THY

EXPOSITION OF VERSES 105 TO 112.

HY word is a lamp unto my feet, and a light unto my path.

106 I have sworn, and I will perform it, that I will keep thy righteous judgments.

107 I am afflicted very much quicken me, O LORD, according unto thy word.

108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.

109 My soul is continually in my hand: yet do I not forget thy law.

10 The wicked have laid a snare for me: yet I erred not from thy precepts.

III Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.

112 I have inclined mine heart to perform thy statutes alway, even unto the end.

105. "Thy word is a lamp unto my feet." We are walkers through the city of this world, and we are often called to go out into its darkness; let us never venture there without the light-giving word, lest we slip with our feet. Each man should use the word of God personally, practically, and habitually, that he may see his way and see what lies in it. When darkness settles down upon all around me, the word of the Lord, like a flaming torch, reveals my way. Having no fixed lamps in eastern towns, in old time each passenger carried a lantern with him that he might not fall into the open sewer, or stumble over the heaps of ordure which defiled the road. This is a true picture of our path through this dark world: we should not know the way, or how to walk in it, if Scripture, like a blazing flambeau, did not reveal it. One of the most practical benefits of Holy Writ is guidance in the acts of daily life: it is not sent to astound us with its brilliance, but to guide us by its instruction. It is true the head needs illumination, but even more the feet need direction, else head and feet may both fall into a ditch. Happy is the man who personally appropriates God's word, and practically uses it as his comfort and counsellor, a lamp to his own feet. "And a light unto my path." It is a lamp by night, a light by day, and a delight at all times. David guided his own steps by it, and also saw the difficulties of his road by its beams. He who walks in darkness is sure, sooner or later, to stumble; while he who walks by the light of day, or by the lamp of night, stumbleth not, but keeps his uprightness. Ignorance is painful upon practical subjects; it breeds indecision and suspense, and these are uncomfortable: the word of God, by imparting heavenly knowledge, leads to decision, and when that is followed by determined resolution, as in this case, it brings with it great restfulness of heart.

This verse converses with God in adoring and yet familiar tones. Have we not something of like tenor to address to our heavenly Father?

Note how like this verse is to the first verse of the first octave, and the first of the second and other octaves. The seconds also are often in unison. 106. “I have sworn, and I will perform it, that I will keep thy righteous judgments." Under the influence of the clear light of knowledge he had firmly made up his mind, and solemnly declared his resolve in the sight of God. Perhaps mistrusting his own fickle mind, he had pledged himself in sacred form to abide faithful to the determinations and decisions of his

God. Whatever path might open before him, he was sworn to follow that only upon which the lamp of the word was shining. The Scriptures are God's judgments, or verdicts, upon great moral questions; these are all righteous, and hence righteous men should be resolved to keep them at all hazards, since it must always be right to do right. Experience shows that the less of covenanting and swearing men formally enter upon the better, and the genius of our Saviour's teaching is against all supererogatory pledging and swearing; and yet under the gospel we ought to feel ourselves as much bound to obey the word of the Lord as if we had taken an oath so to do. The bonds of love are not less sacred than the fetters of law. When a man has vowed he must be careful to "perform it," and when a man has not vowed in so many words to keep the Lord's judgments, yet is he equally bound to do so by obligations which exist apart from any promise on our part,-obligations founded in the cternal fitness of things, and confirmed by the abounding goodness of the Lord our God. Will not every believer own that he is under bonds to the redeeming Lord to follow his example, and keep his words? Yes, the vows of the Lord are upon us, especially upon such as have made profession of discipleship, have been baptized into the thrice - holy name, have eaten of the consecrated memorials, and have spoken in the name of the Lord Jesus. We are enlisted, and sworn in, and are bound to be loyal soldiers all through the war. Thus having taken the word into our hearts by a firm resolve to obey it, we have a lamp within our souls as well as in the Book, and our course will be light unto the end.

107. "I am afflicted very much." According to the last verse he had been sworn in as a soldier of the Lord, and in this next verse he is called to suffer hardness in that capacity. Our service of the Lord does not screen us from trial, but rather secures it for us. The Psalmist was a consecrated man, and yet a chastened man; nor were his chastisements light; for it seemed as if the more he was obedient the more he was afflicted. He evidently felt the rod to be cutting deep, and this he pleads before the Lord. He speaks not by way of murmuring, but by way of pleading; from the very much affliction he argues for very much quickening.

"Quicken me, O LORD, according unto thy word." This is the best remedy for tribulation; the soul is raised above the thought of present distress, and is filled with that holy joy which attends all vigorous spiritual life, and so the affliction grows light. Jehovah alone can quicken: he has life in himself, and therefore can communicate it readily; he can give us life at any moment, yea, at this present instant; for it is of the nature of quickening to be quick in its operation. The Lord has promised, prepared, and provided this blessing of renewed life for all his waiting servants: it is a covenant blessing, and it is as obtainable as it is needful. Frequently the affliction is made the means of the quickening, even as the stirring of a fire promotes the heat of the flame. In their affliction some desire death, let us pray for life. Our forebodings under trial are often very gloomy, let us entreat the Lord to deal with us, not according to our fears, but according to his own word. David had but few promises to quote, and probably these were in his own psalms, yet he pleads the word of the Lord; how much more should we do so, since to us so many holy men have spoken by the Spirit of the Lord in that wonderful library which is now our Bible. Seeing we have more promises, let us offer more prayers.

