will: Ps 119:35.

4. There can be no true love of the way unless the heart be constrained by the love of God: Ps 119:36. He who said, "Without me ye can do nothing, "is necessary for us to see the way, to understand the way, to walk in the way, and to love the way. F. G. M.

Psalms 119:34*

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

HE.

Psa 119:33-35. Teach me, &c., and I will keep it — Or, that I may keep it; that I may persevere; for apostacy proceeds from the want of wisdom and understanding; unto the end — Hebrew, עקב, to the heel, that is, quite through, from head to foot. Make me to go, &c., in thy commandments — By directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight — Forsake not him who delighteth in thee, and in thy service; and as thou hast wrought in me to will, do thou also work in me to do.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The eightfold He. He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun עקב, used also elsewhere as an accus. adverb., in the signification ad extremum (Psa 119:33 and Psa 119:112) is peculiar to our poet. אצּרנּה (with a Shebג which takes a colouring in accordance with the principal form) refers back to דּרך. In the petition "give me understanding" (which occurs six times in this Psalm) חבין is causative, as in Job 32:8, and frequently in the post-exilic writings. בּצע (from בּצע, abscindere, as κέρδος accords in sound with κείρειν) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (Sa1 8:3), and as a name of a vice, covetousness, and in general selfishness. שׁוא is that which is without real, i.e., without divine, contents or intrinsic worth, - God-opposed teaching and life. בּדרכך

(Note: Heidenheim and Baer erroneously have בּדרכיך with Jod. plural., contrary to the Masora.)

is a defective plural; cf. חסדך, Psa 119:41, וּמשׁפּטך, Psa 119:43, and frequently. Establishing, in Psa 119:38, is equivalent to a realizing of the divine word or promise. The relative clause אשׁר ליראתך is not to be referred to לעבדּך according to Psa 119:85 (where the expression is different), but to אמרתך: fulfil to Thy servant Thy word or promise, as that which (quippe quae) aims at men attaining the fear of Thee and increasing therein (cf. Psa 130:4; Psa 40:4). The reproach which the poet fears in Psa 119:39 is not the reproach of confessing, but of denying God. Accordingly משׁפּטיך are not God's judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

33. (Psa 119:33) Guide me, Jehovah, (in) the way of thy statutes, and I will keep it (to the) end. The first verb is here used in its primary sense of shewing or pointing out the way, from which is deduced the secondary one of teaching. Keep it, observe it, adhere to it, keep in it. The last word in Hebrew, which occurs above, in different senses and connections,

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

119:33-40 He (ה): As a student, the poet asks his teacher, God, to renew life and to transform disgrace into righteousness.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He showeth that he cannot follow on to the end, except God teach him ofttimes, and lead him forward.

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

Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job 36:22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them - "the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying, This is the way, walk in it" Isa 30:21. 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, Jo1 5:20.

II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: "I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught." If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: "I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity." It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man.

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

LETTER ה HE. - Fifth Division

Verse 33. Teach me, O Lord, the way of thy statutes] To understand the spiritual reference of all the statutes, c, under the law, required a teaching which could only come from God.

I shall keep it unto the end.] Here is a good thing asked for a good end. He wishes for heavenly teaching not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.

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

33. Teach me, O Jehovah/the way of thy statutes. He again presents the same prayer which he has already frequently done in this psalm, it being of the last importance for us to know that the main thing in our life consists in having God for our governor. The majority of mankind think of anything rather than this, as that which they ought to ask from God. The Holy Spirit, therefore, often inculcates this desire, and we ought always to keep it in mind, that not only the inexperienced and unlearned, but those who have made great progress, may not cease to aspire after farther advancement. And as the Spirit of understanding comes from above, they should seek to be guided by his invisible agency to the proper knowledge of the law.

In the second clause of the verse the prophet points out the particular kind of doctrine of which he treats, that which virtually and effectually tends to renovate the heart of man. Interpreters explain the word עקב, ekeb, two ways. Some would have it to denote wages or reward, and then the Psalmist’s meaning would be: After I have been well instructed, then shall I know that those who apply themselves to the observance of thy law will not labor in vain; and, therefore, for the sake of the reward, I will keep thy commandments, persuaded that thou wilt never disappoint thy servants. Others render it, until the end, because those whom God teaches he teaches successfully, and, at the same time, strengthens them for prosecuting their journey without feeling lassitude or languor by the way, and enables them to persevere with constancy until they arrive at the termination of their course. I am far from supposing that he has no reference to the grace of perseverance. Let my readers, however, consider whether this verse may not be taken simply as the words stand in the original. The preposition until is not expressed by the prophet, who merely says, I will keep the end. “Lord, I have need of constant teaching, that I may not fall short of, but keep my eye continually upon my mark; for thou commandest me to run in thy course, on condition that death alone should be the goal. Unless thou teach me daily, this perseverance will not be found in me. But if thou guide me, I will be constantly upon the watch, and will never turn away my eyes from my end, or aim.” In my version I have inserted the commonly received reading.

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.

HE.

