47I shall delight in Your commandments,
         Which I love.

48And I shall lift up my hands to Your commandments,
         Which I love;
         And I will meditate on Your statutes.

Zayin.

49Remember the word to Your servant,
         In which You have made me hope.

50This is my comfort in my affliction,
         That Your word has revived me.

51The arrogant utterly deride me,
         Yet I do not turn aside from Your law.

52I have remembered Your ordinances from of old, O LORD,
         And comfort myself.

53Burning indignation has seized me because of the wicked,
         Who forsake Your law.

54Your statutes are my songs
         In the house of my pilgrimage.

55O LORD, I remember Your name in the night,
         And keep Your law.

56This has become mine,
         That I observe Your precepts.

Heth.

57The LORD is my portion;
         I have promised to keep Your words.

58I sought Your favor with all my heart;
         Be gracious to me according to Your word.

59I considered my ways
         And turned my feet to Your testimonies.

60I hastened and did not delay
         To keep Your commandments.

61The cords of the wicked have encircled me,
         But I have not forgotten Your law.

62At midnight I shall rise to give thanks to You
         Because of Your righteous ordinances.

63I am a companion of all those who fear You,
         And of those who keep Your precepts.

64The earth is full of Your lovingkindness, O LORD;
         Teach me Your statutes.

Teth.

65You have dealt well with Your servant,
         O LORD, according to Your word.

66Teach me good discernment and knowledge,
         For I believe in Your commandments.

67Before I was afflicted I went astray,
         But now I keep Your word.

68You are good and do good;
         Teach me Your statutes.

69The arrogant have forged a lie against me;
         With all my heart I will observe Your precepts.

70Their heart is covered with fat,
         But I delight in Your law.

71It is good for me that I was afflicted,
         That I may learn Your statutes.

72The law of Your mouth is better to me
         Than thousands of gold and silver pieces.

Yodh.

73Your hands made me and fashioned me;
         Give me understanding, that I may learn Your commandments.

74May those who fear You see me and be glad,
         Because I wait for Your word.

75I know, O LORD, that Your judgments are righteous,
         And that in faithfulness You have afflicted me.

76O may Your lovingkindness comfort me,
         According to Your word to Your servant.

77May Your compassion come to me that I may live,
         For Your law is my delight.

78May the arrogant be ashamed, for they subvert me with a lie;
         But I shall meditate on Your precepts.

79May those who fear You turn to me,
         Even those who know Your testimonies.

80May my heart be blameless in Your statutes,
         So that I will not be ashamed.

Kaph.

81My soul languishes for Your salvation;
         I wait for Your word.

82My eyes fail with longing for Your word,
         While I say, “When will You comfort me?”

83Though I have become like a wineskin in the smoke,
         I do not forget Your statutes.

84How many are the days of Your servant?
         When will You execute judgment on those who persecute me?

85The arrogant have dug pits for me,
         Men who are not in accord with Your law.

86All Your commandments are faithful;
         They have persecuted me with a lie; help me!

87They almost destroyed me on earth,
         But as for me, I did not forsake Your precepts.

88Revive me according to Your lovingkindness,
         So that I may keep the testimony of Your mouth.

Parallel Verses

New American Standard Bible (©1995)
I will also speak of Your testimonies before kings And shall not be ashamed.

GOD'S WORD® Translation (©1995)
I will speak about your written instructions in the presence of kings and not feel ashamed.

King James Bible
I will speak of thy testimonies also before kings, and will not be ashamed.

Douay-Rheims Bible
And I spoke of thy testimonies before kings: and I was not ashamed.

Darby Bible Translation
And I will speak of thy testimonies before kings, and will not be ashamed;

English Revised Version
I will also speak of thy testimonies before kings, and will not be ashamed.

Webster's Bible Translation
I will speak of thy testimonies also before kings, and will not be ashamed.

World English Bible
I will also speak of your statutes before kings, and will not be disappointed.

Young's Literal Translation
And I speak of Thy testimonies before kings, And I am not ashamed.

Cross References

Matthew 10:18 and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles.