108. "Accept, I beseech thee, the freewill offerings of my mouth, O LORD." The living praise the living God, and therefore the quickened one presents his sacrifice. He offers prayer, praise, confession, and testimony-these, presented with his voice in the presence of an audience, were the tribute of his mouth unto Jehovah. He trembles lest these should be so ill uttered as to displease the Lord, and therefore he implores acceptance. He pleads that the homage of his mouth was cheerfully and spontaneously rendered; all

his utterances were freewill offerings. There can be no value in extorted confessions: God's revenues are not derived from forced taxation, but from freewill donation. There can be no acceptance where there is no willingness; there is no work of free grace where there is no fruit of free will. Acceptance is a favour to be sought from the Lord with all earnestness, for without it our offerings are worse than useless. What a wonder of grace that the Lord will accept anything of such unworthy ones as we are!

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"And teach me thy judgments. When we render unto the Lord our best, we become all the more concerned to do better. If, indeed, the Lord shall accept us, we then desire to be further instructed, that we may be still more acceptable. After quickening we need teaching life without light, or zeal without knowledge, would be but half a blessing. These repeated cries for teaching show the humility of the man of God, and also discover to us our own need of similar instruction. Our judgment needs educating till it knows, agrees with, and acts upon, the judgments of the Lord. Those judgments are not always so clear as to be seen at once; we need to be taught in them till we admire their wisdom and adore their goodness as soon as ever we perceive them.

109. "My soul is continually in my hand.” He lived in the midst of danger. He had to be always fighting for existence-hiding in caves, or contending in battles. This is a very uncomfortable and trying state of affairs, and men are apt to think any expedient justifiable by which they can end such a condition but David did not turn aside to find safety in sin, for he says, "Yet do I not forget thy law." They say that all things are fair in love and war; but the holy man thought not so: while he carried his life in his hand, he also carried the law in his heart. No danger of body should make us endanger our souls by forgetting that which is right. Trouble makes many a man forget his duty, and it would have had the same effect upon the Psalmist if he had not obtained quickening (verse 107) and teaching (verse 108). In his memory of the Lord's law lay his safety; he was certain not to be forgotten of God, for God was not forgotten of him. It is a special proof of grace when nothing can drive truth out of our thoughts, or holiness out of our lives. If we remember the law even when death stares us in the face, we may be well assured that the Lord is remembering us.

110. 'The wicked have laid a snare for me." Spiritual life is the scene of constant danger the believer lives with his life in his hand, and meanwhile all seem plotting to take it from him, by cunning if they cannot by violence. We shall not find it an easy thing to live the life of the faithful. Wicked spirits and wicked men will leave no stone unturned for our destruction. If all other devices fail, and even hidden pits do not succeed, the wicked still persevere in their treacherous endeavours, and, becoming craftier still, they set snares for the victim of their hate. The smaller specics of game are usually taken by this method, by gin, or trap, or net, or noose. Wicked men are quite indifferent as to the manner in which they can destroy the good man-they think no more of him than if he were a rabbit or a rat cunning and treachery are always the allies of malice, and everything like a generous or chivalrous feeling is unknown among the graceless, who treat the godly as if they were vermin to be exterminated. When a man knows that he is thus assailed, he is too apt to become timorous, and rush upon some hasty device for deliverance, not without sin in the endeavour; but David calmly kept his way, and was able to write, "Yet I erred not from thy precepts." He was not snared, for he kept his eyes open, and kept near his God. He was not entrapped and robbed, for he followed the King's highway of holiness, where God secures safety to every traveller. He did not err from the right, and he was not deterred from following it, because he referred to the Lord for guidance, and obtained it. If we err from the precepts, we part with the promises; if we get away from God's presence, we wander into the wilds where the

fowlers freely spread their nets. From this verse let us learn to be on our guard, for we, too, have enemies both crafty and wicked. Hunters set their traps in the animals' usual runs, and our worst snares are laid in our own ways. By keeping to the ways of the Lord we shall escape the snares of our adversaries, for his ways are safe and free from treachery.

111. "Thy testimonies have I taken as an heritage for ever. He chose them as his lot, his portion, his estate; and what is more, he laid hold upon them and made them so,-taking them into possession and enjoyment. David's choice is our choice. If we might have our desire, we would desire to keep the commands of God perfectly. To know the doctrine, to enjoy the promise, to practise the command,-be this a kingdom large enough for me. Here we have an inheritance which cannot fade and cannot be alienated; it is for ever, and ours for ever, if we have so taken it. Sometimes, like Israel at the first coming into Canaan, we have to take our heritage by hard fighting, and, if so, it is worthy of all our labour and suffering; but always it has to be taken by a decided choice of the heart and grip of the will. What God gives we must take. "For they are the rejoicing of my heart." The gladness which had come to him through the word of the Lord had caused him to make an unalterable choice of it. All the parts of Scripture had been pleasing to David, and were so still, and therefore he stuck to them, and meant to stick to them for ever. That which rejoices the heart is sure to be chosen and treasured. It is not the head-knowledge but the heart-experience which brings the joy.

