PSALM 119 - Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
CAPH. (Ps 119:81-88).
[81-83. In sorrow the pious heart yearns for the comforts of God's
promises (Ps 73:26; 84:2).]
81 My soul fainteth for thy salvation: but I hope in thy word.
82 Mine eyes fail for thy word, [that is, with yearning desire
for Thy word. When the eyes fail, yet faith must not.] saying,
When wilt thou comfort me?
83 For I am become like a bottle in the smoke [as a skin bottle
dried and shriveled up in smoke, so is he withered by sorrow.
Wine bottles of skin used to be hung up in smoke to dry them,
before the wine was put in them [MAURER].]; yet do I not forget
thy statutes.
[84-87. The shortness of my life requires that the relief afforded
to me from mine enemies should be speedy.]
84 How many are the days of thy servant? when wilt thou execute
judgment on them that persecute me?
85 The proud have digged pits [plots for my destruction.] for
me, which [rather, "who," that is, "the proud";
"pits" is not the antecedent.] are not after thy law.
86 All thy commandments are faithful: they persecute me wrongfully;
help thou me.
87 They had almost consumed me upon earth [HENGSTENBERG translates,
"in the land"; understanding "me" of the nation
Israel, of which but a small remnant was left. But English Version
is simpler; either, "They have consumed me so as to leave
almost nothing of me on earth"; or, "They have almost
destroyed and prostrated me on the earth" [MAURER].]; but
I forsook not thy precepts. [Whatever else I am forsaken of, I
forsake not Thy precepts, and so am not mistaken of Thee (Ps 39:5,
13; 2Co 4:8, 9), and the injuries and insults of the wicked increase
the need for it. But, however they act regardless of God's law,
the pious, adhering to its teaching, receive quickening grace,
and are sustained steadfast.]
88 Quicken me after thy lovingkindness; so shall I keep the testimony
of thy mouth.
The Second Principle
The second principle has to do with the basic sanctity of the body. The Christian is not to do something willingly which he knows will destroy his body. The body is sacred because it is the dwelling place of the Holy Spirit. By implication, a holistic concept of the body is in view here. In other words, the body, with its physical, mental, and spiritual dimensions is under consideration. Anything which deteriorates one's state of existence is prohibited by this principle. Variations as to what such things may be can be different in different cultures. Nevertheless, the Bible is the ultimate standard of authority in these matters. Any willful destruction of the body, mind, and ultimately the spirit is strictly prohibited by the word of God. The passage we have chosen as justification for this principle illustrates the effects of sexual impurity on the physical body. But, in doing so, it also addresses the sanctification process. This is to say that the fruit of the Spirit (cf. Galatians 5: 22,23) cannot be produced in a vessel that is being destroyed by sexual sin. In other words, spiritual and mental factors cannot be excluded in the destructive nature of sexual laxity.
In Corinth, sexual impurity was rampant. The city was well known for its temple of Aphrodite, which had over one thousand prostitutes. The Corinthian church was composed mostly of Gentile converts. They brought with them their pagan backgrounds into the church. Therefore, a great deal of teaching was necessary in order to direct them in Christian living. Paul's letters to the Corinthians reflect this fact, particularly his first letter. The text which justifies the principle we are considering is drawn from I Corinthians 6:12-20, but we wish to focus on verses 19 and 20, which say: "What? Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." In I Corinthians 3:16, the apostle Paul refers to the entire church as the temple of God. In this verse, however, he uses the word "body" in the singular. Each Christian individually represents the dwelling place of the Holy Spirit. Therefore, anything that would be out of place in God's temple ought to have no place in the Christian's life; especially sexual impurity. As Paul gave these instructions, he demonstrated that he was not willing to let the Corinthian culture define what was sexually permissible. The word of God is the standard. In addition to sexual immorality, modern issues that come under close scrutiny as a result of this principle are the abuse of alcohol, tobacco, non-prescription drugs, certain types of literature, movies, music, etc. If something a Christian is evaluating for acceptability as godly behavior leads to self-destruction, he can safely conclude that it does not respect the sanctity of the body and, consequently, does not glorify God and, therefore, should be avoided.