Acts 26:1 Agrippa said to Paul, "You are permitted to speak for yourself." Then Paul stretched out his hand and proceeded to make his defense:

Acts 26:2 "In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today;

Psalm 119:80 May my heart be blameless in Your statutes, So that I will not be ashamed. Kaph.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 45-48

We may observe in these verses, 1. What David experienced of an affection to the law of God: "I seek thy precepts, v. 45. I desire to know and do my duty, and consult thy word accordingly; I do all I can to understand what the will of the Lord is and to discover the intimations of his mind. I seek thy precepts, for I have loved them, v. 47, 48. I not only give consent to them as good, but take complacency in them as good for me." All that love God love his government and therefore love all his commandments. 2. What he expected from this. Five things he promises himself here in the strength of God's grace:-(1.) That he should be free and easy in his duty: "I will walk at liberty, freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good, doing it not by constraint, but willingly." The service of sin is perfect slavery; the service of God is perfect liberty. Licentiousness is bondage to the greatest of tyrants; conscientiousness is freedom to the meanest of prisoners, Jn. 8:32, 36; Lu. 1:74, 75. (2.) That he should be bold and courageous in his duty: I will speak of thy testimonies also before kings. Before David came to the crown kings were sometimes his judges, as Saul, and Achish; but, if he were called before them to give a reason of the hope that was in him, he would speak of God's testimonies, and profess to build his hope upon them and make them his council, his guards, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan. 3:16; Acts 4:20. After David came to the crown kings were sometimes his companions; they visited him and he returned their visits; but he did not, in complaisance to them, talk of every thing but religion, for fear of affronting them and making his conversation uneasy to them. No; God's testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it and bring them over to it. It is good for kings to hear of God's testimonies, and it will adorn the conversation of princes themselves to speak of them. (3.) That he should be cheerful and pleasant in his duty (v. 47): "I will delight myself in thy commandments, in conversing with them, in conforming to them. I will never be so well pleased with myself as when I do that which is pleasing to God." The more delight we take in the service of God the nearer we come to the perfection we aim at. (4.) That he should be diligent and vigorous in his duty: I will lift up my hands to thy commandments, which denotes not only a vehement desire towards them (Ps. 143:6)-"I will lay hold of them as one afraid of missing them, or letting them go;" but a close application of mind to the observance of them-"I will lay my hands to the command, not only to praise it, but practise it; nay, I will lift up my hands to it, that is, I will put forth all the strength I have to do it." The hands that hang down, through sloth and discouragement, shall be lifted up, Heb. 12:12. (5.) That he should be thoughtful and considerate in his duty (v. 48): "I will meditate in thy statutes, not only entertain myself with thinking of them as matters of speculation, but contrive how I may observe them in the best manner." By this it will appear that we truly love God's commandments, if we apply both our minds and our hands to them.

7. ZAIN.

Calvin's Commentary

v 41. And let thy mercies come to me, O Jehovah! and thy salvation, according to thy word. v 42. And I will answer a word to him who reproacheth me, because I have trusted in thy word. v 43. And take not the word of truth too long out, of my mouth, because I hope for thy judgments. v 44. And I will keep thy law always, even for ever and ever. v 45. And I will walk at ease; [413] because I have sought thy statutes. v 46. And I will speak of thy testimonies before kings, and will not be ashamed. v 47. And 1f will delight myself in thy commandments, which I have loved. v 48. And I will lift up my hands to thy statutes, which I have loved, and will meditate on thy precepts.

41. Let thy mercies come to me There can be no doubt, that, in mentioning the mercy of God first, and afterwards his salvation, the Psalmist, according to the natural order, puts the cause before the effect. By adopting this arrangement, he acknowledges that there is no salvation for him but in the pure mercy of God. And while he desires a gracious salvation, he, at the same time, relies on the promise, as we have already elsewhere seen.

