Morality of the Ten Commandments.
PSALM 119 is, in some respects, the most remarkable production that ever was penned. As a composition it stands almost unrivaled. Highly poetic, an acrostic throughout, were it found in any ancient book other than the Bible, it would be the subject of the admiration of all classes. But it is now even more than the admiration—it is the delight—of every reverent heart. It does not belong to any one dispensation; it serves for all time, and for all classes of true worshippers. Consisting of 176 verses, every one has direct reference to the law of the Most High, under the various terms of word, precepts, ways, judgments, testimonies, statutes, commandments, and law. Every part, every sentence of this psalm gives evidence of the sincere and earnest devotion of the writer. Let any one read it carefully and then picture to himself the frame of mind, the exalted spiritual condition, of the person who could breathe such devotional utterances. Where can be found the individual in this age of gospel light and Christian graces who can excel it in its true spirit of piety? Surely no one can have read the book of Psalms with any carefulness, who thinks, as many affect to think, that the religion of the present age is more exalted, more spiritual, than that manifested in past dispensations. "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience." Look at Enoch, at Abraham, at Moses, at Samuel, at Elijah, at David, at Daniel. Read the eleventh chapter of Paul's letter to the Hebrews. The religion of Christ is the same in all ages; with the patriarchs who trusted in "the seed" who was to bruise the serpent's head, and who rejoiced to see the day of Christ by the faith of the gospel which was preached to them. See 1 Cor. 10; Heb 4; with the prophets who searched diligently for a further insight into those things of which the Spirit of Christ that was in them testified. 1 Peter 1; and with the apostles, who proved the truthfulness of the doctrine of Christ by the testimony of those who had spoken aforetime, even of "holy men of old who spoke as they were moved of the Holy Ghost." And the apostles exhorted to the very highest state of holiness of which it is possible for the mind to conceive, by the highest authority to which they could appeal: "For it is written." In our brief remarks it is not our purpose to enter upon any analysis or lengthy examination of this psalm. Only a few prominent points can be noticed. 1. The fervent piety of the writer. The more we read this, and all the psalms, the more we shall appreciate this fact. 2. His spirit of meekness and submission. In every thing there is a constant recognition of his dependence, of his need of help, and of mercy; as he said in another psalm. "My sin is ever before me." 3. The evidence of his deep religious experience. A man can be very devotional who has not yet attained to a deep knowledge of the things of God. But this was not the case with the psalmist. He had learned contentment with his lot; he had ceased to envy the prosperity of the wicked, because he had been in the sanctuary of God; he had there learned the end of evil-doers, and the faithfulness of Jehovah to those who delight in his testimonies. 4. His love of the law of God. This is the groundwork of all his piety, of his reverence, and the spring of all his religious joys. We notice some of the expressions in this psalm. His desire for the enlargement of his heart, was that he might run in the way of the commandments; verse 32. He longed for understanding, that he might keep the law with his whole heart; 34. He would walk at liberty, for he sought the precepts of God; 45. Comp. Jas. 2:8-12—"the law of liberty." He was comforted in affliction, because the word of God had quickened him; 50. He was in horror at the wicked, for they forsook the law; 53. He thought on his ways (a good example to all), and turned his feet to the Lord's testimonies; 59. He would arise at midnight to give thanks to God; because of his righteous judgments; 62. Seven times a day he worshiped in giving praise, because of his judgments, 164. He acknowledged afflictions to be for his good, that he might learn the Lord's statutes; 67, 71. He esteemed the law as better than thousands of gold and silver; 72.343Not many have that kind of religion now. He desired to be quickened after the loving kindness of God, that he might keep his testimonies; 88. He had perished in his afflictions, had not the law been his delight; 92. He had seen an end of all perfection; why? "thy commandment is exceeding broad;" 96. It is worthy of note that they who claim perfection (for themselves) in these days take limited views of the law of God. We have had occasion of late to point out the antinomianism of the "holiness" claimants. The psalmist was wiser than all his enemies, because God's commandments were ever with him; 98. He had more understanding than all his teachers, because the testimonies were his meditation; 99. He understood more than the ancients—this expression denoted those who were honored for wisdom—because he kept God's precepts; 100. He hated every false way, because he got understanding through those precepts; 104, also 128. If he was overwhelmed with grief, it was because of the wicked, who kept not the law; 136. They who follow after mischief are far from the law; 150. He prayed to be delivered from affliction, because he did not forget the law; 153. "Salvation is far from the wicked; for they seek not thy statutes;" 155. A good and sufficient reason. His lips should praise God, when he was instructed in his statutes; 171. He longed for the salvation of God, for his law was his delight; 174. And when he went astray he desired the Lord to seek him, for he did not forget his commandments; 176. His most impressive contrasts between right and wrong, good and evil, were based on regard for the law. "I hate vain thoughts; but thy law do I love;" 13. "I hate and abhor lying, but thy law do I love;" 163. He declared that the righteousness of God is an everlasting righteousness, and his law is the truth; 142. That they have great peace who love the law; 165. And with such views as are here expressed, and found also in many other expressions, of its truth, righteousness, breadth, perfection, a source of comfort, and hope, teaching the wisdom of God, he yet prayed thus: "Open thou mine eyes, that I may behold wondrous things out of thy law;" 18. He could see in it wisdom, righteousness, salvation, comfort, everything which could delight the heart of the saint of God, yet he knew there were wonders in the "statutes of Heaven," the "ten words" of Jehovah, which he had yet never seen or conceived. We can only add to what David has said of the law by quoting the words of inspiration in the New Testament: "The law is holy, and the commandment holy, and just, and good." Solomon is equally clear and emphatic on the subject of the nature of the law, as we will notice hereafter. But its morality is still most clearly taught in the New Testament.