I considered my ways, and turned my steps to your statutes.
Parallel Translations
-
I considered my ways, and turned my steps to your statutes.
-
I thought on my ways, and turned my feet unto thy testimonies.
-
I considered my ways, and turned my feet unto Thy testimonies.
Cross-references (14)
Passages linked to Psalms 119:59 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 13:5 Examine your own selves, whether you are in the faith. Test your own selves. Or don’t you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified.
- Ezekiel 18:28 Because he considers, and turns away from all his transgressions that he has committed, he shall surely live. He shall not die.
- Lamentations 3:40 Let us search and try our ways, and turn again to Yahweh.
- 2 Corinthians 12:21 that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.
- Luke 15:17-20 But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger! I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight. I am no more worthy to be called your son. Make me as one of your hired servants.” ’ “He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
- Haggai 1:7 This is what Yahweh of Armies says: “Consider your ways.
- Ezekiel 18:30 “Therefore I will judge you, house of Israel, everyone according to his ways,” says the Lord Yahweh. “Return, and turn yourselves from all your transgressions; so iniquity will not be your ruin.
- Haggai 1:5 Now therefore this is what Yahweh of Armies says: Consider your ways.
- Deuteronomy 4:30-31 When you are in oppression, and all these things have come on you, in the latter days you shall return to Yahweh your God and listen to his voice. For Yahweh your God is a merciful God. He will not fail you nor destroy you, nor forget the covenant of your fathers which he swore to them.
- Jeremiah 8:4-6 “Moreover you shall tell them, ‘Yahweh says: “ ‘Do men fall, and not rise up again? Does one turn away, and not return? Why then have the people of Jerusalem fallen back by a perpetual backsliding? They cling to deceit. They refuse to return. I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to his course, as a horse that rushes headlong in the battle.
- Ezekiel 33:14-16 Again, when I say to the wicked, “You will surely die;” if he turns from his sin, and does that which is lawful and right; if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he will surely live. He will not die. None of his sins that he has committed will be remembered against him. He has done that which is lawful and right. He will surely live.
- Joel 2:13 Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in loving kindness, and relents from sending calamity.
- Jeremiah 31:18-19 “I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be turned; for you are Yahweh my God. Surely after that I was turned. I repented. After that I was instructed. I struck my thigh. I was ashamed, yes, even confounded, because I bore the reproach of my youth.’
- Ezekiel 33:19 When the wicked turns from his wickedness, and does that which is lawful and right, he will live by it.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 59. I thought upon my ways The amount is,…
59. I thought upon my ways The amount is, that after the prophet had paid due regard to his manner of life, his only aim then was to follow the teaching of the law. In these words he intimates indirectly, that if it be inquired why men go astray, and are miserably distracted amidst conflicting impulses, the reason is, their thoughtlessly indulging themselves in the gratification of their passions. Every man watches most carefully, and applies all his energy to whatever his inclination may lead him, but all are blind in choosing the object which they ought to pursue; or rather, as if their eyes were sealed, they are either hurried away inconsiderately, or else, through carelessness, wander imperceptibly from one object to another. One thing is certain, that there is no one who carefully considers his ways; and, therefore, it is not without reason the prophet exhorts us, that the commencement of a godly life consists in men awaking from their lethargy, examining their ways, and, at last, wisely considering what it is to regulate their conduct properly. He next instructs us, that when a person is inclined in good earnest to frame the course of his life well, there is nothing better than for him to follow the direction which the Lord points out. In fact, were not men infatuated, they would universally and unanimously make choice of God to be the guide of their life.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He showeth that none can embrace the word of…
He showeth that none can embrace the word of God, except he consider his own imperfections and ways.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 119:59 I thought on my ways, and turned…
Psa 119:59 I thought on my ways, and turned my feet unto thy testimonies.
Ver. 59. I thought on my ways] At self-examination beginneth sound conversion, Lam 3:39-40 Hag 1:5; Hag 1:7 2Co 13:5.