In the second verse he boasts that he is furnished with the best defense against the calumnies of his enemies, arising from his trust in the word of God. We may resolve the future tense into the optative mood, as many do: O Lord, since I have trusted in thy word, grant that my mouth with all boldness may repel the slanders which they utter against me, and suffer me not to be silent when they load me with unmerited reproach." Whichever of these meanings we adopt, we are taught that there will always be evil-speakers, who will not cease to defame the children of God, though they be entirely undeserving of such treatment. It is somewhat dubious to what particular kind of reproach he refers; for the ungodly not only cover the children of God with ignominy, but also make their faith the subject of ridicule. I prefer the following interpretation, because it agrees best with the context, and David is here placing his trust in God in opposition to their derision. "I shall have something to reply to the base mockery of the enemies who injure me without cause, in that God never disappoints those who place their confidence in him." If any one be inclined to consider the passage as embracing both meanings, I offer no objection to it. Besides, he does not simply say, that he trusted in God, but that he also trusted in his word, which is the ground of his trust. We must carefully attend to the correspondence and mutual relation between the term word, in the first part of the verse, and that in the other. Were not God, by his Word, to furnish us with another word for our defense, we would instantly be overwhelmed with the insolence of our enemies. If, then, we wish to be proof against the attacks of the world, the commencement and foundation of our magnanimity is here pointed out to us, -- our trusting in God's word, guarded by which, the Spirit of God calls upon us boldly to contemn the virulent blasphemies of the ungodly. And to qualify us for repelling such blasphemies, he connects the word of hope with the word of confession.

43. Take not the word of truth too long out of my mouth [414] It may be asked, why he demands rather to have his tongue filled with, than his heart fortified by, the word of truth; inasmuch as the latter takes the precedence, both in point of order and of excellence. What will it profit us to be fluent and eloquent in speech, if our hearts are destitute of faith? On the other hand, wherever there is firm faith, there to speech will flow ultroneously. My reply is, that David was not so concerned about outward confession as not to give the preference to the faith of the heart; but considering that he is making his address to God, there is nothing strange in his making mention only of the former, under which, however, he includes also the latter. "Lord, support not only my heart by faith, lest I be overwhelmed with temptation, but grant me also freedom of speech, that I may fearlessly sound forth thy praises among men." We observe, when he asks to be endued with boldness of speech, that he begins with the heart.

It may be farther inquired here, why he says too long, just as if he were not afraid of being deprived of the word of truth for a short time. Such a supposition were most absurd, seeing we must watch every moment lest we be overtaken by the enemy, when we are unarmed and powerless. The solution of this difficulty must be drawn from our own experience; for in this, the infirmity of our flesh, it is almost impossible but that, occasionally, even the stoutest heart will quail under the violent assaults of Satan. And although their faith fails not, yet it shakes, and they do not find such presence of mind, as that there is constantly a uniform train of speech, and a prompt reply to the derision's of the ungodly; but, on the contrary, they rather begin to stagger and quake for a short time. Conscious of this weakness, which is perceptible in all mankind, he accommodates his prayer in the following manner: "Though I am not always prepared with that boldness of speech which is desirable, suffer me not to continue long silent." By this language the prophet tacitly admits, that he had not been so steadfast and bold as was requisite, but that he was, as it were, struck speechless by reason of fear. Whence we may learn, that the faculty of speaking freely is no more in our power than are the affections. of the heart. As far, then, as God directs our tongues, they are prepared for ready utterance; but no sooner does he withdraw the spirit of magnanimity, than not only our hearts faint, or rather fail, but also our tongues become mute. The cause of this is subjoined in these words, for I have waited for thy judgments for so he literally expresses himself. From which we conclude, that judgments refer not merely to the precepts of the law, but also to the promises, which constitute the true foundation of our confidence. Some render it, I was afraid of thy. judgments, deriving the word here employed from the root chvl chul; which translation I am unable to say whether it be suitable or not. But of this I am certain, that to understand judgments as equivalent to punishments, is quite foreign to the design of the prophet.

