Psalm 119:24
Your testimonies also are my delight and my counsellors.
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EXPOSITORY (ENGLISH BIBLE)
(24) Counsellors.—See margin. Instead of taking the princes of Psalm 119:23 into counsel. he takes God’s testimonies.

119:17-24 If God deals in strict justice with us, we all perish. We ought to spend our lives in his service; we shall find true life in keeping his word. Those that would see the wondrous things of God's law and gospel, must beg him to give them understanding, by the light of his Spirit. Believers feel themselves strangers on earth; they fear missing their way, and losing comfort by erring from God's commandments. Every sanctified soul hungers after the word of God, as food which there is no living without. There is something of pride at the bottom of every wilful sin. God can silence lying lips; reproach and contempt may humble and do us good, and then they shall be removed. Do we find the weight of the cross is above that we are able to bear? He that bore it for us will enable us to bear it; upheld by him we cannot sink. It is sad when those who should protect the innocent, are their betrayers. The psalmist went on in duty, and he found comfort in the word of God. The comforts of the word of God are most pleasant to a gracious soul, when other comforts are made bitter; and those that would have God's testimonies to be their delight, must be advised by them. May the Lord direct us in exercising repentance of sin, and faith in Christ.Thy testimonies also are my delight - See the notes at Psalm 119:16. He found his main happiness in the word of God.

And my counselors - Margin, as in Hebrew, "men of my counsel." He sought direction and advice from them as from a friend who would give him counsel. He looked to the revealed law of God to ascertain what was right; to know how he should act in the emergencies of life.

21-24. God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men. My delight; my chief comfort under all their censures and persecutions.

My counsellors, to teach me how to carry myself under them. Thy testimonies also are my delight,.... Or "delights" (x); exceeding delightful to me. The whole of Scripture is so to a good man; he delights in the law of God, after the inward man; the Gospel is a joyful sound to him; the doctrines of peace, pardon, righteousness, and salvation by Christ, are very pleasant; the promises of it give more joy than the finding of a great spoil; and the precepts and ordinances of it are not grievous, but ways of pleasantness and peace;

and my counsellors; or, "the men of my counsel" (y); though David took counsel with men about affairs of state; yet concerning spiritual ones, or what related to his soul, and the concerns of that, not they, but the Scriptures, were the men of his counsel. The Gospel is the whole counsel of God relating to salvation; in it Christ, the wonderful Counsellor, gives advice to saints and sinners: the whole word of God may be profitably consulted on every occasion, and in every circumstance in which a child of God may be; all Scripture, being divinely inspired, is profitable for doctrine, for correction, and instruction in righteousness, 2 Timothy 3:16.

(x) "deliciae meae", Montanus, Tigurine version, Gejerus, Michaelis; "delectationes meae", Pagninus; "oblectationes meae", Junius & Tremellius, Piscator. (y) "viri consilii mei", Pagninus, Montanus, Gejerus.

Thy testimonies also are my delight and my counsellors.
EXEGETICAL (ORIGINAL LANGUAGES)
24. When he is scorned by men, he can still find delight in God’s law; though his enemies take counsel against him, he has counsellors to direct him in God’s statutes. The LXX seems to have read, and thy judgements are my counsellors, a reading which improves the structure of the verse.Verse 24. - Thy testimonies also are my delight (comp. vers. 16, 47, 70, 77, etc.,) and my counselors: i.e. my best advisers. I learn from them - better than in any other way - how I ought to act (comp. ver. 105). The eightfold Gimel. This is his life's aim: he will do it under fear of the curse of apostasy; he will do it also though he suffer persecution on account of it. In Psalm 119:17 the expression is only אחיה as Psalm 118:19, not ואחיה as in Psalm 119:77, Psalm 119:116, Psalm 119:144 : the apodosis imper. only begins with ואשׁמרה, whereas אחיה is the good itself for the bestowment of which the poet prays. גּל in Psalm 119:18 is imper. apoc. Piel for גּלּה, like גס in Daniel 1:12. נפלאות is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to the perception of faith. The Tפra beneath the surface of its letter contains an abundance of such "wondrous things," into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Psalm 119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Psalm 119:19, Psalm 39:13; 1 Chronicles 29:15). Hence the poet prays in Psalm 119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for him. Towards this, according to Psalm 119:20, his longing tends. גּרס (Hiph. in Lamentations 3:16) signifies to crush in pieces, Arab. jrš, and here, like the Aramaic גּרס, גּרס, to be crushed, broken in pieces. לתאבה (from תּאב, Psalm 119:40, Psalm 119:174, a secondary form of אבה) states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God's judgment, viz., after a more and more thorough knowledge of them. In Psalm 119:21 the lxx has probably caught the meaning of the poet better than the pointing has done, inasmuch as it draws ἐπικατάρατοι to Psalm 119:21, so that Psalm 119:21 consists of two words, just like Psalm 119:59, Psalm 119:89; and Kamphausen also follows this in his rendering. For ארוּרים as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a predicate before השּׁגים ממּצותיך: cursed (ארר equals Arab. harra, detestari), viz., by God. Instead of גּל, "roll" (from גּלל, Joshua 5:9), it is pointed in Psalm 119:22 (מעל) גּל, "uncover" equals גּלּה, as in Psalm 119:18, reproach being conceived of as a covering or veil (as e.g., in Psalm 69:8), cf. Isaiah 22:8 (perhaps also Lamentations 2:14; Lamentations 4:22, if גּלּה על there signifies "to remove the covering upon anything"). גּם in Psalm 119:23, as in Jeremiah 36:25, has the sense of גּם־כּי, etiamsi; and גּם in Psalm 119:24 the sense of nevertheless, ὅμως, Ew. 354, a. On נדבּר בּ (reciprocal), cf. Ezekiel 33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.
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