Read full note →
And turned my feet] Finding all to be naught, and stark naught (contrary to what God found in his works upon a review, all good, and very good), set upon a new course.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I seriously considered both my former counsels and courses,…
I seriously considered both my former counsels and courses, that I might be humbled for my past errors, and might now amend them, and my duty in all my future actions. And finding that my feet had too often swerved from thy rule, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain David had said he would keep God's word (Psa…
David had said he would keep God's word (Psa 119:57), and it was well said; now here he tells us how and in what method he pursued that resolution. 1. He thought on his ways. He thought beforehand what he should do, pondering the path of his feet (Pro 4:26), that he might walk surely, and not at all adventures. He thought after what he had done, reflected upon his life past, and recollected the paths he had walked in and the steps he had taken. The word signifies a fixed abiding thought. Some make it an allusion to those who work embroidery, who are very exact and careful to cover the least flaw, or to those who cast up their accounts, who reckon with themselves, What do I owe? What am I worth? "I thought not on my wealth (as the covetous man, Psa 49:11) but on my ways, not on what I have, but what I do:" for what we do will follow us into another world when what we have must be left behind. Many are critical enough in their remarks upon other people's ways who never think of their own: but let every man prove his own work. 2. He turned his feet to God's testimonies. He determined to make the word of God his rule, and to walk by that rule. He turned from the by-paths to which he had turned aside, and returned to God's testimonies. He turned not only his eye to them, but his feet, his affections to the love of God's word and his conversation to the practice of it. The bent and inclinations of his soul were towards God's testimonies and his conversation was governed by them Penitent reflections must produce pious resolutions. 3. He did this immediately and without demur (Psa 119:60): I made haste and delayed not. When we are under convictions of sin we must strike while the iron is hot, and not think to defer the prosecution of them, as Felix did, to a more convenient season. When we are called to duty we must lose no time, but set about it today, while it is called today. Now this account which David here gives of himself may refer either to his constant practice every day (he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay), or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was, by the grace of God, thus wrought. Note, (1.) Conversion begins in serious consideration, Eze 18:28; Luk 15:17. (2.) Consideration must end in a sound conversion. To what purpose have we thought on our ways if we do not turn our feet with all speed to God's testimonies?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain At midnight I will rise to give thanks unto…
At midnight I will rise to give thanks unto thee,.... Not only send up an ejaculatory thanksgiving upon his bed, but rise up from it and shake off his sleep, and in a set, serious, solemn manner, praise the Lord. This shows a great regard to him, and affection to this work, since it is with difficulty men prevail upon themselves to rise at midnight upon any occasion; at midnight Paul and Silas prayed and sung praises to God, Act 16:25;
because of thy righteous judgments; upon the wicked, as Aben Ezra; the hands and troops of them that encompassed him about, and robbed him; but God avenged him of them, and for this he gave thanks, or for such like things. Sometimes the judgments of God have been executed at midnight; as the destruction of the firstborn in Egypt, and of Pharaoh and his host in the Red sea, when Israel sang his praise, Exo 12:29; and for the judgments of God upon antichrist the church will rejoice and give thanks, Rev 18:20. Or rather by these may be meant the word of God, the precepts and ordinances of it, which are all just and good; such is the law of God, and such are the ordinances of Christ, Psa 19:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thought - I seriously considered both my former courses,…
Thought - I seriously considered both my former courses, and my duty in all my future actions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 59. FIRST. - I thought on my ways]…
Verse 59. FIRST. - I thought on my ways] חשבתי chashabti, I deeply pondered them; I turned them upside down; I viewed my conduct on all sides. The word, as used here, is a metaphor taken from embroidering, where the figure must appear the same on the one side as it does on the other; therefore, the cloth must be turned on each side every time the needle is set in, to see that the stitch be fairly set. Thus narrowly and scrupulously did the psalmist examine his conduct; and the result was, a deep conviction that he had departed from the way of God and truth.
