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My Settled Commitment to Scripture (Psa 119.111)

Thy testimonies have I taken as an heritage forever:
For they are the rejoicing of my heart (Psa 119.111).

Many people are involved with the Bible, but few are committed to it. The difference between involvement and commitment is illustrated by a plate of bacon and eggs. The chicken was involved; the pig was committed.

Even before testings and temptations come, we must be settled in our commitment to believe and obey Scripture or we will waver in the hour of decision. We must have our minds made up beforehand—once and for all—that we are determined to follow God’s Word no matter what.
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An Obedient Soldier (Psa 119.109-110)

My soul is continually in my hand:
Yet do I not forget thy law.
The wicked have laid a snare for me:
Yet I erred not from thy precepts (Psa 119.109-110).

Since the beginning of the world, some of the greatest saints have been soldiers. The popular assumption that following Jesus requires pacifism is, in general, greatly mistaken. The military is an honorable calling, and there is such a thing as a just war. Greatly influencing Christian thought ever since, Augustine taught that “war should be fought to secure justice and to reestablish peace.”1 Military commanders are sometimes portrayed in Scripture as men of commendable religion and principle. John the Baptist counseled soldiers to do their jobs well with justice and integrity, and to be content with their wages—not to abandon their military service (Luke 3.14). The soldier is an extension of the state’s authority; like other government officials, he bears the sword for the good of the nation (Rom 13.4). Indeed, the Lord God himself is “a man of war” (Exod 15.3).
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Two Pleas of a True Worshiper (Psa 119.108)

Accept, I beseech thee, the freewill offerings of my mouth, O LORD,
And teach me thy judgments (Psa 119.108).

Worship is fundamentally for God, not us. It is not that he needs anything from us, because he is wholly self-sufficient. “We give thee but thine own.” But God’s pleasure and glory is the all-important consideration in worship. We cannot increase his glory, but only reflect it. We are mere moons; he is the sun. Any benefit to us in worshiping him is merely a secondary consideration as to its substance, form, and worthiness. Worship is justifiable and imperative because it pleases God to glorify himself through us as his instruments.
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Affliction and Its Remedy (Psa 119.107)

I am afflicted very much:
Quicken me, O LORD, according to thy word (Psa 119.107).

Suffering is inevitable in this fallen world, and saints can expect to have the worst of it because while we are not exempted from the common miseries of mankind, to these are added special trials peculiar to God’s favorites. Those counselors exhibit colossal naïvete who imply that strong faith brings immunity from ocean-depths of inner anguish and sorrow. The Savior himself said prophetically, “Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted me in the day of his fierce anger” (Lam 1.12), and no one had greater faith than he.
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Swearing Obedience (Psa 119.106)

I have sworn, and I will perform it,
That I will keep thy righteous judgments (Psa 119.106).

Real, saving faith involves commitment to God, which arises from faith in his promises, is expressed in worship and adoration of him, and leads to obedience to his commands.1 Without such faith, it is impossible to please God (Heb 11.6). Without such fruits of faith, it is impossible to enjoy full assurance that we have eternal life (Heb 6.11; 1 John 2.3-5).

The psalmist’s holy example exudes profound commitment to God and therefore the reality of his faith. These words show that it is a good and righteous thing to swear obedience to God’s commandments. Notice their several leading thoughts.
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My Light for Living (Psa 119.105)

Thy word is a lamp unto my feet,
And a light unto my path (Psa 119.105).

David, the sweet psalmist of Israel (2 Sam 23.1), continues his magnificent psalm of praise for the sacred Scriptures as the word of God. In this verse, he uses two metaphors. The original word order of this couplet stresses the words slightly differently:

A lamp to my feet is thy word,
And a light to my path.1

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In Praise of Sacred Hatred (Psa 119.104)

Through thy precepts I get understanding:
Therefore I hate every false way (Psa 119.104).

“Christians are not supposed to hate anything or anyone. The epitome of Christian virtue is unconditional, universal love.”1 Such are the widespread misguided beliefs of masses, both within and outside the ranks of professing believers. They think hate per se is evil, no matter what its object. If only the world could be completely rid of hatred, it would become a utopia.
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What Is Sweeter than Honey? (Psa 119.103)

How sweet are thy words unto my taste!
Yea, sweeter than honey to my mouth!(Psa 119.101-102).

Samson’s enemies answered his riddle with questions, and one of them was, “What is sweeter than honey?” (Judg 14.18). This question is posed in a rhetorically negative form—i.e., nothing is sweeter than honey, at least not in the physical realm.

The fact that honey was renowned for sweetness in ancient times led the psalmist to make a comparison with something even more sweet—the very words of the sacred Scriptures.
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Motivation for a Righteous Life (Psa 119.101-102)

I have refrained my feet from every evil way,
That I might keep thy word.
I have not departed from thy judgments:
For thou hast taught me (Psa 119.101-102).

We may speak of human motivation in two senses, intrinsically and extrinsically. Everyone grants that what moves a man psychologically to behave in a certain way is his aim or purpose. Belief leads to action, whatever that belief may be. A biblical worldview adds to this truism the more profound teaching that distinct from every man is the God of providence, who most holily, wisely, and powerfully preserves and governs all his creatures and all their actions (Westminster Shorter Catechism #11). While God operates secretly in the hearts of all men without coercing them to act against their will (Prov 16.9; Jer 10.23), he is nevertheless not an intrinsic part of the human nature. The Bible teaches that he hardens the reprobate, while in the case of the godly, God works in them graciously, both to will and to do of his good pleasure (Phil 2.13).
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The Fount of Highest Wisdom (Psa 119.98-100)

Thou through thy commandments hast made me wiser than mine enemies:
For they are ever with me.
I have more understanding than all my teachers:
For thy testimonies are my meditation.
I understand more than the ancients,
Because I keep thy precepts (Psa 119.98-100).

He is not boasting arrogantly who, celebrating his gifts, rightly credits them to their source. Humility is not denying the blessings you obviously have, but acknowledging God’s grace in them. Paul argues this way with the Corinthians, undeniably endowed. This was a congregation of wealthy Christians in both earthly and heavenly assets. Paul begins his first epistle to them with a declaration of this, accentuating the spiritual as most important.
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