Psalm 119:114
Thou art my hiding place and my shield: I hope in thy word.
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(114) My shield.—For this expression see Psalm 3:3; Psalm 7:10.

119:113-120 Here is a dread of the risings of sin, and the first beginnings of it. The more we love the law of God, the more watchful we shall be, lest vain thoughts draw us from what we love. Would we make progress in keeping God's commands, we must be separate from evil-doers. The believer could not live without the grace of God; but, supported by his hand, his spiritual life shall be maintained. Our holy security is grounded on Divine supports. All departure from God's statutes is error, and will prove fatal. Their cunning is falsehood. There is a day coming which will put the wicked into everlasting fire, the fit place for the dross. See what comes of sin Surely we who fall so low in devout affections, should fear, lest a promise being left us of entering into heavenly rest, any of us should be found to come short of it, Heb 4:1.Thou art my hiding place - See the notes at Psalm 32:7, where the same expression occurs.

And my shield - See Psalm 5:12, note; Psalm 84:11, note.

I hope in thy word - See Psalm 119:74, Psalm 119:81.

114. hiding-place—(Compare Ps 27:5).

shield—(Ps 3:3; 7:10).

hope in thy word—confidently rest on its teachings and promises.

Ver. 114. No text from Poole on this verse.

Thou art my hiding place,.... From temporal calamities. The perfections of God are chambers of retreat and safety to his people, where they may hide themselves and be safe, till such calamities are over, Isaiah 26:20. And from spiritual evils; from avenging justice, from divine wrath, from the rage of Satan, and the fury of men, Isaiah 32:2; and from eternal death, and being hurt by it; the spiritual and eternal life of saints being hid with Christ in God, Colossians 3:3; see Psalm 32:7;

and my shield; to protect from all dangers, and preserve from every enemy: such are the love and grace, the power and strength, the truth and faithfulness of God; which are the saints' shield and buckler, Psalm 5:12; such also the person, blood, righteousness, and salvation of Christ, who is a sun and shield; the shield of faith, or which faith holds up and defends the soul against the attacks of a powerful enemy, Psalm 84:11;

I hope in thy Word; in Christ the Word, for acceptance and justification, for peace, pardon, and eternal salvation; all which are in him: in the word of promise, for all supplies of grace, strength, light, life, and comfort here, and for glory hereafter, contained therein; see Psalm 119:74.

Thou art my hiding place and my shield: I hope in thy word.
114. Cp. Psalm 32:7; Psalm 28:7; Psalm 119:74; Psalm 119:81.

Verse 114. - Thou art my Hiding-place (comp. Psalm 27:5; Psalm 32:7; Psalm 91:1). And my Shield; i.e. my protection (see Psalm 3:3; Psalm 18:2, 30, etc.). I hope in thy Word. The promises contained in thy Word are my only sure hope (see ver. 43). Psalm 119:114The eightfold Samech. His hope rests on God's word, without allowing itself to be led astray by doubters and apostates. סעפים (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions (סעפּים), 1 Kings 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet's love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Psalm 119:115 (cf. Psalm 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Psalm 119:116-117. The מן in משּׁברי is the same as in בּושׁ מן. The ah of ואשׁעה is the intentional ah (Ew. 228, c), as in Isaiah 41:23. The statement of the ground of the סלית, vilipendis, does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read תּרעיתם, "their sentiment;" but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading השּׁבתּ or חשׁבתּ (Aquila, Symmachus, and Jerome; lxx ἐλογισάμην, therefore חשׁבתי) instead of חשׁבתּ might more readily be justified in Psalm 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of השׁבית with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross (סגים( ssor). Accordingly משׁפטיך in Psalm 119:120 are God's punitive judgments, or rather (cf. Psalm 119:91) God's laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Leviticus 26, Deuteronomy 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Exodus 34:7 and elsewhere, his skin shudders and his hair stands on end.
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