I will observe your statutes. Don’t utterly forsake me.
Parallel Translations
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I will observe your statutes. Don’t utterly forsake me.
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I will keep thy statutes: O forsake me not utterly.
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I will observe Thy statutes; O forsake me not utterly.
Cross-references (10)
Passages linked to Psalms 119:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 71:9 Don’t reject me in my old age. Don’t forsake me when my strength fails.
- Psalms 51:11 Don’t throw me from your presence, and don’t take your Holy Spirit from me.
- Philippians 4:13 I can do all things through Christ, who strengthens me.
- Psalms 38:21-22 Don’t forsake me, Yahweh. My God, don’t be far from me. Hurry to help me, Lord, my salvation.
- Psalms 71:18 Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to everyone who is to come.
- Psalms 119:176 I have gone astray like a lost sheep. Seek your servant, for I don’t forget your commandments.
- Joshua 24:15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
- Psalms 119:16 I will delight myself in your statutes. I will not forget your word.
- Psalms 119:106 I have sworn, and have confirmed it, that I will obey your righteous ordinances.
- Psalms 119:115-117 Depart from me, you evildoers, that I may keep the commandments of my God. Uphold me according to your word, that I may live. Let me not be ashamed of my hope. Hold me up, and I will be safe, and will have respect for your statutes continually.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain 8 I will observe thy statutes In these words…
8 I will observe thy statutes In these words he avers it to be his intention to observe the law of God, but, conscious of his own weakness, he utters a prayer that God would not deprive him of his grace. The term forsake is susceptible of two interpretations, either that God withdraws his Spirit, or that he permits his people to be brought low by adversity, as if he had forsaken them. The latter interpretation agrees best with the context, and is most in accordance with the phrase immediately subjoined, very far The prophet is not altogether averse to the trial of his faith, only he is apprehensive lest it might fail were the trial to be too long protracted, and therefore he desires to be treated with tenderness in his infirmity.,’ O God! thou sees my frame of mind, and, as I am but a man, do not conceal too long from me the tokens of thy favor, or defer helping me longer than is proper for me, lest, imagining myself to be forsaken of thee, I turn aside from the direct pursuit of godliness.”
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 refuseth not to be tried by tentations, but…
He refuseth not to be tried by tentations, but he feareth to faint, if God succor not his infirmity in time.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 119:8 I will keep thy statutes: O forsake…
Psa 119:8 I will keep thy statutes: O forsake me not utterly.
Ver. 8. I will keep thy statutes] Yea, and that very much, or with vehemence, as some read it, usque valde; this he had said before was God’s command, Psa 119:4, and he would do it. Iussa sequi tam velle mihi quam posse necesse est (Lucan).
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O forsake me not] Or if at all (as thou mayest without breach of promise), yet not very much; not usque valde; not utterly. Christ, saith Greenham, was forsaken for a few hours, David for a few months, and Job for a few years; seven years, saith Suidas, for the trial and exercise of his faith and patience. This might seem to them usque valde but it was not usquequaque sive semper aut perpetuo. Leave them God did to their thinking, but forsake them he did not; forsake them he did in regard of vision, but not in regard of union; non deserit etiamsi deserat, saith Austin.
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 will keep thy statutes; it is my full…
I will keep thy statutes; it is my full purpose to do so, whatsoever it cost me.
Forsake me not utterly; not totally and finally; for then I shall fall into the foulest sins and greatest mischief. Not that he was contented to be forsaken in the least degree, but this he more especially deprecates, as he had great reason to do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain BETH.--The Second Part.
BETH.--The Second Part.
