Look you on me, and be merciful to me, as you use to do to those that love your name.
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EXPOSITORY (ENGLISH BIBLE)As . . . name.—See margin. But the absence of the suffix is against this correction, as it is against the Authorised Version itself. Rather, according to the right of. It was not only theirs by custom, but by right of the covenant.Psalm 119:132-133. Look thou upon me — Favourably, as the next clause explains it; and be merciful unto me — Let me taste the sweetness, and receive the gifts of thy mercy; let me have thy smiles, and the light of thy countenance; as thou usest to do, &c. — As thou hast been wont to do unto thy people in all former ages. Do not deny me the common privilege of all the faithful. Order my steps in thy word — By thy grace direct and govern all my affections and actions in the way prescribed in thy word. Let thy Spirit accompany thy word, and ingraft it in me, so that I may be guided and ruled by it. And let not any iniquity have dominion over me: let not the law in my members, warring against the law of my mind, lead me captive to the law of sin: but, though the flesh may lust against the spirit, let the spirit oppose the desires of the flesh, and overcome and subdue them. The dominion of sin is to be dreaded and deprecated by every one of us; and if in sincerity we pray against it, we shall receive, as an answer of our prayers, the accomplishment of that promise, Romans 6:14, Sin shall not have dominion over you.
And be merciful unto me, as thou usest to do unto those that love thy name - Margin, "According to the custom toward those," etc. The Hebrew word is "judgment:" "according to the judgment to the lovers of thy name." The word seems here to be used in the sense of "right;" of what is due; or, of what is usually determined: that is, as God usually determines, judges, acts toward those who love him. The idea is, Treat me according to the rules which regulate the treatment of thy people. Let me be regarded as one of them, and be dealt with accordingly. On the sentiment in this passage, see the notes at Psalm 106:4.
as thou usest to do—or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.Look thou upon me, to wit, favourably, as the next clause explains it, and as this phrase is commonly used; whereby also he implies that God at present did hide his face and favour from him.
As thou usest to do unto those that love thy name; as thou hast done in all former ages. Do not deny me the common privilege of all the faithful. Psalm 25:16; the Lord had turned from him, and had hid his face, which had given him trouble; and therefore he desires he would turn again to him, and show him his face and favour;
and be merciful unto me; in forgiving his sins, and admitting him to communion with him: he pleads mercy, and not merit and this shows it was not any look but a look of grace and mercy he prays for;
as thou usest to do unto those that love thy name; that is, himself: such as love the Lord have favours shown them; he shows mercy to thousands of them that love him; he loves them that love him; he manifests his love to them, and admits them to great nearness to himself. David was one of these; he loved him in sincerity, and above all others and could appeal to him for the truth of it, and desires no other nor better usage than such had; and indeed a man need not desire better, since all things work for their good now, and it is not to be conceived what God has prepared for them hereafter.Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.
EXEGETICAL (ORIGINAL LANGUAGES)132. Look &c.] Turn unto me and be gracious unto me. So Psalm 25:16; Psalm 86:16.
as thou usest to do &c.] Better, as is the right of those that love thy name. The plea is a bold one, but not too bold. The covenant gives those who love Jehovah’s revelation of Himself (Psalm 5:11; Psalm 69:36) the right to claim His grace. Cp. Hebrews 6:10. The word for right is mishpâṭ, usually rendered judgement.Verse 132. - Look thou upon me; rather, turn thee unto me, but in the sense of "turn round and look upon me." And be merciful unto me (comp. vers. 41, 58, 76, 77, etc.). As thou usest to do unto those that love thy Name; literally, as thy rule is with those that love thy Name. Job 17:3; Isaiah 38:14; לטוב similar to לטובה, Psalm 86:17, Nehemiah 5:19 : in my behalf, for my real advantage. The expression of longing after redemption in Psalm 119:123 sounds like Psalm 119:81. "The word of Thy righteousness" is the promise which proceeds from God's "righteousness," and as surely as He is "righteous" cannot remain unfulfilled. The one chief petition of the poet, however, to which he comes back in Psalm 119:124., has reference to the ever deeper knowledge of the word of God; for this knowledge is in itself at once life and blessedness, and the present calls most urgently for it. For the great multitude (which is the subject to הפרוּ) practically and fundamentally break God's law; it is therefore time to act for Jahve (עשׂה ל as in Genesis 30:30, Isaiah 64:4, Ezekiel 29:20), and just in order to this there is need of well-grounded, reliable knowledge. Therefore the poet attaches himself with all his love to God's commandments; to him they are above gold and fine gold (Psalm 19:11), which he might perhaps gain by a disavowal of them. Therefore he is as strict as he possibly can be with God's word, inasmuch as he acknowledges and observes all precepts of all things (כּל־פּקּוּדי כל), i.e., all divine precepts, let them have reference to whatsoever they will, as ישׁרים, right (ישּׁר, to declare both in avowal and deed to be right); and every false (lying) tendency, all pseudo-Judaism, he hates. It is true Psalm 119:126 may be also explained: it is time that Jahve should act, i.e., interpose judicially; but this thought is foreign to the context, and affords no equally close union for על־כן; moreover it ought then to have been accented עת לעשׂות ליהוה. On כּל־פּקּוּדי כל, "all commands of every purport," cf. Isaiah 29:11, and more as to form, Numbers 8:16; Ezekiel 44:30.
The expression is purposely thus heightened; and the correction כל־פקודיך (Ewald, Olshausen, and Hupfeld) is also superfluous, because the reference of what is said to the God of revelation is self-evident in this connection.
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