SECONDLY. - And turned my feet unto thy testimonies.] Having made the above discovery, and finding himself under the displeasure of God, he abandoned every evil way, took God's word for his directory, and set out fairly in the way of life and salvation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 119:59-61. I thought on my ways — I…
Psa 119:59-61. I thought on my ways — I seriously considered both my former conduct, and my duty in all my future actions; and turned my feet unto thy testimonies — And finding my feet had too often swerved from the rule thou hast given us to walk by, I turned them to it. And although the ways of sinful pleasure and advantage were presented to my mind, yet I rejected them, and turned myself wholly to thy ways. I made haste, &c. — Being fully convinced of the necessity and excellence of obedience, I immediately resolved upon it, and began to execute my resolution. The bands of the wicked have robbed me — Or, made a prey of me; done me many injuries for my respect to thy law. The LXX. render it, σχοινια αμαρτωλων περιεπλακησαν μοι, the cords, or snares of sinners have entangled me; with which the Vulgate and Houbigant agree.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain I thought on my ways - This language most…
I thought on my ways - This language most naturally refers to the time of conversion, and may be employed without impropriety to describe the process of a sinner’s turning to God. It would seem to be descriptive of the experience of the author of the psalm when he became personally interested in the subject of religion. The first step in such a work is reflection on the course of life which has been led; on the guilt of such a course; and on the consequences. It is a pause in the career of sin and folly - a pause for reflection and thought. Compare Luk 15:17-18. No one is converted without such reflection; and as soon as a sinner can be made to pause and reflect on his course, there is hope that he will be converted. Assuredly it is proper for all, whatever may be their circumstances in life, to pause from time to time; to reflect; to ask what will be the consequences of the course of life which is pursued.
And turned my feet - Changed my course of life. He himself did this in fact; and he does not hesitate to say that it was he who thus turned. His own agency was employed. He does not say that he “waited” for God to turn him; or that he found he could not turn of himself, but that he turned; he paused; he reflected; he changed his course of life. This is true in conversion always. There is an actual turning from sin; an actual turning to God. The sinner turns. He leaves an old path, and treads a new one. He does this as the conscious result of reflection on the course which he was pursuing; and there is nothing in his actual turning, or in his whole future course, which is not the proper result of reflection, or which a proper reflection on the course of life would not lead to and justify. Man himself is always active in conversion. That is, he does something; he changes; he repents; he believes; he turns to God; it is not God that changes, that repents, that believes, that turns; it is the man himself. It is, indeed, by the grace and help of God; but the effect of that grace is not to make him idly wait; it is to rouse him to effort; to lead him to act.
Read full note →
Unto thy testimonies - Thy law, considered as the divine testimony in regard to what is right.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 59, 60. The diligent consideration of his conduct has…
59, 60. The diligent consideration of his conduct has ever led him back to order the course of his life in accordance with those laws which attest the Will of God and protest against man’s wilfulness, and that without hesitation or procrastination.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (59) I thought on.—The Hebrew implies repeated and frequent…
(59) I thought on.—The Hebrew implies repeated and frequent meditation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I thought on my ways; i.e. I examined my…
I thought on my ways; i.e. I examined my conduct in the past, considered it, and passed judgment upon it. And turned my feet unto thy testimonies. When I found my conduct amiss, I altered it, turning my feet into the way of thy commandments.
Self-examination.
Read full note →
"I thought on my ways;" "Let a man examine himself;" "I called my own ways to remembrance" (Prayer-book Version). There are two directions in which the important duty of self examination is abused and made mischievous.
1. It may be turned into introspection, which concerns itself only with moods and feelings.
2. It may be conducted in the light of fictitious human standards of goodness. The first is the error of sentimental religion; the second is the error of ceremonial religion. Both are mischievous in the same way. They nourish untruthfulness. The one forces feeling, the other exaggerates frailties into sins. The true sphere and the true standard of self-examination need to be presented.