BETH. Wherewith shall a young man cleanse his way?.... Some think David means himself, and that he was a young man when he wrote this psalm; and which they think is confirmed by Psa 119:100; but neither of them seem conclusive; rather any young man is meant, and who is particularly mentioned, because young men are liable to sins and snares, to carnal lusts and sensual pleasures, which are of a defiling nature. Some are of opinion that a young man, or babe in Christ, is intended, that needs direction in his way, and instruction about the manner of cleansing it. But the former sense seems best, and expresses the concern of the psalmist for the education and right information of youth; which is a matter of great moment and advantage to families, neighbourhoods, and commonwealths. The question supposes the young man to be impure, as every man is by birth, being conceived in sin, and shapen in iniquity; is a transgressor from the womb, and his heart, ways, and actions, evil from his youth: and the difficulty is, how he shall be cleansed; how one so impure in his nature, heart, and ways, can be just with God, or become undefiled in the way, as in Psa 119:1; to which some reference may be had: or how he can have his heart made pure, or a clean one be created in him; or how his way, life, and conversation, may be corrected, reformed, and amended. The answer is,
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by taking heed thereto according to thy word; that is, to his way and course of life, and steering it according to the direction of the word of God. But I think the words may be better rendered and supplied thus, "by observing what is according to thy word" (p); which shows how a sinner is to be cleansed from his sins by the blood of Christ, and justified by his righteousness, and be clean through his word; and also how and by whom the work of sanctification is wrought in the heart, even by the Spirit of God, by means of the word; and what is the rule of a man's walk and conversation: he will find the word of God to be profitable, to inform in the doctrines of justification and pardon, to acquaint him with the nature of regeneration and sanctification; and for the correction and amendment of his life and manners, and for his instruction in every branch of righteousness, Ti2 3:16.
(p) "observando secundum verbum tuum", Cocceius.
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 Forsake me not - For then I shall fall…
Forsake me not - For then I shall fall into the foulest sins.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. O forsake me not utterly.] עד מאד…
Verse 8. O forsake me not utterly.] עד מאד ad meod, "to utter dereliction;" never leave me to my own strength, nor to my own heart!
ANALYSIS OF LETTER ALEPH. - First Division
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I. In this first octonary the prophet commends to us the law of God, and persuades us to practise it by two arguments: 1. Happiness, Ps 119:1-2. 2. The excellence of the Lawgiver, Ps 119:4.
II. He shows his affection to this law, desiring grace to keep it, Ps 119:5.
On which he knew there would follow two effects:
1. Peace of conscience: "He should not be ashamed," c.
2. Thankfulness to God for his teaching, Ps 119:7.
"Blessed are they who are undefiled in the way," c.
"Blessed are they who keep his testimonies," &c.
"They also do no iniquity," &c.
I. The first argument used by the prophet to persuade men to obedience is blessedness. He that would be happy must be obedient and his obedience, if true, may be thus discerned: -
1. "He must be undefiled in the way." Keep himself from sin.
2. "He must walk in the law of the Lord," c. Which is the rule of our faith, life, and worship.
3. "He must keep his testimonies." Search them out in God's word.
4. "He must seek him with a whole heart." With sincerity search his law to the utmost, both what it bids, and what it forbids, in order to know the mind of the Lawgiver.
5. "They also do no iniquity." They work no iniquity with 1. Purpose of heart 2. Delight 3. With perseverance; 4. Nor at all, when the heart is fully sanctified unto God; Christ dwelling in it by faith.
6. They walk in his way, which the wicked do not: but the righteous have taken it for their path through life; and should they at any time swerve from it, they come back by repentance and confession to God.
The prophet's second argument to persuade to obedience is the authority of the Lawgiver. All disobedience proceeds either from contempt of God's laws, or rebellion against them: but David brings to our mind the authority of the Lawgiver, from a consideration of who he is who commands our obedience as his servants: "Thou hast commanded that we keep,' c.
1. Thou, who knowest when we err, and wilt punish us.
2. Hast commanded - absolutely enjoined.
3. That we keep, c. - they cannot be dispensed with.
4. Diligently, &c. Not negligently or lazily, or Satan will take advantage of us.
II. The blessedness promised to the keepers of God's law moved the prophet to send forth this ardent prayer, "O that my ways," &c.
1. David was a great king, and yet desires to be obedient.
2. He answers God's command by a prayer, to be enabled to perform it by his grace.
3. "O that my ways," &c. My counsels, actions, &c., were conformable to the straitness and regularity of thy law.
4. He knew he could not be too closely united to God, and therefore he prays to be directed.
Which prayer he knew God would hear and that the effect would be quietness of soul, and boldness at a throne of grace.
1. "Then shall I not be confounded," c. If his heart were right with God, he should not fly from him, as did Adam: that was the effect of disobedience.
2. If God directed his ways to the keeping of his commandments, he should find no amazement in his conscience, but holy boldness.
And this effect will produce another fruit, a thankful heart.
