*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou art my portion, O Jehovah! The meaning of this clause is doubtful, because the term Jehovah may be rendered either in the nominative or vocative case, and the phrase, I have said, may relate either to the former or latter part of the verse. One lection then is, Jehovah is my portion, and, therefore, I have resolved to observe thy law. Another is, O God! who art my portion, I have resolved to observe thy law. A third is, I have said, or have resolved, that God is my portion, in order to observe his law. A fourth is, I have said, or have resolved, O Lord! that my portion is to observe thy law; and this is the reading of which I approve. The following interpretation is quite applicable, That God being our portion, ought to animate and encourage us to observe his law. We have already noticed in several other passages, that God is denominated the heritage of the faithful, because he alone is sufficient for their full and entire happiness. And seeing he has chosen us for his peculiar possession, it is only reasonable on our part, that we should rest satisfied with him alone; and if we do this, our hearts will also be disposed to keep his law and, renouncing all the lusts of the flesh, our supreme delight, and firm resolution, will be to continue in the same. I have already said, that this exposition is not inconsistent with the scope of the passage, and that it furnishes a very useful doctrine. But the last and fourth reading, of which I remarked I approved, is more simple, -- I am fully persuaded that my best portion consists in keeping God's law; -- and this accords with the saying of Paul, "Godliness is the best gain," (1-Timothy 6:6). David here draws a comparison between the keeping of the law, and the imaginary good which captivates the ambition of mankind. "Let every one covet what seems to him good, and revel in his own pleasures; I have no ground to envy them, provided I retain this as my portion, the complete surrender of myself to the word of God."
Thou art my portion, O Lord - This begins a new division of the psalm, indicated by the Hebrew letter Cheth (ח ch), which may be represented in English by "ch." On the meaning of the language here, see the notes at Psalm 16:5. God was to him what other people seek in wealth, honor, pleasure, fame. To him, God was all and in all. He asked nothing else.
I have said - I have formed the purpose, and have expressed it. It is the deliberate and settled design of my life.
That I would keep thy words - That I would obey thee at all times; that I would keep all thy commandments.
Sixthly. To keep himself firm in his present resolutions, he binds himself unto the Lord. "I have said that I would keep thy words." Thy vows are upon me, and I must not add to my guilt by breaking them.
Seventhly. He did not seek in vain; God reveals himself in the fullness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.
Sixthly. To keep himself firm in his present resolutions, he binds himself unto the Lord. "I have said that I would keep thy words." Thy vows are upon me, and I must not add to my guilt by breaking them.
Seventhly. He did not seek in vain; God reveals himself in the fullness of blessedness to him, so that he is enabled to exclaim, Thou art my portion, O Lord! My whole soul trusts in thee, my spirit rests supremely satisfied with thee. I have no other inheritance, nor do I desire any. Here then is the way to seek, the way to find, and the way to be happy. Other effects of this conversion may be seen below.
CHETH. [Thou art] my (a) portion, O LORD: I have said that I would keep thy words.
(a) I am persuaded that to keep your law is a heritage and great gain for me.
CHETH.--The Eighth Part.
CHETH. Thou art my portion, O Lord,.... Which he chose and preferred to all others; to the riches, honours, and profits of this world; the grant of which was made to him in the covenant of grace; the first discovery of it was from the Lord himself; and the choice and claim were made under the influence of his grace; and a great act of faith it is to assert this, and a wonderful blessing to enjoy it. This is a large portion indeed, immense and inconceivable, soul satisfying, safe, and for ever! see Psalm 73:26;
I have said that I would keep thy words; keep his commandments, lay up his promises, observe his doctrines, profess and retain them; this he determined within himself to do, under a sense of the love of God to him, in being his portion and inheritance. Some render the words, in connection with the former, thus, "my portion, O Lord, I said, is", or "shall be, to keep thy words" (l); it is the part and portion of some to preach the word, and of others to hear it; and of all to keep or observe it, its precepts, promises, and truths. Aben Ezra gives the sense of them thus,
"This I said to many, perhaps they will keep thy words;''
namely, that the Lord was his portion, which he thought might induce them to an observance of them, as he had done.
(l) So Montanus, Piscator.
True believers take the Lord for the portion of their inheritance, and nothing less will satisfy them. The psalmist prayed with his whole heart, knowing how to value the blessing he prayed for: he desired the mercy promised, and depended on the promise for it. He turned from by-paths, and returned to God's testimonies. He delayed not. It behoves sinners to hasten to escape; and the believer will be equally in haste to glorify God. No care or grief should take away God's word out of our minds, or hinder the comfort it bestows. There is no situation on earth in which a believer has not cause to be thankful. Let us feel ashamed that others are more willing to keep from sleep to spend the time in sinful pleasures, than we are to praise God. And we should be more earnest in prayer, that our hearts may be filled with his mercy, grace, and peace.
CHETH. (Psalm 119:57-64).
Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Numbers 18:20; Psalm 16:5; Lamentations 3:24).
The eightfold Heth. To understand and to keep God's word is his portion, the object of his incessant praying and thanksgiving, the highest grace or favour that can come to him. According to Psalm 16:5; Psalm 73:26, the words חלקי ה belong together. Psalm 119:57 is an inference drawn from it (אמר ל as in Exodus 2:14, and frequently), and the existing division of the verse is verified. חלּה פּני, as in Psalm 45:13, is an expression of caressing, flattering entreaty; in Latin, caput mulcere (demulcere). His turning to the word of God the poet describes in Psalm 119:59 as a result of a careful trying of his actions. After that he quickly and cheerfully, Psalm 119:60, determined to keep it without any long deliberation with flesh and blood, although the snares of wicked men surround him. The meaning of חבלי is determined according to Psalm 119:110 : the pointing does not distinguish so sharply as one might have expected between חבלי, ὠδῖνας, and חבלי, snares, bonds (vid., Psalm 18:5.); but the plural nowhere, according to the usage of the language as we now have it, signifies bands (companies), from the singular in 1-Samuel 10:5 (Bttcher, 800). Thankfulness urges him to get up at midnight (acc. temp. as in Job 34:20) to prostrate himself before God and to pray. Accordingly he is on friendly terms with, he is closely connected with (Proverbs 28:24), all who fear God. Out of the fulness of the loving-kindness of God, which is nowhere unattested upon earth (Psalm 119:64 = Psalm 33:5), he implores for himself the inward teaching concerning His word as the highest and most cherished of mercies.
Said - I have professed and owned it.
*More commentary available at chapter level.