I THE TRUE SPHERE OF SELF-EXAMINATION. It is that of a man"s conduct in his relationships; not that of a man"s thoughts and feelings. It is that which a man has beyond himself, which, nevertheless, bears the impress of himself, upon which he can look, which he can appraise. A man cannot examine his own thoughts and feelings; but let thought find expression in act, and feeling put tone and character on the act, then the man can exercise judgment. Thought and feeling are too variable ever to be arrested for examination. They are the "secret things which belong only to God." Illust.: what weakness is brought into Christian lives by introspection! It makes a particular type of religious life, and leads in a subtle form of trusting the self instead of trusting God. True self-examination is "considering our ways." We can estimate the conduct of others; we can estimate our own. We cannot estimate the feelings of others; we cannot estimate our own.
II THE TRUE STANDARD OF SELF-EXAMINATION. There are three possible standards that are manifestly unworthy.
1. The priestly standard, provided for the confessional.
2. The sectarian standard, which manufactures an experience through which all must pass.
3. The personal standard, which a man shapes according to his particular disposition and temperament. The true standard is twofold.
(1) The revealed idea of right conduct in the relations of life. That was the standard wholly for the psalmist, and in part for us.
(2) The revealed model of right conduct in relations the Lord Jesus. That is the standard especially provided for us; and it was the full obedience of God"s will. R.T.
Religion under two aspects.
I AS A MENTAL EXERCISE. "I thought on my ways." Religion revives the past, rouses the moral memory.
1. The supreme interest of the past is of a religious nature. What we have been intellectually or socially is of great interest. But what have been our convictions and conduct religiously? We thrill with joy or shiver with misery according to the answer we give to this question What are our "ways"? what are we?
2. But to think upon our "ways" is difficult and repulsive. To think of good fortune in worldly speculation, success in business, formation of esteemed connections and friendships, fills us with complacent delight. But to think of a youth wasted in thoughtless frivolity or in impure pleasures, of manhood hardening itself against all religious impression, of a past whose track has been fouled with the slime of the serpent, we turn away from this as from folly, loss, guilt, shame, and misery.
3. To think upon our ways" is necessary and salutary. Necessary to realize our sin, to a change of life, and renewal of the soul. The connection there is between thought and practice.
II RELIGION AS A PRACTICAL PRINCIPLE. "And turned my feet unto thy testimonies.
1. Practical resolves should be the result of earnest thought. Fits and impulses too often precede our resolutions and efforts. But thought, deliberate and earnest, summons up the grand motives, surveys the difficulties to be conquered, counts the cost, and prays for Divine help, and should go before every effort after a change of life.
2. The great end of religion is active obedience to the will of God. True understanding of our ways brings the grand conclusion that man"s "way ought to be God"s "way." We are forgiven in order to this.
3. If we are not led to this, we miss the end for which Divine intelligence was given. Reason is under an eclipse if it does not light us to this end. Conscience is a corrupted judge, bribed to betray us, if it does not pronounce this verdict. The whole nature of man suffers loss and ruin if we fail to turn our feet to the Divine testimonies. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 59. I thought on my ways, and turned…
Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. While studying the word he was led to study his own life, and this caused a mighty revolution. He came to the word, and then he came to himself, and this made him arise and go to his Father. Consideration is the commencement of conversion: first we think and then we turn. When the mind repents of ill ways the feet are soon led into good ways; but there will be no repenting until there is deep, earnest thought. Many men are averse to thought of any kind, and as to thought upon their ways, they cannot endure it, for their ways will not bear thinking of. David's ways had not been all that he could have wished them to be, and so his thoughts were sobered over with the pale cast of regret; but he did not end with idle lamentations, he set about a practical amendment; he turned and returned, he sought the testimonies of the Lord, and hastened to enjoy once more the conscious favour of his heavenly friend. Action without thought is folly, and thought without action is sloth: to think carefully and then to act promptly is a happy combination. He had entreated for renewed fellowship, and now he proved the genuineness of his desire by renewed obedience. If we are in the dark, and mourn an absent God, our wisest method will be not so much to think upon our sorrows as upon our ways: though we cannot turn the course of providence, we can turn the way of our walking, and this will soon mend matters. If we can get our feet right as to holy walking, we shall soon get our hearts right as to happy living. God will turn to his saints when they turn to him; yea, he has already favoured them with the light of his face when they begin to think and turn.
Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. The transition which is made in the text from the occasion of this alteration, "I thought on my ways, "to the change itself, is very lofty and elegant. He does not tell us that, after a review of them, he saw the folly and danger of sin, the debasedness of its pleasures, and the poison of its delights; or that, upon a search into God's law, he was convinced that what he imagined so severe, rigid, and frightful before, was now all amiable and lovely; no, but immediately adds, "I turned my feet unto thy testimonies"; than which I can conceive nothing more noble or strong; for it emphatically says, that there was no need to express the appearance his ways had when once he thought upon them. What must be the consequence of his deliberation was so plain, namely, that sin never prevails but where it is masked over with some false beauties, and the inconsiderate, foolish sinner credulously gives ear to its enchantments, and is not at pains and care to enquire into them; for a deep, thorough search would soon discover that its fairest appearances are but lying vanities, and that he who is captivated with that empty show is in the same circumstances with a person in a dream, who can please himself with his fancy only while asleep, and that his awakening out of it no sooner or more certainly discovers the cheat, than a serious thinking upon the ways of iniquity and rebellion against God will manifest the fatal madness of men in ever pursuing them. William Dunlop, 1692-1720.
Read full note →
Ver. 59. I thought on my ways, and turned my feet unto thy testimonies. Some translate the original, I looked on both sides upon my ways, I considered them every way, "and turned my feet unto thy testimonies" I considered that I was wandering like a lost sheep, and then I returned. George Swinnock.
Ver. 59. I thought on my ways, etc. The Hebrew word but that is here used for thinking, signifies to think on a man's ways accurately, advisedly, seriously, studiously, curiously. This holy man of God thought exactly and curiously on all his purposes and practices, on all his doings and sayings, on all his words and works, and finding too many of them to be short of the rule, yea, to be against the rule, he turned his feet to God's testimonies; having found out his errors, upon a diligent search, a strict scrutiny, he turned over a new leaf, and framed his course more exactly by rule. O Christians, you must look as well to your spiritual wants as to your spiritual enjoyments; you must look as well to your layings out as to your layings up; you must look as well forward to what you should be, as backward to what you are. Certainly that Christian will never be eminent in holiness that hath many eyes to behold a little holiness, and never an eye to see his further want of holiness. Thomas Brooks.
Ver. 59. I thought on my ways. The word signifies a fixed, abiding thought. Some make it an allusion to those that work embroidery; that are very exact and careful to cover the least flaw; or to those that cast accounts. Reckon with yourselves, What do I owe? what am I worth? "I thought" not only on my wealth, as the covetous man, Ps 69:11; but "on my ways"; not what I have, but what I do; because what we do will follow us into another world, when what we have must be left behind. Many are critical enough in their remarks upon other people's ways that never think of their own, but "let every man prove his own work."
This account which David here gives of himself may refer either to his constant practice every day; he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay: or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was by the grace of God thus wrought. Note, 1. Conversion begins in serious consideration; Eze 18:28; Lu 15:17. 2. Consideration must end in a sound conversion. To what purpose have we thought on our ways, if we do not turn our feet with all speed to God's testimonies? Matthew Henry.
Ver. 59. I thought on my ways. Be frequent in this work of serious consideration. If daily you called yourselves to an account, all acts of grace would thrive the better. Seneca asked of Sextius, Quod hodie malum sanasti? cui vitio obstitisti? You have God's example in reviewing every day's work, and in dealing with Adam before he slept. The man that was unclean was to wash his clothes at eventide. Thomas Manton.