1. "I will praise thee." Give thee thanks for they grace and assistance.
2. "With uprightness of heart." Not with his tongue only, but with an honest and upright heart.
3. But this could not be done till God had taught him: "I will praise thee when I shall have learned," &c. Not to know them only with my understanding, but to make them the rule of my life, which cannot be but by the influence of the Spirit of GOD.
And what follows upon this will be a firm purpose of heart to be obedient to God's laws.
1. "I will keep thy statutes." So am I fully resolved and decreed with myself. And it is a great help to godliness to resolve to live a godly life for how shall that be performed which is not purposed.
2. And yet this purpose or conclusion he makes in God's strength and therefore constantly prays: "O forsake me not utterly." Without thy aid I can do nothing: but if at any time in thy just judgment thou desert me, that I may know and feel my own weakness, and learn the better to fly to thee, let it not be an utter desertion. Forsake me not, neither too much nor too long.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I will keep thy statutes - Thy commands; thy…
I will keep thy statutes - Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it - yet coupled with the prayer which follows, that God would not forsake him.
O forsake me not utterly - Hebrew, “To very much;” so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.
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 8. ‘Edâh or ‘çdûth (sing. once, plur. 22 times),…
8. ‘Edâh or ‘çdûth (sing. once, plur. 22 times), ‘testimony,’ LXX μαρτύρια. The idea of the word is “that of an attestation, or formal affirmation; hence, as referred to God, a solemn declaration of His Will on points (especially) of moral or religious duty, or a protest against human propensity to deviate from it.…” The word came to be used “as a general designation of moral and religious ordinances, conceived as a Divinely instituted standard of conduct.” The term ‘testimony’ in the singular is applied to the Decalogue “as a concise and forcible statement of God’s will and human duty” (Driver on Deu_4:45). Cf. Deu_4:45; Deu_6:17; Deu_6:20 : in the sing. çdûth is frequent in Ex., Lev., Num.
8. I will keep] R.V. I will observe, as in Psa_119:4-5.
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thy statutes] Ceremonies in P.B.V. is a curiously misleading rendering, taken from Münster’s caerimonias tuas. Coverdale’s version of 1535 has statutes.
O forsake me not utterly] As Israel in the Exile had been for a time forsaken by Jehovah as the punishment of its sin (Isa_49:14; Isa_54:7; cp. Deu_31:17).
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.
The Pulpit Commentary 1880 · Public Domain I will keep thy statutes. This is my will…
I will keep thy statutes. This is my will and wish (see ver. 5); but, that I may be able to carry it out, O forsake me not utterly. Without thee I have no strength to do aright.
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. 8. I will keep thy statutes. A calm…
Ver. 8. I will keep thy statutes. A calm resolve. When praise calms down into solid resolution it is well with the soul. Zeal which spends itself in singing, and leaves no practical residuum of holy living, is little worth: "I will praise" should be coupled with "I will keep." This firm resolve is by no means boastful, like Peter's "though I should die with thee, yet will I not forsake thee, "for it is followed by a humble prayer for divine help,
O forsake me not utterly. Feeling his own incapacity, he trembles lest he should be left to himself, and this fear is increased by the horror which he has of falling into sin. The "I will keep" sounds lightly enough now that the humble cry is heard with it. This is a happy amalgam: resolution and dependence. We meet with those who to all appearance humbly pray, but there is no force of character, no decision in them, and consequently the pleading of the closet is not embodied in the life: on the other band, we meet with abundance of resolve attended with an entire absence of dependence upon God, and this makes as poor a character as the former. The Lord grant us to have such a blending of excellences that we may be "perfect and entire, wanting nothing."
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This prayer is one which is certain to be heard, for assuredly it must be highly pleasing to God to see a man set upon obeying his will, and therefore it must be most agreeable to him to be present with such a person, and to help him in his endeavours. How can he forsake one who does not forsake his law?
The peculiar dread which tinges this prayer with a sombre hue is the fear of utter forsaking. Well may the soul cry out against such a calamity. To be left, that we may discover our weakness, is a sufficient trial: To be altogether forsaken would be ruin and death. Hiding the face in a little wrath for a moment brings us very low: an absolute desertion would land us ultimately in the lowest hell. But the Lord never has utterly forsaken his servants, and he never will, blessed be his name. If we long to keep his statutes he will keep us; yea, his grace will keep us keeping his law.
