10 With my whole heart, I have sought you. Don't let me wander from your commandments.
*Minor differences ignored. Grouped by changes, with first version listed as example.
With my whole heart Conscious of the integrity of his heart, the prophet still implores the help of God, that he might not stumble by reason of his infirmity. He makes no boast of self-preparation, as if he had spontaneously begun to inquire after God, but in praising the grace which he had experienced, he at the same time aspires after steadfastness to persevere in walking in his ways. It is folly on the part of the Papists to seize upon this and similar passages, as if the saints, of their own free will, anticipated the grace of the Holy Spirit, and afterwards were favored with his aid. The prophet does not make a division between God and himself, but rather prays God to continue his work till it is completed, agreeably with what we are generally taught, to keep God mindful of his benefits until he accomplish them. In the meantime, there is good cause for presenting our supplication to God, to stretch out his hand towards us when he sees our minds so settled, that we are solicitous of nothing so much as acting uprightly. And as he elevates us with confidence to ask the gift of perseverance, when he inspires our hearts with proper affection towards him, so also does he entreat us for the future not to sink into a careless and languid state like soldiers who have been discharged, but seek to be constantly directed by the spirit of wisdom, and to be sustained by the principles of fortitude and virtue. David here, from his own example, points out to us a rule, that by how much a man finds himself succored by God, by so much ought he to be induced the more carefully and earnestly to implore the continuance of his aid; for unless he restrain us, we will instantly wander and go astray. This sentiment is more explicitly stated in the original word tsgny, tashqeni, which is in the passive voice, and signifies, to be led astray [1] From the import of the term, I do not mean to establish the doctrine that God secretly incites us to commit sin, but only to let my readers know, that such is our liability to err, that we immediately relapse into sin the instant he leaves us to ourselves. This passage also admonishes us that the man who swerves but a little from God's commandments is guilty of going astray.
1 - "The Hebrew tsgny is here in the conjugation Hiphil, from sgh, to be ignorant or err. Now of that conjugation the Hebrews observe, that as it signifies sometimes no more than to permit, so it sometimes notes to cause, sometimes to occasion, that which the verb imports." -- Hammond
With my whole heart have I sought thee - See the notes at Psalm 119:2. The psalmist in Psalm 119:2 speaks of the "blessedness of those who seek the Lord with the whole heart;" in this verse he says that this blessedness was his. He could affirm that he had thus sought God. He had such a consciousness that this was the aim and purpose of his life that he could say so without hesitation. Every man who claims to be a religious man ought to be able to say this. Alas, how few can do it!
O let me not wander - Keep me in this steady purpose; this fixed design. This is the language of a heart where there is a consciousness of its weakness, and its liability to err, strong as may be its purpose to do right. Such an apprehension is one of the best means of security, for such an apprehension will lead a man to "pray," and while a man prays he is safe.
With my whole heart have I sought thee -
4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly.
5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.
6. He must take care to keep in the path of duty, of abstinence and self-denial; not permitting either his eye, his hand, or his heart to wander from the commandments of his Maker.
With my whole heart have I sought thee,.... Not himself, his own honour and applause, as formal worshippers and self-righteous persons do; but the Lord and his glory, his face, his presence, and communion with him, his grace, and fresh supplies of it, to help in time of need; his doctrine, as the Targum; and to know more of it, and of him, and of his mind and will; and this he did in the most sincere manner, with all his heart and soul. The character of the good man, in Psalm 119:2; the psalmist applies to himself; see Isaiah 26:9; and uses it as an argument to obtain the following request:
O let me not wander from thy commandments; the way of them. Good men are apt to go astray, as David, Psalm 119:176; their hearts, their affections, and their feet, wander from, the way of their duty: there are many things which lead them aside, and cause them to turn to the right hand or the left, at least solicit them to do so; as a corrupt nature, an evil heart, a body of sin and death, the snares of the world, and the temptations of Satan; and, what is worst of all, when God leaves them to themselves, withdraws the influences of his grace, and brings them into such circumstances as expose them to going astray, which the psalmist here deprecates; "suffer me not to wander", but uphold my goings in thy ways; preserve me by thy grace, and keep me by thy power; hold me by thy right hand, and guide and direct me. Or, "cause me not to wander" (q) &c. a like petition to those in Psalm 141:3, Matthew 6:13; with which last Kimchi compares these words.
(q) "ne errare facias me", Pagninus, Montanus.
We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.
*More commentary available at chapter level.