44. I will keep thy law continually He resolves to devote himself to the study of the law, not for a short time only, but even to the termination of his life. The employing of three synonymous words, tmyd, tamid, vlm, olam, d, ed, so far from being viewed as a superfluous accumulation of terms, contains an implied indication, that, unless the faithful make a strenuous and steady opposition, the fear of God may be gradually effaced from their minds by various temptations, and they will lose the affection which they bear for the law. In order, therefore, that he may be the better prepared for meeting these trials, he alludes to the difficulty and danger connected with them.

The next verse may be read as expressing a desire that he might walk. Be this as it may, we retain the commonly received reading, That David exults at the thought of his path becoming plain and easy, in consequence of his seeking diligently after God's precepts; that is, to walk at ease The ways of men are frequently rugged and obstructed, because they themselves lay various stumblingblocks in them, or entangle themselves in many inextricable windings. Hence it comes to pass, that while none will submit to the word of God as their rule, every man endures the punishment legitimately due to such arrogance. On all sides God lays snares for us, puts pitfalls in our way, causes us to fall in with paths broken and rugged, and at last shuts us up in a bottomless pit: and by how much the more politic a mart is, by so much the more will he meet with obstructions in his path.

This verse teaches us that, if any man yield implicit obedience to God, he will receive this as his reward, that he shall walk with a calm and composed mind; and should he meet with difficulties, he will find the means of surmounting them. The faithful, however readily and submissively they give themselves up to God, may happen to find themselves involved in perplexity; nevertheless, the end contemplated by Paul is accomplished, that though they be in trouble and toil, yet they do not continue in irremediable distress, because it is the duty (so to speak) of God to point out a way for them where there seems to be no way, (2 Corinthians 4:8.) Moreover, when grievously oppressed, even then they walk at ease, for they commit the doubtful issue of events to God in such a manner, that, having him for their guide, they have no doubt they will come out boldly from the depths of distress.

46. And I will steal, of thy testimonies before kings [415] In these words he seems to believe that he is in possession of that which he formerly prayed for. Having said, "Take not away the word out of my mouths" and now, as if he had obtained what he requested, he rises up, and maintains he will not be dumb, even were he called upon to speak in the presence of kings. There can be no question that he affirms he would willingly stand forward in vindication of the glory of God in the face of the whole world. He selects kings, who are generally more to be dreaded than other men, and haughtily shut the mouths of God's witnesses. Sometimes, indeed, it happens we will not hold out even in the presence of men in the humblest ranks of life. The moment a man sets himself in opposition to the word of God, we instinctively shrink back from fear; and that boldness of speech, of which we boasted at first, instantly disappears: but our want of courage is most palpable when we are summoned before the thrones of kings. And this is the reason why David asserts, that he will not only hold out against enemies among the meanest of men, but also will remain firm and fearless before kings. These words inform us that we have profited well and truly by God's word, when our hearts are so completely fortified against the fear of man, that we do not dread the presence of kings, even though all the world attempts; to fill us with dejection and dismay. It is most unbecoming that God's glory should be obscured by their empty splendor.

47. And I will delight myself The sentiment contained in this verse is similar to that which he had previously mentioned. The amount is, he held the commandments of God in such high esteem, that he experienced nothing more pleasant to him than the making of them his constant theme of meditation. By the term delight, he expresses the intensity of his love. The phrase I will lift up my hands, refers, to the same thing. It is a sure indication that we eagerly desire a thing when we stretch out the hands to grasp and enjoy it. This simile, therefor denotes the ardor of his desire. [416] If a man, by his mien and gait pretend any such affection for the law of God, and yet pay no regard to it in the affairs of life, he would be justly chargeable with the basest hypocrisy. Again, he affirms, that that affection, so earnest and so ardent, springs from the sweetness of the law of God having knit our hearts to it. Finally, he says, he would meditate on God's testimonies. Along with the majority of commentators, I have no doubt that the word svch shuach, denotes that silent and secret musing in which the children of God exercise themselves.

Footnotes:

[413] "Au large." -- Fr.