There is rather a descent from the mount of benediction with which the first verse began to the almost wail of this eighth verse, yet this is spiritually a growth, for from admiration of goodness we have come to a burning longing after God and communion with him, and an intense horror lest it should not be enjoyed. The sigh of Ps 119:5 is now supplanted by an actual prayer from the depths of a heart conscious of its undesert, and its entire dependence upon divine love. The two, "I wills" needed to be seasoned with some such lowly petition, or it might have been thought that the good man's dependence was in some degree fixed upon his own determination. He presents his resolutions like a sacrifice, but he cries to heaven for the fire.
Ver. 8. This verse, being the last of this portion, is the result of his meditation concerning the utility and necessity of the keeping the law of God there take notice:
1. Of his resolution, I will keep thy statutes.
2. Of his prayer, O forsake me not utterly. It is his purpose to keep the law; yet because he is conscious to himself of many infirmities, he prays against desertion.
In the prayer more is intended than is expressed. "O forsake me not", he means, strengthen me in this work; and if thou shouldest desert me, yet but for a while, Lord, not for ever; if in part, not in whole. Four points we may observe hence:
1. That it is a great advantage to come to a resolution as to a course of godliness.
2. Those that resolve upon a course of obedience have need to fly to God's help.
3. Though we fly to God's help, yet sometimes God may withdraw, and seem to forsake us.
4. Though God seem to forsake us, and really doth so in part; yet we should pray that it may not be a total and utter desertion. Thomas Manton.
Ver. 8 (with 7). I will keep thy statutes, etc. The resolution to "keep the Lord's statutes" is the natural result of having "learned his righteous judgments." And on this point David illustrates the inseparable and happy union of "simplicity" of dependence, and "godly sincerity" of obedience. Instantly upon forming his resolution, he recollects that the performance of it is beyond the power of human strength, and therefore the next moment he follows it with prayer: I will keep thy statutes; O forsake me not utterly. Charles Bridges.
Ver. 8. I will. David setteth a personal example of holiness. If the king of Israel keep God's statutes, the people of Israel wilt be ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, go ye, without me; but, Venite, come ye, along with me. So said Gideon (Jud 5:17): "As ye see me do, so do ye." R. Greenham.
Ver. 8. Forsake me not utterly. There is a total and a partial desertion. Those who are bent to obey God may for a while, and in some degree, be left to themselves. We cannot promise ourselves an utter immunity from desertion; but it is not total. We shall find for his great name's sake, "The Lord will not forsake his people" (1Sa 12:22), and, "I will never leave thee nor forsake thee" (Heb 13:5). Not utterly, yet in part they may be forsaken. Elijah was forsaken, but not as Ahab: Peter was forsaken in part, but not as Judas, who was utterly forsaken, and made a prey to the Devil. David was forsaken to be humbled and bettered; but Saul was forsaken utterly to be destroyed. Saith Theophylact, God may forsake his people so as to shut out their prayers, (Ps 80:4), so as to interrupt the peace and joy of their heart, and abate their strength, so that their spiritual life may be much at a stand, and sin may break out, and they may fall foully; but they are not utterly forsaken. One way or other, God is still present; present in light sometimes when he is not present in strength, when he manifests the evil of their present condition, so as to make them mourn under it; and present in awakening their desires, though not in giving them enjoyment. As long as there is any esteem of God, he is not yet gone; there is some light and love yet left, manifested by our desires of communion with him. Thomas Manton.
Ver. 8. Forsake me not utterly. The desertions of God's elect are first of all partial, that is, such as wherein God doth not wholly forsake them, but in some part. Secondly, temporary, that is, for some space of time, and never beyond the compass of this present life. "For a moment (saith the Lord in Esay) in mine anger I hid my face from thee for a little season, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer." And to this purpose David, well acquainted with this matter, prayeth, "Forsake me not overlong." This sort of desertions, though it be but for a time, yet no part of a Christian man's life is free from them; and very often taking deep place in the heart of man, they are of long continuance. David continued in his dangerous fall about the space of a whole year before he was recovered. Luther confesseth of himself, that, after his conversion, he lay three years in desperation. Common observation in such like cases hath made record of even longer times of spiritual forsaking. Richard Greenham.
