TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 119:118–120. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. God's judgment on wicked people, on those that wander from his statutes, that take their measures from other rules and will not have God to reign over them. All departure from God's statutes is certainly an error, and will prove a fatal one. These are the wicked of the earth; they mind earthly things, lay up their treasures in the earth, live in pleasure on the earth, and are strangers and enemies to heaven and heavenly things. Now see how God deals with them, that you may neither fear them nor envy them. 1. He treads them all down. He brings them to ruin, to utter ruin, to shameful ruin; he makes them his footstool. Though they are ever so high, he can bring them low (Amo 2:9); he has done it many a time, and he will do it, for he resists the proud and will triumph over those that oppose his kingdom. Proud persecutors trample upon his people, but, sooner or later, he will trample upon them. 2. He puts them all away like dross. Wicked people are as dross, which, though it be mingled with the good metal in the ore, and seems to be of the same substance with it, must be separated from it. And in God's account they are worthless things, the scum and refuse of the earth, and no more to be compared with the righteous than dross with fine gold. There is a day coming which will put them away from among the righteous (Mat 13:49), so that they shall have no place in their congregation (Psa 1:5), which will put them away into everlasting fire, the fittest place for the dross. Sometimes, in this world, the wicked are, by the censures of the church, or the sword of the magistrate, or the judgments of God, put away as dross, Pro 25:4, Pro 25:5.
II.The reasons of these judgments.
God casts them off because they err from his statutes (those that will not submit to the commands of the word shall feel the curses of it) and because their deceit is falsehood, that is, because they deceive themselves by setting up false rules, in opposition to God's statutes, which they err from, and because they go about to deceive others with their hypocritical pretences of good and their crafty projects of mischief. Their cunning is falsehood, so Dr. Hammond. The utmost of their policy is treachery and perfidiousness; this the God of truth hates and will punish.
III.The improvement David made of these judgments.
He took notice of them and received instruction from them. The ruin of the wicked helped to increase,
1.His love to the word of God. "I see what comes of sin; therefore I love thy testimonies, which warn me to take heed of those dangerous courses and keep me from the paths of the destroyer." We see the word of Go fulfilled in his judgments on sin and sinners, and therefore we should love it.
2.His fear of the wrath of God: My flesh trembles for fear of thee. Instead of insulting over those who fell under God's displeasure, he humbled himself. What we read and hear of the judgments of God upon wicked people would make us,
(1.)To reverence his terrible majesty, and to stand in awe of him: Who is able to stand before this holy Lord God? Sa1 6:20.
(2.)To fear lest we offend him and become obnoxious to his wrath. Good men have need to be restrained from sin by the terrors of the Lord, especially when judgment begins at the house of God and hypocrites are discovered and put away as dross.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
O the divine mystery of that cross, on which weakness hangs, might is free, vices are nailed and triumphal trophies raised. So that a certain saint said, “Pierce my flesh with nails for fear of you”; he says not with nails of iron but of fear and faith. For the bonds of virtue are stronger than those of punishment. Lastly, Peter was bound by his faith, when he had followed the Lord as far as the hall of the high priest; no one had bound and punishment had not loosened Peter, who had been bound by faith. Again, when Peter was bound by the Jews, prayer loosed him, punishment did not hold him, because he had not gone back from Christ.
In our affairs, beloved, we have great need of perseverance. And perseverance is the fruit when [Christ’s] teachings become deeply rooted in us. No assault of the wind will be strong enough to uproot the oak that has sent its roots deep down into the depths of the earth and has become firmly encompassed by them. Similarly, no one will be strong enough to overpower the soul that is nailed down by the fear of God, because to be nailed down is to be more securely fastened than to be rooted. In fact, the prophet prayed for this when he said, “Nail my flesh with your fear.”