[414] "O take not, etc. This verse seems to admit of either of the two following interpretations: Suffer me not to desist utterly from making an open profession of true religion; for I wait for thy promises:' or, Suffer me not to be reproached with falsehood, (for having asserted that thou wouldest take vengeance on the wicked,) because I have looked for thy judgments,' i.e., thy penal judgments. Calvin favors the former interpretation, the latter is Le Clerc's." -- Cresswell. Walford, by word, understands the answer that the Psalmist had to make to the accusations of his enemies: and observes, "This answer, which asserted his innocence of the crimes with which they charged him, he declares to be altogether true; and he entreats that God, as a judge, would not suffer him to be deprived of the benefit of that answer, but pronounce a righteous sentence between them."

[415] "Dr Delaney supposes that this is spoken in reference to Achish, king of Gath, whom David had instructed in the Jewish religion: but we have already seen that it is most likely that the psalm was compiled under the Babylonish captivity. But the words may, with more propriety, be referred to the case of Daniel, and other bold and faithful Israelites, who spoke courageously before Nebuchadnezzar, Belshazzar, and Darius. See the Books of Daniel, Ezra, and Nehemiah." -- Dr Adam Clarke.

[416] "The lifting up of the hands is used in Scripture to denote, first, praying, (Psalm 28:2; Lamentations 2:19; 1 Timothy 2:8;) secondly, blessing, (Leviticus 19:22; Psalm 22:4;) thirdly, swearing, (Genesis 14:22; Deuteronomy 32:40; Psalm 106:26; Ezekiel 36:7; Revelation 10:5;) fourthly, setting about any undertaking, (Genesis 41:44; Psalm 10:13; Hebrews 12:12) Aben Ezra, however, explains, (and perhaps rightly,) that the metaphor, in this place, is taken from the action of those who receive any one whom they were glad or proud to see with uplifted hands." -- Cresswell. Merrick explains the phrase thus: "I will reach out my hands with eagerness, in order to receive thy commandments."

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Philip Schaff—The Seven Ecumenical Councils

The Daily Walk with Others (I. ).
When the watcher in the dark Turns his lenses to the skies, Suddenly the starry spark Grows a world upon his eyes: Be my life a lens, that I So my Lord may magnify We come from the secrecies of the young Clergyman's life, from his walk alone with God in prayer and over His Word, to the subject of his common daily intercourse. Let us think together of some of the duties, opportunities, risks, and safeguards of the ordinary day's experience. A WALK WITH GOD ALL DAY. A word presents itself to be …
Handley C. G. Moule—To My Younger Brethren

The Talking Book
In order that we may be persuaded so to do, Solomon gives us three telling reasons. He says that God's law, by which I understand the whole run of Scripture, and, especially the gospel of Jesus Christ, will be a guide to us:--"When thou goest, it shall lead thee." It will be a guardian to us: "When thou sleepest"--when thou art defenceless and off thy guard--"it shall keep thee." And it shall also be a dear companion to us: "When thou awakest, it shall talk with thee." Any one of these three arguments …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

The Obedience of Faith
"Is there a heart that will not bend To thy divine control? Descend, O sovereign love, descend, And melt that stubborn soul! " Surely, though we have had to mourn our disobedience with many tears and sighs, we now find joy in yielding ourselves as servants of the Lord: our deepest desire is to do the Lord's will in all things. Oh, for obedience! It has been supposed by many ill-instructed people that the doctrine of justification by faith is opposed to the teaching of good works, or obedience. There …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Faith
HABAKKUK, ii. 4. "The just shall live by faith." This is those texts of which there are so many in the Bible, which, though they were spoken originally to one particular man, yet are meant for every man. These words were spoken to Habakkuk, a Jewish prophet, to check him for his impatience under God's hand; but they are just as true for every man that ever was and ever will be as they were for him. They are world-wide and world-old; they are the law by which all goodness, and strength, and safety, …
Charles Kingsley—Twenty-Five Village Sermons

What the Truth Saith Inwardly Without Noise of Words
Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me understanding that I may know Thy testimonies. Incline my heart unto the words of Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spake in old time to Moses, Speak thou unto us and we will hear, but let not the Lord speak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, for Thy servant heareth. Let not Moses …
Thomas A Kempis—Imitation of Christ

That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy …
Thomas A Kempis—Imitation of Christ