word in evil days; Cheth utters the joy which is inspired by the consciousness that God is his portion, and by communion with those that love his word, and by a persuasion that all things work for good to all who love him; Teth describes the blessed effects of affliction, as described in God's word, in weaning the soul from the world and drawing it nearer to him; Jod represents the example of the resignation and piety of the faithful, especially in affliction, as gently drawing others to God; Caph is an expression of intense desire for the coming of God's kingdom, and the subjection of all things to him, according to the promises of his word. Lamed declares that

the word of God is everlasting, immutable, and infinite in perfection; and, therefore, in Mem it is asserted that God's word is the only treasure-house of true wisdom; and in Nun, that it is the only beacon-light in the darkness and storms of this world; and in Samech, that all sceptical attempts to undermine men's faith in that word are hateful and deadly, and will recoil with confusion on those that make them; and in Ain, is a prayer for steadfastness and soundness of heart and mind, amid all the impiety and unbelief of a godless world; which is followed by an assurance in Pe, that the word of God brings its own light and comfort with it to those who earnestly pray for them, and fills the heart with compassion for those who despise it. In Tzaddi is a declaration that even the youthful soul may stand strong and steadfast, if it has faith in the purity, and truth, and righteousness of God's law; and therefore in Koph, is an earnest prayer for the grace of faith, especially, as is expressed in Resh, in times of affliction, desolation, and persecution, as Schin adds, from the powerful of this world; but even then there is peace, joy, and exultation for those who love God's word. And therefore the psalm concludes, in Tau, with an earnest prayer for the bestowal of the gifts of understanding, assistance, and grace from God, to the soul which owns its weakness, and rests on him alone for support.-Christopher Wordsworth,

1872.

Subject and Connection. This psalm has been called Psalmus literatus, or alphabetites; and the Masora calls it alpa betha rabba. The name Jehovah occurs twenty-two times in the psalm. Its theme is the word of God, which it mentions under one of the ten terms, A, law; 11, way; 7, testimony; pe, precept; p, statute; 3, commandments; on, judgment; 777, word;

, saying, truth; in every verse except verse 122. The last of these terms is scarcely admissible as a term for the word; but it has to sudice only in verse 90. According to this alphabetical series of eight stanzas, the word is the source of happiness to those who walk by it (aleph), of holiness to those who give heed to it (beth), of truth to those whose eyes the Lord opens by his Spirit (gimel), of law to those whose heart he renews (daleth), begets perseverance by its promises (he), reveals the mercy and salvation of the Lord (vau), awakens the comfort of hope in God (zayin), presents the Lord as the portion of the trusting soul (cheth), makes affliction instructive and chastening (teth), begets a fellowship in the fear of God (jod), and a longing for the full peace of salvation (kaph), is faithful and immutable (lamed), commands the approval of the heart (mem), is a light to the path (nun), from which to swerve is hateful (samek), warrants the plea of innocence (ayin), is a testimony to God's character and will (pe), is a law of rectitude (tsade), warrants the cry for salvation (qoph), and prayer for deliverance from affliction (resh), and from persecution without a cause (shin), and assures of an answer in due time (tau). There is here as much order as could be expected in a long alphabetical acrostic.-James G. Murphy, in a "Commentary on the Book of Psalms," 1875.

Whole Psalm.-Dr. Luther and Hilary, and other excellent men, think that here a compendium of the whole of theology is briefly set forth for the things which are said, generally, about the Scripture, and the word of God, and theology, are helpful to the examination of doctrinal questions. In

the first place, it speaks of the author of that doctrine. Secondly, of its authority and certainty. Thirdly, it is declared that the doctrine, contained in the Apostolic and Prophetic books, is perfect, and contains all things which are able to give us instruction unto everlasting salvation. Fourthly, it affirms the perspicuity of the Scripture. Fifthly, its usefulness. Sixthly, its true and saving knowledge and interpretation. Lastly, it treats of practice; how, for instance, the things which we are taught in the word of God are to be manifested and reduced to practice, in piety, moderation, obedience, faith, and hope, in temptations and adversities.-Solomon Gesner, 1559-1605.

Names given to the Law of God.-The things contained in Scripture, and drawn from it, are here called, 1. God's law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world, and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us, and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ the essential, eternal Word is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. 10. His truth or faithfulness, because the principles upon which divine law is built are eternal truths.-Matthew Henry.

Names given to the Law of God. -The next peculiarity to be observed in this psalm is, the regular recurrence of nine characteristic words, at least one or other of which is found in each distich, with one solitary exception, the second distich of the 12th division. These words-law, testimonies, preword, saying, and a word which

cepts, statutes, commandments, judgments, only twice occurs as a characteristic-way. These are, doubtless, all designations of the Divine Law; but it were doing a deep injury to the cause of revealed truth to affirm that they are mere synonyms; in other words, that the sentiments of this compendium of heavenly wisdom are little better than a string of tautologies. The fact is, as some critics, both Jewish and Christian, have observed, that each of these terms designates the same law of God, but each under a different aspect, signifying the different modes of its promulgation, and of its reception.

