MEM. Oh how I love thy law! it is my meditation all the day.
Here the psalmist does not argue. He cries out that he loves God's law, and says it fills his thoughts all day long. Two questions follow. How does anyone come to love a law? And what does "all the day" look like for a person with work to do?
Notice what the psalmist does not say. He gives no reason and names no benefit.
The godly man expresses his affection for the Word. He loves it, not simply for the blessing that it brings, or the effects it produces, but for its own sake.
The words "all the day" measure how much room he gave the Word:
The psalmist begins by once more expressing his delight in the law: it gives him constant occupation — "all the day." Remember: it is one who can speak like this who can tell us of the wisdom it has given him. We may not get the same results without a similar devotion to it. If it is God's word, what can all the wisdom outside it be, compared with that?
Love for a law is not natural. Writers connect this verse to God's promise to write His law inside people rather than only on stone:
The time is coming when God will at last have a resting-place for His law in the hearts of His people. It will come under the terms of the new covenant of grace, sealed by "the blood of the eternal covenant": "I will put my laws into their minds, and write them on their hearts." Then the law will be their delight, and their whole language will set out its perfections... But this is the fruit of grace through redemption, enjoyed now too by every heart born again.
Others reach the same point through Christ. A believer sings this line, not by going back under law, but because of what Christ did with it:
Though we are not "under law but under grace," yet we delight in it, and fulfil its righteous requirements as we walk according to the Spirit. The believer can even now sing, "Oh, how I love your law!" He can sing it because he is brought to rejoice in the One who has magnified it, in the One who bore its curse for him on the tree, in the One who has secured the blessings of the new covenant.
Why should words draw affection at all? One writer answers with a comparison: nobody pores over letters unless they love the writer.
Suppose I find all my happiness in keeping company with someone and listening to him talk. Or, if he is away, I read his letters and writings, pore over them, repeat them to myself and follow the trains of thought they set off. What accounts for the delight I take in his writings? It is my delight in the speaker or writer, my sympathy with his thoughts and principles, my attachment to the man himself. It is the same with the word of God. If my delight is in it, and I meditate on it day and night — my thoughts returning to it whenever they are free of other pressures — that is because God Himself is known, loved, and delighted in.
Meditation here is not reading more. It is working over what has already been read:
By reading, our minds become well furnished with truth. By meditation, the truth in its force and bearing is brought home to us. Just as the ox not only feeds in the pastures but also lies down to chew the cud, so we need to ruminate, to turn things over in our minds — for it is not what we eat that nourishes us but what we digest.
Does ordinary life leave room for this? One writer meets the objection:
There are some Christians who read a chapter (a verse, perhaps!) every morning as a sort of charm to protect them through the day. Is that meditating day and night on the word of God? "What about our occupations?" you say. Well, let me ask you in return: in the middle of your occupations, is it the word given by God that nourishes you — that word given for your soul's enjoyment, and to guide you in the path of Christ?
Love for the Word does not stay inside. It shows in the open, under pressure:
Results follow from the Word having its place in the affections. It makes the godly man wiser than his enemies. So Peter and John found when they stood before the Jewish leaders; and Stephen too, whose enemies "could not withstand the wisdom and the Spirit with which he was speaking."
- Grace first. This love is not an achievement. It is the fruit of grace through redemption — God writing His law on the heart, not only on stone.
- Then love. The psalmist loves the Word for its own sake — not for the blessing it brings.
- Love of a Person. We pore over letters because we love the writer. Delight in God's word means we know and love God Himself.
- Love fills the day. "All the day" is constant occupation — not a verse in the morning as a charm, but the Word nourishing you in the middle of your work.
- And it makes you wise. Where the Word holds the affections, wisdom follows — the kind Stephen's enemies could not withstand.
Thy commandments make me wiser than mine enemies; for they are ever with me.
The psalmist says something startling: he is wiser than his enemies, and the wisdom comes from God's commandment, not from himself. What kind of wisdom is this, and why can hostile minds never match it?
The claim sounds like pride until you see who gets the credit. One writer answers that worry by looking at what each side does with the Bible.
The psalmist is not arrogant when he says, "Your commandment makes me wiser than my enemies." In verse 99 he adds, "I have more understanding than all my teachers." In our verse he faces enemies. They are not believers. They reject the Word, the Bible. They say that other books like the Veda and the Koran are also inspired — so what is so special about your Bible? So you and I, as Christians, have knowledge that those who are not Christians do not have. The natural man (the man without the Spirit) does not accept "the things of the Spirit of God, for they are folly to him" (1 Corinthians 2:14).
The verse before speaks of loving God's law. One commentator says the love came first and the wisdom followed: the psalmist was not studying to gain an advantage.
He loves God's law in itself. It is of God to him, the revelation of His will. It is his meditation all the day. It was not for the fruit he got from it, nor for the wisdom it gave him in dealing with others; he loved it for itself. This is the mark of the new man. But loving it for its own sake made him wiser than his enemies, however subtle and cunning they may be. There is a path which the vulture's eye has not seen — a path "wise as to what is good and innocent as to what is evil." It outreaches and baffles the adversaries of God and of the godly man. They can form no estimate of the principles of those who fear God.
Commentators differ on what is "ever with me." Some take it as the commandments, always at hand — older translations read "they are ever with me." Others take it as the enemies, always present. Read as the word, it teaches at a depth no human teacher can reach.
But this assumes constancy and consistency in them. "They are ever with me." It is divine wisdom, given directly. It acts on the soul itself and forms it, and it is perfect in every respect. So it gives a discernment that no human teaching, however godly, can give. Human teaching may be very useful, since it is drawn from the word and leads to it. But even with the highest gift, nothing gained that way becomes the soul's own faith with God until it is learned there. It may be pointed out, and it may interest the heart and mind. But to make it your own, you must learn it with God. "They will all be taught by God."