(33) To the end.—See Psa_119:112. This word, used adverbially, is peculiar to this psalm.

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

33. Teach me] Or, instruct me in …; the verb from which tôrâh, ‘instruction,’ ‘law,’ is derived. Cp. Psa_27:11; Psa_86:11.

and I shall keep it] Or, that I may keep it; and similarly in Psa_119:34, that I may keep thy law, yea observe it &c.

unto the end] The word ‘çqeb is generally rendered thus, here and in Psa_119:112, but it nowhere else has this sense. In Psa_19:11; Pro_22:4, it means reward; and so Baethgen would explain it here; I will keep it as reward. “In Psa_19:11 a reward is expected for keeping the law: in Psalms 119 the life which is pleasing to God is itself regarded as reward.”

33–40. Hç. A series of prayers for instruction guidance and strength.

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.

Make me to go in the path of thy commandments,.... Lead, guide, direct me in the path, and use me to it; work in me both to will and to do; give both ability and a willing mind to walk therein; by granting fresh supplies of grace, and more spiritual strength; by drawing with the cords of love, and by putting in him the good spirit of grace, to cause to walk in the statutes of the Lord, and keep his judgments and do them, Eze 36:27;

for therein do I delight; in the law of God, after the inward man; in the commandments of Christ, which are not grievous; in wisdom's ways and paths, which are pleasantness and peace.

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

Teach me, O Lord, the way of thy statutes - This begins a new division of the psalm, indicated by the letter He (ה h, or “h”). The word rendered “teach” means properly to throw, to cast, to hurl; and then, to teach - as if truth were thrown and scattered abroad. The sentiment is the same as in Psa 119:12.

And I shall keep it unto the end - Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.

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

HE

Or, that I may keep it, &c. That I may persevere; for apostacy proceeds from the want of a good understanding.

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

ה, He.

33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law. He earnestly desires to grasp it.

Within his heart arises covetousness, and this internal temptation he wishes to overcome. His external peril is from vanity—the showy forms of worldly good, and the applause of men—the loss of which is the reproach that he fears. In all this he can be successful, according to his largest desire, if he may have more life and fuller, to quicken him in righteousness.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

hHE.

Teach me, O Lord, the way of thy statutes. This is the main prayer of the psalm a prayer for spiritual enlightenment. It occurs eight times (vers. 12, 26, 33, 64, 68, 108, 124, and 135). And I shall keep it unto the end. Either "to the end of my life," or (as Dr. Kay thinks) "to the uttermost.

Vers. 33-40. "Teach me, O Lord.

The verses of this section contain, apparently, an enumeration of various facts which rendered it essential that the Lord should teach him, if ever he were to learn. As it has been said, the man who wrote this psalm knew two things first, that there was something he must and would learn, for all his well-being depended upon it; and this something was the Word of God, which he calls now by one name and now by another. But he knew a second thing, and that was he could never teach himself; God must teach him. This is the burden of his prayer, not only in this section, but throughout the psalm. For the difficulties in the way of his acquiring this knowledge were many and great. He suggests some of them here.

I LACK OF PERSEVERANCE. What knowledge he already had gained was sufficient to make him set out on the way; but soon he became ready to halt, and did halt. God must instruct him if he were ever to continue steadily on to the end. "Ye did run well; who did hinder you?" So said St. Paul to some of his converts: and how often the like has to be said still! (cf. the seed on the stony ground, Mt 13)

II HALF-HEARTEDNESS. (Ver. 34) Here was another difficulty, as it is to this day. People can be got to keep part of the Law of God, but not all of it they will make some reserves. And if they are not conscious of this, they know that it is not with the "whole heart" that they serve God. The psalmist confesses his failure here, and prays that God would so give him understanding that he may observe God"s Law with his whole heart.

III INABILITY TO DO WHAT HE WOULD. He delighted in the path of God"s commandments (ver. 35), but yet was unable "to go" therein. No doubt he could talk about it, pray about it, feel warmly, speak fervently, and desire sincerely about it, but then came this miserable powerlessness which he asks God to overcome, and to make him "go in," etc. (Rom_7:14-19) Here is another reason for seeking the help of God, and it exists still.

IV COVETOUSNESS. (Ver. 36) If the Lord does teach the soul, then there will follow "understanding" (ver. 34) power of will (ver. 35) and inclination of the heart to God"s testimonies (ver. 36), so that all these requests are but different forms of that with which the section begins, "Teach me, O Lord." And here in this thirty-sixth verse he names another hindrance covetousness. St. Paul speaks of it as "the root of all evil," as indeed it is. (cf. 1Ti_6:9, 10 Col_3:5 Mat_13:22) It so drags the heart away from God, that only he can turn it back again.

V LOVE OF VANITY. (Ver. 37) The runner in the race that does not keep his eye fixed steadily on the goal, but turns his eyes now to this side and now to that, whenever they are attracted by some vanity, will indeed need quickening in God"s way. This wandering gaze of the soul, how many failures in the Christian race is it answerable for!