Each of these words will now be examined in order, and an attempt will be made to discriminate them.

1. "Law." This word is formed from a verb which means to direct, to guide, to aim, to shoot forwards. Its etymological meaning, then, would be a rule of conduct, a kaváv caps. It means God's law in general, whether it be that universal rule called the law of nature, or that which was revealed to his Church by Moses, and perfected by Christ. In strictness, the law means a plain rule of conduct, rather placed clearly in man's sight, than enforced by any command; that is to say, this word does not necessarily include its sanctions.

2. "Testimonies" are derived from a word which signifies to bear witness, to testify. The ark of the tabernacle is so called as are the two tables of stone, and the tabernacle; the earnests and witnesses of God's inhabitation among his people. Testimonies are more particularly God's revealed law; the witnesses and confirmation of his promises made to his people, and earnests of his future salvation.

3. "Precepts." from a word which means to place in trust, mean something entrusted to man, that is committed to thee"; appointments of God,

which consequently have to do with this conscience, for which man is responsible, as an intelligent being.

4. Statutes." The verb from which this word is formed means to engrave or inscribe. The word means a definite, prescribed, written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the passover, etc. But in this psalm it has a more internal meaning ;-that moral law of God which is engraven on the fleshy tables of the heart; the inmost and spiritual apprehension of his will not so obvious as the law and testimonies, and a matter of more direct spiritual communciation than his precepts; the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively employed.

5. " "Commandments, derived from a verb signifying to command or ordain. Such was God's command to Adam about the tree; to Noah about constructing the ark.

6. "Judgments," derived from a word signifying to govern, to judge or determine, mean judicial ordinances and decisions; legal sanctions.

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7. "Word." There are two terms, quite distinct in the Hebrew, but both rendered "word," in each of our authorized versions. The latter of these is rendered saying" in the former volume of this work. They are closely connected since out of twenty-two passages in which "word" occurs, in fourteen it is parallel to it, or in connection with, "saying." From this very circumstance it is evident they are not synonymous.

The term here rendered "word" seems the Aoyos, or Word of God, in its most divine sense; the announcement of God's revealed will; his command; his oracle; at times, the special communication to the prophets. The ten commandments are called by this term in Exodus; and is the oracle in the temple. In this psalm it may be considered as,-(1). God's revealed commandments in general. (2). As a revealed promise of certain blessings to the righteous. (3). As a thing committed to him as the minister of God. (4). As a rule of conduct; a channel of illumination.

8. As to the remaining word " way," that occurs but twice as a characteristic word, and the places in which it occurs must rather be considered as exceptions to the general rule; so that I am not disposed to consider it as intended to be a cognate expression with the above. At all events, its meaning is so direct and simple as to require no explanation; a plain rule of conduct; in its higher sense, the assisting grace of God through Christ our Lord, who is the Way, the Truth, and the Life.-John Jebb, 1846.

EXPOSITION OF VERSES 1 TO 8.

BLESSED are the undefiled in the way, who walk in the law

2 Blessed are they that keep his testimonies, and that seek him with the whole heart.

3 They also do no iniquity: they walk in his ways.

4 Thou hast commanded us to keep thy precepts diligently. 50 that my ways were directed to keep thy statutes!

6 Then shall I not be ashamed, when I have respect unto all thy commandments.

7 I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.

8 I will keep thy statutes: O forsake me not utterly.

These first eight verses are taken up with a contemplation of the blessedness which comes through keeping the statutes of the Lord. The subject is treated in a devout manner rather than in a didactic style. Heart-fellowship with God is enjoyed through a love of that word which is God's way of communing with the soul by his Holy Spirit. Prayer and praise and all sorts of devotional acts and feelings gleam through the verses like beams of sunlight through an olive grove. You are not only instructed, but influenced to holy emotion, and helped to

express the same.

Lovers of God's holy words are blessed, because they are preserved from defilement (verse 1), because they are made practically holy (verses 2 and 3), and are led to follow after God sincerely and intensely (verse 2). It is seen that this holy walking must be desirable because God commands it (verse 4); therefore the pious soul prays for it (verse 5), and feels that its comfort and courage must depend upon obtaining it (verse 6). In the prospect of answered prayer, yea, while the prayer is being answered, the heart is full of thankfulness (verse 7), and is fixed in solemn resolve not to miss the blessing if the Lord will give enabling grace (verse 8).

