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This is an Alphabetical Psalm - the longest, and most perfect in its kind, in the collection of Psalms. The peculiarity of the composition consists in this - that the first eight verses of the psalm begin with the first letter of the Hebrew alphabet - Aleph (א '); the next eight verses with the second letter - Beth (ב b); and so on, through the twenty-two letters of the alphabet. These parts are designated in our common version by the names of the Hebrew letters respectively indicating the parts - Aleph, Beth, Gimel, Daleth, etc.

The general subject of the psalm is the law of God considered as a rule of life; as sanctifying the soul; as a support in trial; as imparting happiness to the mind - in its contemplation, and in obedience to it. The psalm appears to have been intended to set forth the excellency of that law, and the happy effects of obeying it, in every variety of form, and with every variety of expression. In its great length, extending to one hundred and seventy-six verses, there was ample opportunity to illustrate this; and the purpose of the author of the psalm seems to have been to see how much could be said on this, and to say all that could be said on it. It is remarkable that a single subject could be pursued so far with so much variety, and with so little that can be regarded as repetition, for there are perhaps no two verses in the psalm so exactly similar that there cannot be seen, either in themselves, or in their connection, some new phase given to the subject, or some new shade of thought not expressed elsewhere. So marked is this design of the psalm, so constant is the reference to the law of God - the testimonies of God - the statutes of God - that, according to the Masora, there is "only one verse in the psalm which does not contain some title or description of the word of God."

The psalm seems to be a record of the personal experience of the author, or the result of his meditations on the subject. It is not the Jewish people speaking, or the church, as many have supposed, but it is evidently an individual - not improbably a man of years - giving the result of his experience in regard to the influence of the law or the word of God in the various circumstances of life: in regard to what he had found that to be to himself personally. At the same time, the language is such as will express the experience of others, and is such as might be employed in public worship.

It is not probable, however, that a psalm so long was commonly used in public worship, as many of the shorter psalms were. It is a great storehouse of truths, most precious and valuable, on one of the most important subjects of religion - the word of God; and it may have been intended, as would seem not improbable from the alphabetical arrangement, to be committed to memory by the young, that their minds might be early stored with valuable precepts to be their guide in the journey of life. A young man could not have a better treasure laid up in his mind than he would possess by committing this psalm to memory.

Whether the psalm was the work of David or of some later writer cannot be ascertained. Many have ascribed it to David; and it has been supposed that he wrote it either when he was an exile among the Philistines 1 Samuel 27:1-12, or when he was young, and had not yet obtained the authority of the government. This last opinion is derived - Rosenmuller thinks correctly - from Psalm 119:9, Psalm 119:23, Psalm 119:46,Psalm 119:141, Psalm 119:161. Gurlitt supposed that its author was some youth who was made captive by the Assyrians, and who composed the psalm in his captivity, as expressive of his attachment to his religion: a youth who could not, though away from his country and home, and surrounded by temptations, be turned away from the religion of his fathers by threats or bribes; who rejected all the allurements and blandishments which could be presented to him to induce him to abandon that religion, and to conform to the customs of idolatry - or who resisted all temptations to sensual gratifications.

This idea is derived from Psalm 119:22-23, Psalm 119:25, Psalm 119:28-29, Psalm 119:36, Psalm 119:39, Psalm 119:42-43, Psalm 119:46, Psalm 119:50-51, Psalm 119:53, Psalm 119:56, Psalm 119:67, Psalm 119:72, Psalm 119:74, Psalm 119:78, Psalm 119:83 father on come then man Chapter then I thou man day. Thus understood, it would be appicable to the condition of such a young Hebrew as Joseph or Daniel, and would express the feelings which such young men would have in the temptations by which they were surrounded, and the firmness of their attachment to the principles of the religion in which they had been trained. The idea is a beautiful one, and may properly be used for an illustration, but there is no certain evidence that the psalm was composed under those circumstances. Others have supposed that the psalm was written by Jaddo Nehemiah 12:22, the high priest in the time of Alexander the Great - amidst the troubles which then existed in Judea, and amidst the opposition of the Samaritans - and that the design was to show his own firmness in the Jewish religion, and to excite the Hebrews to the same firmness by setting forth the authority and excellence of the word of God, and the authority of the law.

Rudinger supposes that it was composed in the time of the persecutions under Antiochus - the times of the Maccabees - with the same design. All these are mere conjectures, and it is now impossible to ascertain the occasion on which the psalm was composed, or to determine who was its author. Nor is it necessary. The psalm is so applicable to the people of God at all times, so suited to strengthen the mind in trial, so adapted to guide, comfort, and support the soul, and so true in regard to the influence and value of the law of God, that it is not needful to know when it was composed, or who its author was. It is sufficient to know that it was composed under the guidance of the Holy Spirit, and is a repository of truths which will be of inestimable value in all ages of the world.

There is no grouping or arrangement of the subjects in the psalm, and little or no connection between the sentiments in the verses of it. Much in it has a proverbial cast, or is presented in the form of aphorisms; and the order of thought seems to have been suggested by the necessity of choosing a particular letter with which to commence each verse, and the succession of eight verses under each letter. It might be possible to make an arrangement of the psalm under particular heads - such as the following, under the general title of the word of God, or the law of God:

I. In youth

II. In trial

III. In duty

IV. In meditation

V. At night

VI. In public

VII. In private

VIII. In prosperity

IX. In adversity, etc., etc.

But, in an exposition of the psalm, such an arrangement or classification, changing the structure of the psalm, might be of doubtful propriety, and it will be right to adhere to the order which the Spirit of Inspiration has seen fit to observe.