VI INSTABILITY. Here it is again, as in vers. 35 and 40 delighting in the path of God"s commandments, yet needing power to go; so now here is the soul devoted to God"s fear, but yet needing to be established. The Word of God is not insecure and unstable, but the soul is so m regard to it. As to its truth, as to its value, as to its power, Lord, make it sure to us!

VII FEAR OF REPROACH. This does, indeed, bring a snare. How many know God"s judgments are good, but yet fear "reproach"!

VIII LACK OF SPIRITUAL ENERGY. (Ver. 40) Longing, yet unable to attain. Longing without God"s quickening will not avail. S.C.

Man"s purpose, and God"s help.

In multiplied forms the difficulty of reconciling God"s sovereignty and man"s responsibility, God"s help and man"s energy, is presented to us in Scripture. But the difficulty is always intellectual only. It is one that the heart solves with perfect ease. It knows well how the inspiration of unseen ones does ennoble and strengthen our human activity; and its apprehension of God makes him to be nearer and dearer than any unseen friend of human fellowship. Ask the mind to explain how we can be "working out our own salvation" and God can be "working in us," and it is baffled into silence. Ask the heart if this twofoldness of the religious life is ever actually realized, and it will say, "It is true, I know it to be true in the experience of my life." He who said, "I live, yet not I, Christ liveth in me," was at the very heart of the deepest truth. The psalmist, in his own way, arrives at the same conviction. Let the Lord teach him his will, and he will set all effort upon keeping it. Let God give understanding, and obedience shall be maintained. "I can do all things in him who strengtheneth me

I MAN MUST CHERISH RIGHT PURPOSES. God puts no force on any man; he overrides no man; he does nothing for any man that the man can and ought to do for himself. Unless we resolve to live the godly life; unless we set ourselves upon seeking first God"s kingdom and righteousness, nothing can be done for us. God never comes with help until he is wanted.

II MAN MUST WANT DIVINE HELP IN CARRYING THEM OUT. This sense of need is often a later experience, into which a man comes only on the failure of his self-effort in carrying out his resolves and purposes. But it must come before godly living can take on its higher and more hopeful forms. The earnest man comes at last to say, "O Lord, I am oppressed; undertake thou for me.

III MAN OBTAINS DIVINE HELP WHEN IT IS MADE EVIDENT THAT HE WANTS IT. It would be wasted on him before; it is fully effective on him then. It is true that God helps those who help themselves," but the point to dwell on is, that he who tries to help himself in Divine things is the man who most feels his need of God"s help. 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.

He. The Constancy of the Believer Upheld and Nourished by God’s Word. —

v. 33. Teach me, O Lord, the way of Thy statutes, just what His holy will wants the believer to do in every situation in life; and I shall keep it unto the end, sustained against apostasy by the power of God which flows from the Word.

v. 34. Give me understanding, and I shall keep Thy Law, with a full and proper appreciation of its import; yea, I shall observe it with my whole heart, shunning and despising all half-hearted endeavors where the will of the Lord is concerned.

v. 35. Make me to go in the path of Thy commandments, with the strictest attention to all their directions of conduct; for therein do I delight, rather than in honor and glory for himself before men.

v. 36. Incline my heart unto Thy testimonies, bowing it down to a most careful observance of them, and not to covetousness, this being one of the vices which draws the heart away from the understanding of the truth.

v. 37. Turn a way mine eyes from beholding vanity, making them to pass by, causing them not to notice the many exhibitions of wickedness in the world, since the continued offense may make either callous and indifferent to evil or cause evil lust to arise in the heart, especially with reference to idolatry in its various forms; and quicken Thou me in Thy way, giving to the believer the proper spiritual life and power to overcome all temptations.

v. 38. Stablish Thy Word unto Thy servant, setting it up firmly, making His promises to be fulfilled for the believer, who is devoted to Thy fear, literally, "which," that is, the Word of God, "is to those that fear Thee," it belongs to them, it works the proper fear of God in their hearts.

v. 39. Turn away my reproach which I fear, namely, that of denying the Lord, or that of being unjustly accused of such denial; for Thy judgments are good, the decisions of God’s justice, as revealed in His Word, would surely take from him the reproach of apostasy.

v. 40. Behold, I have longed after Thy precepts, with an urgent desire to be directed by the Word of God in his entire conduct; quicken me in Thy righteousness, filling the believer with life from above and upholding him in all his difficulties, temptations, and trials.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

HE

This is the name of the fifth letter of the Hebrew alphabet. In the Hebrew language, each line of verses 33-40 begins with this letter.

your statutes

This is another way of describing the Law of Moses.

to the end

Possible meanings are 1) "completely" or 2) "to the end of my life" or 3) "to the end of time."

keep your law

"obey your law"

I will observe it with all my heart

"I will surely observe your law" or "I am completely committed to doing what it says"

with all my heart

This is an idiom. AT: "with all my being" or "with everything in me" or "sincerely" (See: Idiom)

translationWords

Yahweh

statute

law

heart

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

and I shall keep it at every step Heb. עקב. I shall keep it in all its paths and the steps of its paths, an expression of “heels” (עקבים), traces in French, footsteps.

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.