In this verse, which is the seventh of its octave, we have reached the same sweetness as in the last seventh (103): indeed, in several of the adjoining sevenths, delight is evident. How good a thing it is when experience ripens into joy, passing up through sorrow, prayer, conflict, hope, decision, and holy content into rejoicing! Joy fixes the spirit: when once a man's heart rejoices in the divine word, he greatly values it, and is for ever united to it.

112. "I have inclined mine heart to perform thy statutes alway, even unto the end." He was not half inclined to virtue, but heartily inclined to it. His whole heart was bent on practical, persevering godliness, He was resolved to keep the statutes of the Lord with all his heart, throughout all his time, without erring or ending. He made it his end to keep the law unto the end, and that without end. He had by prayer, and meditation, and resolution made his whole being lean towards God's commands; or as we should say in other words-the grace of God had inclined him to incline his heart in a sanctified direction. Many are inclined to preach, but the Psalmist was inclined to practise; many are inclined to perform ceremonies, but he was inclined to perform statutes; many are inclined to obey occasionally, but David would obey alway; and, alas, many are inclined for temporary religion, but this godly man was bound for eternity, he would perform the statutes of his Lord and King even unto the end. Lord, send us such a heavenly inclination of heart as this: then shall we show that thou hast quickened and taught us. To this end create in us a clean heart, and daily renew a right spirit within us, for only so shall we incline in the right direction.

NOTES ON VERSES 105 TO 112.

Verse 105.-"Thy word is a lamp unto my feet, and a light," etc. David was a man of very good wit and natural understanding; but he gives to God the glory of his wisdom, and owns that his best light was but darkness when he was not lightened and ruled by the word of God. Oh that we would consider this, that in all our ways wherein the word of God shines not unto us to direct us, we do but walk in darkness, and our ways without it can lead us to none other end but utter darkness. If we hearken not to the word of God, if we walk not by the rule thereof, how is it possible we can come to the face of God?— William Cowper.

Verse 105.-Thy word is a lamp unto my feet, and a light unto my path." The use of a lamp is by night, while the light of the sun shineth by day. Whether it be day or night with us, we clearly understand our duty by the Word of God. The night signifieth adversity, and the day prosperity. Hence we may learn how to behave ourselves in all conditions. The word "path" noteth our general choice and course of life; the word "feet" our particular actions. Now whether the matter, wherein we would be informed, concerneth our choice of the way that leadeth to true happiness, or our dexterous prosecution of the way, still the word of God will direct a humble and well-disposed mind.-Thomas Manton.

Verse 105.-Thy word is a lamp unto my feet," etc. Basil the Great, interpreting the "word" as God's will revealed in Holy Scripture, observes that the Old Testament, and in especial the Law, was only a lantern (lamp or candle) because an artificial light, imperfectly illumining the darkness, whereas the Gospel, given by the Lord Jesus himself, is a light of the Sun of Righteousness, giving brightness to all things. Ambrose, going yet deeper, tells us that Christ is himself both lamp and light. He, the Word of God, is a great light to some, to others he is a lamp. To me he is a lamp; to angels a light. He was a light to Peter, when the angel stood by him in the prison, and the light shined about him. He was a light to Paul when the light from heaven shined round about him, and he heard Christ saying to him, "Saul, Saul, why persecutest thou me ?" And Christ is truly a lamp to me when I speak of him with my mouth. He shineth in clay, he shineth in a potter's vessel: he is that treasure which we bear in earthen vessels.— Neale and Littledale.

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Verse 105.-"Thy word is a lamp. . . and a light." Except the lamp" be lighted-except the teaching of the Spirit accompany the word-all is "darkness, gross darkness" still. Did we more habitually wait to receive, and watch to improve, the light of the word, we should not so often complain of the perplexity of our path.-Charles Bridges.

Verse 105.-Thy word is a lamp unto my feet, etc. What we all want, is not to see wonders that daze us, and to be rapt in ecstatic visions and splendours, but a little light on the dark and troubled path we have to tread, a lamp that will burn steadfastly and helpfully over the work we have to do. The stars are infinitely more sublime, meteors infinitely more superb and dazzling; but the lamp shining in a dark place is infinitely closer to our practical needs.-From "The Expositor," 1864.

Verse 105.-"Thy word is a lamp unto my feet." Going two miles into a neighbourhood where very few could read, to spend an evening in reading to a company who were assembled to listen, and about to return by a narrow path through the woods, where paths diverged, I was provided with a torch of light wood, or pitch pine. I objected; it was too small, weighing not over half a pound. "It will light you home," answered my host. I said, "The wind may blow it out." He said, It will light you home." "But if it should rain?" I again objected. "It will light you home," he insisted.

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Contrary to my fears, it gave abundant light to my path all the way home, furnishing an apt illustration, I often think, of the way in which