Read the other way, the point is that the hostility never lets up. An Outline of Sound Words says meditation on the word "made him wiser than his ever-present foes."
This wisdom is not raw intelligence. If God governs the world for righteousness, the man who ignores Him misreads everything around him.
The psalmist has enemies, and he has them because of the law of his God. But this is what makes him wiser than all of them. And it must be so, if "iniquity" is, as Scripture calls it, "vanity," if ignorance of God is "folly," and if the government of the world is one that makes for righteousness. So the enemies of the righteous can understand neither God, nor the world, nor the people they deal with. Even the hearts of others, and their own hearts, are most unreliable: "deceitful above all things, and desperately sick; who can understand it?"
This wisdom showed itself when believers stood before rulers who had power over them.
Results follow when the Word has its place in the affections. It makes the godly man wiser than his enemies. Peter and John found this when they stood before the Jewish leaders; and so did Stephen, whose enemies "could not withstand the wisdom and the Spirit with which he was speaking" (Acts 4:13-16; Acts 6:10).
Daniel and his three friends show the same pattern. A pagan king tested them and found them "ten times better than all the magicians and enchanters that were in all his kingdom." Edward Dennett says they could have made the psalmist's words their own, and hopes young Christians today will take the lesson to heart.
- Loved — the wisdom starts with love for the word, not with wanting an edge. The psalmist "loved it for itself," and the advantage followed.
- Given — the credit goes to God's commandment, not to the student. This is knowledge the natural man does not have, so it is no boast.
- Kept — the word "ever with me" forms the soul itself. It gives a discernment no human teacher can pass on.
- Blind — the enemies cannot match it. They misread God, the world, other people, and their own hearts.
- Proved — Daniel before a king, Peter and John before the rulers, Stephen before his accusers. The word held close makes the weak unanswerable.
I have more understanding than all my teachers; for thy testimonies are my meditation.
Psalm 119 gives God's word many names — law, testimonies, precepts, statutes. Here the writer says he has outgrown his own teachers, and the reason is not talent or schooling but steady thought on what God has said.
Each name for Scripture in this psalm carries its own force. This verse uses the word "testimonies".
The term translated 'law' is the Hebrew word Torah, which also means 'teaching' — it is what God has taught and we therefore need to learn. 'Judgments' are decisions God has made. The term translated 'statutes' comes from the word for engraving, which implies that these words cannot be changed. 'Precepts' are laid on us with authority, and 'commandments' call for obedience. To me the term 'testimonies' shows that God's word is a testimony or witness to God.
The claim sounds arrogant until you see who these teachers are and which wisdom is meant.
The Psalmist speaks of ordinary teachers, not spiritual gifts. If he says he is wiser than his own teachers, he means spiritual wisdom, for there is another kind of wisdom. James describes the difference: "This wisdom does not come down from above, but is earthly, unspiritual, demonic… But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere" (James 3:15, 17). This wisdom from above does not come from our own intellect. It is a gift from heaven.
"Meditation" here is not emptying the mind. The word has a plain meaning, and it comes with a condition.
The word means "to talk to yourself" about the subject filling your mind. As these passages show, David did this in the presence of the Lord… The lesson is that meditation, if it is to be of value and blessing, must be done in the presence of God — depending on Him and on the ministry of His Spirit. Otherwise we would get lost in a maze of human thoughts and speculations.
Study alone will not do it, and neither will a verse caught in passing.
One reason why things have such little hold over our hearts is that we meditate on them so little. If we are ever to make truth our own, we must sit down quietly in private and meditate on it. I am sure God meets His people wonderfully in a passing verse or line of Scripture, but that is not the same as meditation. Study will not make up for meditation. Meditation is what forms the affections of the heart.
The verse is not an attack on teachers. It sets them in order under something higher.
The Word in the heart is above all teaching, however good and right that teaching may be. So by the Word a godly man can gain understanding above all his teachers.
Gift and training do not settle the matter. Someone with no education can outstrip the most gifted teachers, if Scripture does not govern what they say.
Take all the men of special gift — the quickest to take things in, the best fitted to pass on knowledge. If Scripture does not control what they say, then in the end the poor man with no other education, holding only to the Word, may truly and honestly say with the psalmist, "I have more understanding than all my teachers, for your testimonies are my meditation."
Three comparisons stand side by side — foes, friends, elders — and each matches a different way of handling the word.
If the Psalmist had been taught to keep the precepts of the Lord in heart and life, then he knew more than the most respected old sinner had ever learned, more than the ancient philosophers had even hoped to know. He had the Word with him, and so he outstripped his foes. He meditated on it, and so he outran his friends. He practised it, and so he outshone his elders (Spurgeon, The Psalms).
What was true for the psalmist reaches further now that the New Testament is in our hands.
The Psalmist could say, "I have more understanding than all my teachers, for your testimonies are my meditation" (Ps. 119:99). If that was true of him in his day, it will be even more true today for those who make the New Testament Scriptures of Truth their meditation.
Yet few take up that offer in full.
Even among those truly converted by it, how few receive the word of God as whole-heartedly as the psalmist did! It is not too much to say that even for most Christians, the blank pages of their Bibles outnumber the full ones.
- Testimonies. God's word is His own witness to Himself — meditating on it is how understanding grows.
- Carried. He had the word with him, and so outstripped his enemies — step one is keeping it near.
- Meditated. He talked it over with himself in God's presence, and so outran his friends. Step two is quiet, private thought — study will not do it.
- Practised. He obeyed it, and so outshone the aged — step three turns understanding into life.
- Available. You need no education, and no teacher can take the Word's place. The danger is not lack of access but the blank pages in the Bible we already own.