Teach me, O Lord, the way of thy statutes - This begins a new division of the psalm, indicated by the letter He (ה h, or "h"). The word rendered "teach" means properly to throw, to cast, to hurl; and then, to teach - as if truth were thrown and scattered abroad. The sentiment is the same as in Psalm 119:12.

And I shall keep it unto the end - Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.

Teach me, O Lord, the way of thy statutes - To understand the spiritual reference of all the statutes, etc, under the law, required a teaching which could only come from God.

I shall keep it unto the end - Here is a good thing asked for a good end. He wishes for heavenly teaching; not to make a parade of it, but to enable him to discern his duty, that he might act accordingly.

HE.--The Fifth Part.

HE. Teach me, O Lord, the way of thy statutes,.... Which they point unto, and direct to walk in; not only the statutes and ordinances themselves, the theory of them, but the practice of them. This is taught in the word, and by the ministers of it; but none so effectually teach as the Lord himself, Isaiah 2:3;

and I shall keep it unto the end; keep the way unto the end of it: or rather to the end of life, all my days, and never depart out of it, or turn to the right hand or the left; but walk on in it as long as I:live: or, "I shall observe it, even the end" (c); the end of the way of thy statutes or commandments. Now the end of the commandment is charity or love, which is the fulfilling of it: though that is perfectly fulfilled by none but by Christ, the end of the law for righteousness, 1 Thessalonians 1:5. The word for "end" signifies a "reward"; so Aben Ezra interprets it, and refers to Psalm 19:11; but Kimchi denies the law is to be kept for the sake of reward; which is right: rather the sense is, I will keep it by way of retribution, or in gratitude for teaching the way. The Targum is,

"and I will keep unto perfection;''

which cannot be done by sinful man.

(c) "et custodiam finem"; so some in Gejerus.

The eightfold He. He further prays for instruction and guidance that he may escape the by-paths of selfishness and of disavowal. The noun עקב, used also elsewhere as an accus. adverb., in the signification ad extremum (Psalm 119:33 and Psalm 119:112) is peculiar to our poet. אצּרנּה (with a Shebג which takes a colouring in accordance with the principal form) refers back to דּרך. In the petition "give me understanding" (which occurs six times in this Psalm) חבין is causative, as in Job 32:8, and frequently in the post-exilic writings. בּצע (from בּצע, abscindere, as κέρδος accords in sound with κείρειν) signifies gain and acquisition by means of the damage which one does to his neighbour by depreciating his property, by robbery, deceit, and extortion (1 Samuel 8:3), and as a name of a vice, covetousness, and in general selfishness. שׁוא is that which is without real, i.e., without divine, contents or intrinsic worth, - God-opposed teaching and life. בּדרכך

(Note: Heidenheim and Baer erroneously have בּדרכיך with Jod. plural., contrary to the Masora.)

is a defective plural; cf. חסדך, Psalm 119:41, וּמשׁפּטך, Psalm 119:43, and frequently. Establishing, in Psalm 119:38, is equivalent to a realizing of the divine word or promise. The relative clause אשׁר ליראתך is not to be referred to לעבדּך according to Psalm 119:85 (where the expression is different), but to אמרתך: fulfil to Thy servant Thy word or promise, as that which (quippe quae) aims at men attaining the fear of Thee and increasing therein (cf. Psalm 130:4; Psalm 40:4). The reproach which the poet fears in Psalm 119:39 is not the reproach of confessing, but of denying God. Accordingly משׁפּטיך are not God's judgments i.e., acts of judgment, but revealed decisions or judgments: these are good, inasmuch as it is well with him who keeps them. He can appeal before God to the fact that he is set upon the knowledge and experience of these with longing of heart; and he bases his request upon the fact that God by virtue of His righteousness, i.e., the stringency with which He maintains His order of grace, both as to its promises and its duties, would quicken him, who is at present as it were dead with sorrow and weariness.

HE. Teach {a} me, O LORD, the way of thy statutes; and I shall keep it unto the end.

(a) He shows that he cannot follow on to the end, unless God teaches him often and leads him forward.

HE. (Ps 119:33-40).

33-38. To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.

the way of thy statutes-that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.

119:33-40 Teach me thy statutes, not the mere words, but the way of applying them to myself. God, by his Spirit, gives a right understanding. But the Spirit of revelation in the word will not suffice, unless we have the Spirit of wisdom in the heart. God puts his Spirit within us, causing us to walk in his statutes. The sin here prayed against is covetousness. Those that would have the love of God rooted in them, must get the love of the world rooted out; for the friendship of the world is enmity with God. Quicken me in thy way; to redeem time, and to do every duty with liveliness of spirit. Beholding vanity deadens us, and slackens our pace; a traveller must not stand gazing upon every object that presents itself to his view. The promises of God's word greatly relate to the preservation of the true believer. When Satan has drawn a child of God into worldly compliances, he will reproach him with the falls into which he led him. Victory must come from the cross of Christ. When we enjoy the sweetness of God's precepts, it will make us long for more acquaintance with them. And where God has wrought to will, he will work to do.