Ver. 8. O forsake me not utterly. This prayer reads like the startled cry of one who was half afraid that he had been presumptuous in expressing the foregoing resolve. He desired to keep the divine statutes, and like Peter he vowed that he would do so; but remembering his own weakness, he recoils from his own venturesomeness, and feels that he must pray. I have made a solemn vow, but what if I have uttered it in my own strength? What if God should leave me to myself? He is filled with terror at the thought. He breaks out with an "O." He implores and beseeches the Lord not to test him by leaving him even for an instant entirely to himself. To be forsaken of God is the worst ill that the most melancholy saint ever dreams of. Thank God, it will never fall to our lot; for no promise can be more express than that which saith, "I will never leave thee, nor forsake thee." This promise does not prevent our praying, but excites us to it. Because God will not forsake his own, therefore do we cry to him in the agony of our feebleness, "O forsake me not utterly." C. H. S.
Ver. 8.
1. A hopeful resolve for life.
2. A dreadful fear.
3. A series of considerations removing the fear.
Ver. 8.
1. The resolution: "I will keep, "etc.
2. The position: "O forsake me not utterly."
(a) Filial submission. I deserve it occasionally.
(b) Filial confidence. "Not utterly."
3. The connection between the two. Obedience without prayer and prayer without obedience are equally in vain. To make headway both oars must be applied. God cannot abide lazy beggars, who while they can get anything by asking will not work. G.R.
Ver. 8. O forsake me not utterly. Divine desertion deprecated.
1. The anguished prayer.
(a) Sovereign forsaking. Sovereignty is not arbitrariness
or capriciousness: perhaps its right definition is
mysterious kingly love; unknown now, but justified when
revealed.
(b) Vicarious forsaking.
(c) Forsaking on account of sin. David, Jonah, and Peter.
The seven churches of Asia; the Jews. But to know what
"utter" both in regard to degree and time means, we must go
to hell. Like one trembling on the very verge of hell, he
prays. Like belated traveller, in vast wood and surrounded
by beasts of prey, sighs at day's departure. Like the watch
on the raft seeing the sail that he has shouted himself
hoarse to stop fading away in the sky line.
2. Its doctrinal foundation. Where he condescends to dwell, his abode is perpetual. He can only utterly forsake us because he was deceived in us. He can only utterly forsake because baffled. Both imply blasphemy. Thou who hatest putting away thou who hast never yet utterly forsaken any saint, make not me the solitary exception.
3. Historical certainty of answer. The saint and the church in all time delivered. It may tarry till "eventide, "as in Cowper's case. His face bore after death an expression of delighted surprise. W.A.
Psalms 119:9*
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 They also do no iniquity: they walk in His…
Psa_119:8
They also do no iniquity: they walk in His ways.
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Negative and positive goodness
I. Negative goodness. They do no iniquity. In their external conduct, and to the eye of society, they appear faultless.
1. It is socially valuable. He who in society practically respects the social rights of others, who is free from falsehood, chicanery, and debauchery is certainly a more valuable man than he who is guilty of all these enormities.
2. It is morally worthless. There is no virtue in the not doing of wrong, but there is sin in not doing the right.
II. Positive goodness. They walk in His ways. To walk in His ways implies three things--
1. Spiritual life. A dead man cannot walk. There is no walking in the Divine way unless the soul is quickened into spiritual life--a life of supreme sympathy with God.
2. Spiritual vigour. A man may live and yet be too weak in the frame to raise himself from his couch or take one step. The man who walks in the right way has moral vigour--a vigour that grows with every effort.
3. Spiritual progress. A constant advance from one point to another. Every holy volition and aspiration are steps onward. (David Thomas, D. D.)
Psa_119:8
I will keep Thy statutes.
Good resolutions
It is a great help to godliness to resolve that we will live godly; for that which is not, concluded, how shall it be performed? Or what hope is there we should attain to the end--that is, to the perfection of piety--when we are careless of the beginnings thereof, which are purposes, intentions, and resolutions that we will be godly? Where, when of weakness we fail in following forth our resolution, it shall be well done again to renew it; for, by often renewing of our resolution to do any good, we become the stronger to accomplish it. (Bp. Cowper.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.