Ver. 59. I thought on my ways, etc. Poisons may be made curable. Let the thoughts of old sins stir up a commotion of anger and hatred. We shiver in our spirits, and a motion in our blood, at the very thought of a bitter potion we have formerly taken. Why may we not do that spiritually, which the very frame and constitution of our bodies doth naturally, upon the calling a loathsome thing to mind? The Romans' sins were transient, but the shame was renewed every time they reflected on them: Ro 6:21, "Whereof ye are now ashamed." They reacted the detestation instead of the pleasure: so should the reviving of old sins in our memories be entertained with our sighs, rather than with joy. We should also manage the opportunity, so as to promote some further degrees of our conversion: "I thought or, my ways, and turned my feet unto thy testimonies." There is not the most hellish motion, but we may strike some sparks from it, to kindle our love to God, renew our repentance, raise our thankfulness, or quicken our obedience. Stephen Charnock.
Ver. 59. And turned my feet unto thy testimonies. Mentioning this passage, Philip Henry observed, that the great turn to be made in heart and life is, from all other things to the word of God. Conversion turns us to the word of God, as our touchstone, to examine ourselves, our state, our ways, spirits, doctrines, worships, customs; as our glass, to dress by, James 1; as our rule to walk and work by, Ga 6:16; as our water, to wash us, Ps 119:9; as our fire to warm us, Lu 24:32; as our food to nourish us, Job 23:12; as our sword to fight with, Eph 6:13-17; as our counsellor, in all our doubts, Ps 119:24; as our cordial, to comfort us; as our heritage, to enrich us.
Ver. 59. And turned my feet unto thy testimonies. No itinerary to the heavenly city is simpler or fuller than the ready answer made by an English prelate to a scoffer who asked him the way to heaven; "First turn to the right, and keep straight on." Neale and Littledale.
Ver. 59. And turned. Turn to God, and he will turn to you; then you are happy, though all the world turn against you. John Mason.
Ver. 59.
1. Self examination: "I thought on" my private "ways" my social ways my sacred ways my public ways.
2. Its advantages: "And turned my feet, "etc. G.R.
Ver. 59.
1. Unthinking and straying.
2. Thinking and turning. C.A.D.
Ver. 59.
1. Conviction.
2. Conversion. W. D.
Ver. 59. Thinking on our own ways. Enquire,
1. Why so generally neglected?
(a) Want of courage.
(b) Occupied too much.
(c) Unpleasant, and therefore the chief care of many is to
banish it.
2. When is it wisely conducted?
(a) When honestly engaged in.
(b) When thoroughly carried out.
(c) When Scripture is made the referee and standard.
4. When Divine help is sought.
3. What end will it serve?
(a) Turn us from our own ways with shame and penitence.
(b) Turn us to God's testimonies with earnestness,
reverence, and hopefulness. J.F.
Ver. 59.
1. Right thinking: "I thought on my ways."
(a) That this thought upon his ways caused the Psalmist
dissatisfaction is evident.
(b) Right thinking upon our ways will suggest a practical
change.
(c) The retrospect we take of our life should suggest that
any turn we make should be towards God: "Unto thy testimonies."
(d) Right thinking also suggests that such a turning is
possible.
2. Right turning. The turn was
(a) Complete.
(b) Practical.
(c) Spiritual.
(d) Immediate.
(e) It must be a divine work. See "Spurgeon's Sermons, "No.
1181: "Thinking and Turning."
Psalms 119:60*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain I thought on my ways, and turned my feet…
Psa_119:59-64
I thought on my ways, and turned my feet unto Thy testimonies.
Read full note →
A godly life
I. The way into a godly life. I thought. Wonderful act is this; an act which no creature on earth bug man can perform. By thought he has created the civilized world. Let a man think on his ways in relation to God, and the fires of penitence will be kindled within him.
II. The urgent need of a godly life (verse 60). When a man reflects profoundly on his ways, he will feel that there is no time to lose; the question of his duty to God becomes terribly urgent.
