Psalm 119:44
So shall I keep your law continually for ever and ever.
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EXPOSITORY (ENGLISH BIBLE)
119:41-48 Lord, I have by faith thy mercies in view; let me by prayer prevail to obtain them. And when the salvation of the saints is completed, it will plainly appear that it was not in vain to trust in God's word. We need to pray that we may never be afraid or ashamed to own God's truths and ways before men. And the psalmist resolves to keep God's law, in a constant course of obedience, without backsliding. The service of sin is slavery; the service of God is liberty. There is no full happiness, or perfect liberty, but in keeping God's law. We must never be ashamed or afraid to own our religion. The more delight we take in the service of God, the nearer we come to perfection. Not only consent to his law as good, but take pleasure in it as good for us. Let me put forth all the strength I have, to do it. Something of this mind of Christ is in every true disciple.So shall I keep thy law continually forever and ever - At all times and in all places; in this world and the world to come. This indicates a purpose to do it, and an assurance that he would do it, if God should enable him to retain even the slightest hold on the truth. 42. The possession of God's gift of "salvation" (Ps 119:41) will be the Psalmist's answer to the foe's "reproach," that his hope was a fallacious one. So shall I be obliged and encouraged to the constant and perpetual study and observation of thy laws. So shall I keep thy law continually,.... Which denotes not the perfection of keeping the law, but the constancy of it: the psalmist was persuaded, that so long as he had the word of truth in his mouth, and the judgments of God in his view, he should be diligent and constant in the discharge of his duty, which these directed and encouraged him unto;

for ever and ever; in this life and that to come; when the law of God will be kept, and his will done perfectly by the saints, as it now is by the angels in heaven; or this may be connected with the law of God; which law is for ever and ever, being of eternal duration and obligation. The whole may be understood of the law of faith, or doctrine of the Gospel, and be rendered, "so shall I observe thy doctrine continually"; contained in the word of truth; which doctrine is for ever and ever, it is the everlasting Gospel.

So shall I keep thy law continually for ever and ever.
EXEGETICAL (ORIGINAL LANGUAGES)
44. So shall I observe thy law] This is his desire and purpose, if God will grant him grace.

continually for ever and ever] Unceasingly to the end of his life. Or does he merge his own personality in that of the nation, and look forward to the service of the generations to come?Verse 44. - So shall I keep thy Law continually forever and ever. God's mercy will draw forth the psalmist's gratitude, and make his obedience perfect and perpetual. 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.

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