The Third Principle
What we do or say may have either constructive or destructive effects on other people, particularly spiritually weak Christians who may have problems understanding Christian liberty. The concept of a weaker brother means that Christians are not at liberty to do anything which offends the conscience of a brother in Christ. The texts we will use to justify this principle make it very clear that everything that is lawful may not enhance the spiritual walk of others. If one insists on doing something which may appear to some to be questionable, and he does this at the risk of causing a brother to stumble, then he does so by putting a fragile spiritual life in great peril. In doing so he sins. Furthermore, the Bible also teaches us that the Christian must also be sensitive to the conscience of a non-Christian.
I Corinthians 8:1-13, 10:23-33, and Romans 14:14-23 are the passages which give the clearest understanding of this principle. Actually, these passages are a further elaboration of what it means to love one's neighbor (cf. Matthew 22:28; Romans 13:8-10; Galatians 5:14; and James 2:8). As we have already said, many of the Corinthian Christians were Gentiles who were coming out of idolatrous backgrounds. Consequently, some of the old pagan customs were still sensitive issues to their consciences.
In Corinth, it was the practice to celebrate festive occasions
with an animal sacrifice offered to some pagan god or idol, and
then eat the animal. These events were often held in the temples
dedicated to these false gods. What was not eaten of the sacrificed
animal was often offered for sale in the local meat market. As
it was difficult, if not impossible, to identify the meat that
had been so "used," it was quite possible that a Christian
buying meat in the market might purchase this "used"
meat. Evidently, some of the Christians who came out of pagan
backgrounds had not matured enough to overcome the meaning they
had previously attached to such things. Some in the Corinthian
church were being offended by the careless attitude of others
in regard to the eating of this meat. In this context, the apostle
sets forth a simple principle. Chapter eight contains his basic
instructions on the subject. Whatever we do, we must not "wound...[the]
weak conscience" of a brother. If we do so, we sin against
Christ Himself. Chapter ten extends this principle even to non-Christians
(verses 27-29). In other words, we must be careful to "Give
no offense, either to the Jews or to the Greeks or to the church
of God" (verse 32). In Romans 14:14-23, the apostle expounds
on the law of love and how it relates to this issue.
[Editor's Note: Bro. Turner concludes this study next week.]
The Bread of Sorrows by Jim Ward
(Reprinted from Biblical e-Sights: devotional@biblical-insights.org)
"It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; For so He gives His beloved sleep" (Psalms 127:2).
Our relationship with the world of matter and money is a constant source of confusion, pain, and frustration to us. We read about dot.com millionaires and see lottery winners interviewed on television and our hearts have to fight against covetousness. Are we like Asaph, who was "envious of the boastful, when (he) saw the prosperity of the wicked" (Psalm 73:3)? Oh, we know that some foolish ones stray from the faith in their greed and pierce themselves through with many sorrows (1 Tim. 6:10), but we can handle it. It won't happen to us. Besides, it's not that we want to be filthy rich; we don't need a gazillion dollars. We just want to be comfortable. There may be nothing about which we deceive ourselves more than about how much money it takes for us to be comfortable.
But there is no need to eat the bread of sorrows. Let's consider some things that Solomon said. We can begin with Proverbs 10:22: "The blessing of the LORD makes one rich, and He adds no sorrow with it." Then we continue with Ecclesiastes: "I know that nothing is better for them than to rejoice, and to do good in their lives, and also that every man should eat and drink and enjoy the good of all his labor-it is the gift of God" (3:12, 13). Obviously, money and things, per se, are not the problem. Kept in their place, they are blessings to be enjoyed and shared. The problem lies in us and in our attitudes of trying to find ultimate happiness and security in temporal things.
God is happy to bless us, to give us a living - and the sleep of contentment along with it. We can work well and honestly and trust God to care for us. Out of gratitude for the grace which He heaps upon us, we can become a channel of His grace to others, as we meet their spiritual and physical needs with compassion. But if we are consumed with greed, though we may have to build bigger barns to store our grain, peace will evade us, and God will require our souls.
So, which shall it be? Sorrow or sleep? The choice is ours. Remember, the Bread of Life is far better than the bread of sorrows.
THE BOTTOM LINE
Let us be courageous in our weakness; Let us be giving with our
strength. --Andrew Maxfield