1. The interests involved are momentous.
2. Much time has been lost.
3. The future is very short and uncertain (Pro_27:1).
III. The earthly trials of a godly life (verse 61). Few good men pass through this life without being victimized in some way by the wicked (Joh_16:33; Joh_15:18; 2Ti_3:12; Act_14:22).
IV. The irrepressible joys of a godly life (verse 62). The joys of a godly man are like the waves of the spring tide, they rise at times beyond the level and break over the barriers. They are filled with all joy and peace in believing. At midnight Paul and Silas prayed, etc.
V. The vast fellowships of a godly life (verse 63). All them that fear Thee! How many are the godly? A multitude which no man can number. A good man has the fellowship of the good,
VI. The infinite resources of a godly life (verse 64). (Homilist.)
History of a conversion
I. Reflection. I thought, etc. When a sinner once begins to think he finds many things to think about, as--
1. His long-continued neglect of God.
2. The fearful number of his sins.
3. The many duties he has neglected.
4. The world of light, mercy and grace he has resisted.
5. The many favourable opportunities he has for ever lost.
6. Gods amazing forbearance and unwearied efforts to bring him to repentance.
7. The anxiety felt for him all these years while he felt none for himself.
II. Reformation. And turned my feet, etc. Thinking of no use unless it prompts to action. Many a soul takes the first step, but not the second. Here the devil makes a bold stand, and plies all his arts to retain his hold on the sinner.
III. Making haste.
1. Multitudes lose their convictions of sin by hesitancy and delay.
2. One of the strongest tendencies of human nature is to pug off turning to God.
3. The devil cares not how a man thinks, or weeps, or resolves, if he can but induce him to wait a little longer! Not so with the psalmist. He made haste, and delayed not his obedience. So will every sinner do, if he means to be saved. (Homiletic Review.)
Thinking and turning
I. Right thinking--I thought on my ways.
1. That this thought upon his ways caused him dissatisfaction is evident; or otherwise he would not have turned.
2. This right thinking upon our ways will suggest a practical change. My soul, sin even now hath not profited thee while it is in the bud, what will it be when it ripens, and its scattered seeds fly over the whole of my being, and turn that which should be a fruitful field into a tangled mass of weeds? Surely it is time for a change.
3. The retrospect we take of our life should suggest that any turn we make should be Godward--I turned my steps unto Thy testimonies. It is no use turning if you do not turn to something better.
II. Right turning which grows out of right thinking. I turned my feet unto Thy testimonies.
1. Here observe how complete this turn was. A man may turn his head, and turn but little; he may turn his hand--there is not much movement of the whole body in that; but when he turns his feet, he turns himself completely. The turn we sinners all need is a whole turn. The nature must be changed.
2. The turning of the text is also a practical one. I turned my feet: I did not merely say, I turned my eyes, bug I showed the reality of the change of heart by change of life.
3. It must be, moreover, a Scriptural turn, too. I turned my feet unto Thy testimonies. There is a spurious conversion which is not true conversion to God. A man may have another heart and yet he may not have a new heart. We read of King Saul that he had another heart, but he remained unsaved. A man may change his idols; he may change his sins, but may not be changed in heart.
4. The turning was immediate. The actual point of the conversion is instantaneous. I am walking through a wood, and I am going wrong; well, I pause and look about, but whenever I actually turn there is a critical moment when I turn, is there not? It may be that I take some time to consider and look about me; but when I do actually go back there is a particular moment when I turn and take the first step. I desire that this present moment may be the instant of conversion to each one of you who are dead in sin. You have been thinking of your ways, now may you turn your feet to His testimonies. This must be the work of grace. The omnipotent power of God must turn you to Himself. (C. H. Spurgeon.)
Self-examination and its results
Self-examination is to man a work of much difficulty, and one to which he feels a strong repugnance. To think upon his ways, to bring his doings in review before him, is too serious and self-denying an employment for him, and he is never disposed to turn to it. The reason is obvious: he dreads the issue of it.