Blessed are the undefiled in the way - In the way or journey of life; in the path of religion; in the road which leads to heaven. As life - the religious life - is represented under the image of a journey, the expression here is equivalent to saying, "Blessed are those who in the journey of life - in their religious course - are pure, Sincere, uncontaminated." On the word way, see the notes at Psalm 1:6. The margin here on the word undefiled, is perfect, or sincere. So the Hebrew. The word is the same as in Job 1:1, where it is rendered "perfect." See the notes at that passage. The Greek translation is undefiled - ἄμωμοι amōmoi. So the Latin, "immaculati." Luther renders it, "Who live without blemish" or stain. The idea is, "Blessed are they who are upright, sincere, perfect, in their course." The whole psalm is designed to illustrate this thought, by showing what the influence of a sincere and conscientious attachment to the principles of the law or word of God in the various circumstances of life must be.

Who walk in the law of the Lord - Who habitually obey his law. This constitutes sincerity, uprightness, perfection in a man's life, for the law of the Lord is the only just rule of human conduct.

Blessed are they that keep his testimonies - His commandments or laws, considered as what he bears witness to concerning that which is just, wise, good. Every law of a parent is to his children a testimony on his part of what is wise and right and good; and so every law of God is his solemn testimony as to what is right and good for man. See Psalm 19:7, note; Psalm 25:10, note.

And that seek him with the whole heart - With a sincere desire to know his will and to do it; without hypocrisy or guile; with no selfish or sinister aims. As God knows the heart, all other modes of "seeking" him must be in vain. It is impossible for man to impose on him by appearances.

They also do no iniquity - See the notes at 1 John 3:9. The meaning is, that they are righteous; their character is that they do that which is right. It cannot mean that all persons who are religious are actually and absolutely perfect - for no man would hold this opinion; no one does hold it. It is general language such as is commonly used to describe an upright or righteous man. The declaration is true of all who are the friends of God - or, who are truly; religious - in the following senses:

(1) That they are habitually and characteristically righteous;

(2) That they intend to do right - for a man who deliberately purposes to do wrong - to lead a life of sin and disobedience, cannot be a pious man.

(3) That when they do err, it is not the result of intention, or the design of their life, but because they are tempted; are overcome with passion; are led by the power of their native corruption of heart to act contrary to their better judgment and their true character.

See Romans 7:14-17. On the other hand, it is true that a man who is not characteristically righteous; who is not an upright man in his dealings; who is not true, and honest, and temperate, and just, and benevolent, cannot be a child of God and heir of heaven. No exactness of orthodoxy, and no fervour of emotion, and no zeal in the cause of religion, can constitute true piety without this.

They walk in his ways - Habitually; constantly; characteristically. They are not merely honest, upright, and just in their dealings with men, but they walk in the ways of God; they are religious.

Thou hast commanded - All this is here traced to the command of God; to the fact that he has required it. It is not mere human prudence; it is not mere morality; it is not because it will be for our interest; it is because God requires it. This is the foundation of all true virtue; and until a man acts from this motive it cannot be said that he is in the proper sense a righteous man.

To keep thy precepts diligently - Hebrew, "very much;" that is, to do it constantly; faithfully. Each one of his laws is to be observed, and to be observed always, and in all circumstances.

O that my ways were directed ... - Indicating the desire of the pious heart. That desire - a prevailing, constant, uniform desire - is to keep the law of God. It is the aim of the life; it is the supreme purpose of the soul; it is the ruling wish of the man, thus to keep the law of God. He in whose bosom this is not the constant wish cannot be a pious man. The Hebrew particle used here, and rendered "O that," is a particle denoting a wish, or an earnest desire. The word "ways" denotes the course of life. The whole is expressive of an earnest desire to live in accordance with the law of God. It implies also a sense of dependence on God.

Then shall I not be ashamed - On the word ashamed, see Job 6:20, note; Psalm 25:2-3, note. The meaning here is, that he would not have occasion to be ashamed; he would not be disappointed; all his hopes would be realized. He would have full evidence of piety; he would enjoy the comforts which he sought in religion; he would feel assured of ultimately obtaining eternal life.

When I have respect unto all thy commandments - literally, "In my looking at all thy commandments." That is, in his regarding them; in his feeling that all were equally binding on him; and in his having the consciousness that he had not intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep all the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep All the commandments of God; to submit to his will in everything.

I will praise thee with uprightness of heart - With an upright and sincere heart.

When I shall have learned - Hebrew, "In my learning." In the practice or act of learning them. His own experience of their nature, influence, and value would lead him to sincere praise. He had no doubt of finding that they were worthy of his praises, and of seeing in them more and more occasion to glorify and honor God. The more we know of God, the more shall we see in him to praise. The larger our acquaintance and experience, the more our hearts will be disposed to magnify his name. This remark must extend to all that there is in God to be learned; and as that is infinite, so there will be occasion for renewed and more elevated praise to all eternity.

Thy righteous judgments - Margin, as in Hebrew, "Judgments of thy righteousness." The laws or statutes which God, as a righteous or just God, appoints to be the rule of conduct to his creatures.