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The changes are rung upon the words " '-"undefiled in the way,' way walk in his ways," "O that my ways were directed":" keep keep his testimonies," "keep thy directed to keep,' precepts diligently,' "I will keep": and walk"-" walk in the law,' walk in his ways." Yet there is no tautology, nor is the same thought repeated, though to the careless reader it may seem so.

The change from statements about others and about the Lord to more personal dealing with God begins in the third verse, and becomes more and more clear as we advance, till in the later verses the communion becomes most intense and soul-moving. O that every reader may feel the glow which is poured over the verses as they proceed: he will then begin as a reader, but he will soon bow as a suppliant; his study will become an oratory, and his contemplation will warm into adoration. The one subject is the Bible, that we can all take with us, but we shall fail unless the Spirit who is the Inspirer of the sacred law shall hide it in our hearts, and shed abroad within us a fervent love to its precepts and statutes. So may it be.

1. "Blessed." The Psalmist is so enraptured with the word of God that he regards it as his highest ideal of blessedness to be conformed to it. He has gazed on the beauties of the perfect law, and, as if this verse were the sum and outcome of all his emotions, he exclaims, "Blessed is the man whose life is the practical transcript of the will of God." True religion is not cold and dry; it has its exclamations and raptures. We not only judge the keeping of God's law to be a wise and proper thing, but we are warmly enamoured of its holiness, and cry out in adoring wonder, "Blessed are the undefiled!" meaning thereby, that we eagerly desire to become such ourselves, and wish for no greater happiness than to be perfectly holy. It may be that the writer laboured under a sense of his own faultiness, and therefore envied the blessedness of those whose walk had been more pure and

clean; indeed, the very contemplation of the perfect law of the Lord upon which he now entered was quite enough to make him bemoan his own imperfections, and sigh for the blessedness of an undefiled walk.

True religion is always practical, for it does not permit us to delight ourselves in a perfect rule without exciting in us a longing to be conformed to it in our daily lives. A blessing belongs to those who hear and read and understand the word of the Lord; yet is it a far greater blessing to be actually obedient to it, and to carry out in our walk and conversation what we learn in our searching of the Scriptures. Purity in our way and walk is the truest blessedness.

This first verse is not only a preface to the whole psalm, but it may also be regarded as the text upon which the rest is a discourse. It is similar to the benediction of the first psalm, which is set in the forefront of the entire book: there is a likeness between this 119th Psalm and the Psalter, and this is one point of it, that it begins with a benediction. In this, too, we see some foreshadowings of the Son of David, who began his great sermon as David began his great psalm. It is well to open our mouth with blessings. When we cannot bestow them, we can shew the way of obtaining them, and even if we do not yet possess them ourselves, it may be profitable to contemplate them, that our desires may be excited, and our souls moved to seek after them. Lord, if I am not yet so blessed as to be among the undefiled in thy way, yet I will think much of the happiness which these enjoy, and set it before me as my life's ambition.

As David thus begins his psalm, so should young men begin their lives, so should new converts commence their profession, so should all Christians begin every day. Settle it in your hearts as a first postulate and sure rule of practical science that holiness is happiness, and that it is our wisdom first to seek the Kingdom of God and his righteousness. Well begun is half done. To start with a true idea of blessedness is beyond measure important. Man began with being blessed in his innocence, and if our fallen race is ever to be blessed again, it must find it where it lost it at the beginning, namely, in conformity to the command of the Lord.

"The undefiled in the way." They are in the way, the right way, the way of the Lord, and they keep that way, walking with holy carefulness and washing their feet daily, lest they be found spotted by the flesh. They enjoy great blessedness in their own souls; indeed, they have a foretaste of heaven where the blessedness lieth much in being absolutely undefiled; and could they continue utterly and altogether without defilement, doubtless they would have the days of heaven upon the earth. Outward evil would little hurt us if we were entirely rid of the evil of sin, an attainment which with the best of us lies still in the region of desire, and is not yet fully reached, though we have so clear a view of it that we see it to be blessedness itself; and therefore we eagerly press towards it.

He whose life is in a gospel sense undefiled, is blessed, because he could never have reached this point if a thousand blessings had not already been bestowed on him. By nature we are defiled and out of the way, and we must therefore have been washed in the atoning blood to remove defilement, and we must have been converted by the power of the Holy Ghost, or we should not have been turned into the way of peace, nor be undefiled in it. Nor is this all, for the continual power of grace is needed to keep a believer in the right way, and to preserve him from pollution. All the blessings of the covenant must have been in a measure poured upon those who from day to day have been unable to perfect holiness in the fear of the Lord. Their way is the evidence of their being the blessed of the Lord.

David speaks of a high degree of blessedness; for some are in the way, and are true servants of God, but they are as yet faulty in many ways and bring defilement upon themselves. Others who walk in the light more fully, and maintain closer communion with, God are enabled to keep