I. If God thinks upon our ways, it surely behoves us to think upon them. If we are accountable to Him for our doings, it would be but reasonable now to sit in judgment on ourselves.
II. Whatever evils we now discover by the exercise of self-examination may be remedied. The sins which are detected may be repented of and forgiven. But if these things are suffered to lie hid till the day of the Lord reveal them, the discovery will come too late.
1. Think upon your past ways. They are past, but not forgotten. The record of them has been kept.
2. But if it tax your memory too much to recall forgotten hours, and the labour seems too great to ponder over what is so obscured by distance, then look at what is immediately before you. Think of your present ways: your life and conversion at this time.
III. If we thus engage in the work of self-examination, the same important result will, through the blessing of God, follow from it, namely amendment of life. Self-examination, when honestly pursued, will discover to us our need of amendment, and the conviction of this is the first step in the way to it. For when once the conscience has been disturbed by the discovery of evil, it will not be pacified till it is in process of being cured. The result will be an improvement which has its seat in the heart, and makes itself visible in the life and conversation. (G. Bellett.)
Religious thoughtfulness
I. Its exercise. The text supposes that we look at our ways as sinful and needing reformation. Such the fact. Conscience, experience, and revelation testify that we have all gone astray, etc. Think, then, upon--
1. The essential evil of a sinful course.
2. The boundless aggravations of our sins.
3. The fearful and fatal end of a sinful life.
II. Its results. Such thoughtfulness will--
1. Convince us of our sinfulness, and lead us be the only Saviour. The longings of the soul only satisfied in God.
2. Maintain constancy of fixed principle. Illustrate from the three Hebrew youths.
3. Inspire inflexibility of purpose and steadiness of progress. (James Foster, B. A.)
The nature and benefit of consideration
I. The course which David here took for the reforming of his life.
1. This thinking on our ways may signify a general survey and examination of our lives; respecting indifferently our good and bad actions. And this, no doubt, is an admirable means to improve men in virtue, a most effectual way to keep our consciences continually waking and tender.
2. This thinking of our ways may particularly and specially refer to the sins and miscarriages of our lives.
(1) The taking of a particular account of our sins, together with the several circumstances and aggravations of them.
(2) A hearty trouble and sorrow for them; I thought on my ways; that is, I laid them sadly to heart.
(3) A serious consideration of the evil and unreasonableness of a sinful course.
(4) A due sense of the fearful and fatal consequences of a wicked life.
(5) A full conviction of the necessity of quitting of this course.
(6) An apprehension of the possibility of doing this.
II. The success of this course. It produced actual and speedy reformation. I do not say that this change is perfectly made at once. A state of sin and holiness are not like two ways that are just parted by a line, so as a man may step out of the one full into the other; but they are like two ways that lead to two very distant places, and consequently are at a good distance from one another; and the farther any man hath travelled in the one, the farther he is from the other; so that it requires time and pains to pass from the one to the other. Conclusion:--
1. Consideration is the proper act of reasonable creatures (Isa_46:8).
2. This is the end of Gods patience and longsuffering towards us--to bring us to consideration.
3. Consideration is that which we must all come to one time or other. When we come to die, then we shall think of our ways with trouble and vexation enough; and how glad would we then be, that we had time to consider them? And, perhaps, while we are wishing for more time, eternity will swallow us up. To be sure, in the other world, a great part of the misery of wicked men will consist in furious reflections upon themselves, and the evil actions of their lives. But, alas l it will then be too late to consider; for then consideration will do us no good. (Archbishop Tillotson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 turned my feet
turned my feet
Here "feet" represent the whole person. To repent and choose to obey God's laws is like turning one's feet on a path to head in another direction. AT: "changed my direction" (See: Synecdoche and Metaphor)
Read full note →
I hurry and do not delay
The writer expresses the same idea both positively and negatively in order to emphasize the urgency with which he obeys Yahweh's commands. (See: Doublet)
translationWords
turn
covenant
decree
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.