The grace of God, then, being known, which alone frees from transgression, which is committed through knowledge of the law, he says, in prayer, "Fix with nails my flesh in Your fear" [Psalm 119:120]. For this some Latin interpreters have literally rendered the Greek καθήλωσον, which that language has expressed in one word. Some have preferred to render by the word confige, without adding clavis; and while they thus desire to construe one Latin by one Greek word, have failed to express the full meaning of the Greek καθήλωσον, because in confige nails are not mentioned, but καθήλωσον cannot be taken but of nails, nor can "fix with nails" be expressed without using two words in Latin....Hath he added, "For I have feared Your judgments"? What means, "Fix me in Your fear: for I have feared"? If he had already feared, or if he was now fearing, why did he still pray God to crucify his flesh in His fear? Did he wish so much additional fear imparted to him as would suffice for crucifying his flesh, that is, his carnal lusts and affections; as though he should say, Perfect in me the fear of You; for I have feared Your judgments? But there is here even a higher sense, which must, as far as God allows, be derived from searching the recesses of this Scripture: that is, in the chaste fear of You, which abides from age to age, let my carnal desires be quenched; "For I have feared Your judgments," when the law, which could not give me righteousness, threatened me punishment....For the inclination to sin lives, and it then appears in deed, when impunity may be hoped for. But when punishment is considered sure to follow, it lives latently: nevertheless it lives. For it would rather it were lawful to sin, and it grieves that what the law forbids, is not lawful; because it is not spiritually delighted with the blessing of the law, but carnally fears the evil which it threatens. But that love, which casts out this fear, fears with a chaste fear to sin, although no punishment follow; because it does not even judge that impunity will follow, since from love of righteousness it considers the very sin itself a punishment. With such a fear the flesh is crucified; since carnal delights, which are forbidden rather than avoided by the letter of the law, are overcome by the delight in spiritual blessings, and also when the victory is perfected are destroyed.
Ain
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Summary
Psalms 119:120 powerfully articulates the psalmist's profound reverence and awe before the Almighty God, expressing a visceral, almost physical, response to divine holiness and the unwavering certainty of His righteous decrees. This verse encapsulates a healthy, biblical "fear of the Lord"—not a cowering terror, but a deep respect and apprehension stemming from a recognition of God's absolute sovereignty and the inevitability of His judgments, ultimately leading to a posture of humility and a fervent desire for obedience.
Context
Literary Context
Psalm 119 stands as the longest chapter in the Bible, an intricately structured acrostic poem dedicated entirely to extolling the virtues, benefits, and perfection of God's Word. The psalmist employs numerous synonyms for God's revelation—such as law, statutes, precepts, commandments, and judgments—to articulate a fervent love, devotion, and commitment to divine commands. Verse 120 is situated within a broader section where the psalmist has reflected on the persecution faced from the wicked (e.g., Psalm 119:110) and has earnestly prayed for God's intervention and justice. This particular verse, therefore, serves as a deeply personal and visceral acknowledgment of God's ultimate authority and the profound seriousness of His decrees, particularly as they relate to the execution of justice upon both the righteous and the unrighteous. It underscores the psalmist's understanding that God's Word is not merely a guide but a powerful, living force that brings both blessing and accountability.
Historical & Cultural Context
The concept of "fear of the Lord" (יִרְאַת יְהוָה, yir'at Yahweh) is a foundational theme throughout the Old Testament, deeply embedded in ancient Israelite culture and theology. It signifies much more than simple terror; it denotes a profound reverence, awe, and respect for God's holiness, power, and majesty, which serves as the very beginning of wisdom and knowledge (Proverbs 9:10). In a society where divine kingship was a prevalent concept, the understanding of God as the ultimate Judge and Lawgiver was paramount. The "judgments" (מִשְׁפָּטִים, mishpatim) refer to God's righteous ordinances and acts of justice, reflecting His unwavering moral character. The psalmist's physical reaction of trembling would have been understood as a natural, appropriate response to encountering or contemplating the overwhelming presence and absolute righteousness of a holy God, a common motif in biblical encounters with the divine, as seen in the reactions of figures like Moses at the burning bush or Isaiah in the temple.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 119 and the broader biblical narrative.
Reverential Awe (The "Fear of the Lord")
The phrase "My flesh trembleth for fear of thee" encapsulates the biblical concept of the fear of the Lord, which is a profound reverence, respect, and awe for God's holiness, power, and majesty. This fear is not debilitating but rather a motivating force for obedience, humility, and true worship. It is the proper posture of humanity before the divine, acknowledging God's supremacy and our dependence. As Proverbs 1:7 states, it is the foundation of true knowledge.
God's Judgments and Justice
The psalmist's being "afraid of thy judgments" highlights God's role as the righteous Judge. These "judgments" (Hebrew: mishpatim) refer to God's just decrees, ordinances, and acts of justice. It is an acknowledgment that God is not only loving and merciful but also perfectly just, and He will indeed execute judgment upon sin and unrighteousness. This awareness leads the psalmist to a posture of humility and a fervent desire to align fully with God's perfect will, understanding the serious and inevitable consequences of disobedience. This theme is echoed throughout the book of Psalms, particularly in passages that affirm God's righteous rule over the earth.
The Holiness of God
Implicit in the psalmist's response is a profound recognition of God's absolute holiness. The physical trembling and fear are natural human reactions to the purity, perfection, and moral rectitude of God, before whom no unrighteousness can stand. It underscores the vast chasm between human sinfulness and divine perfection, demanding a response of deep awe and respect from all creation, a truth powerfully conveyed in Leviticus.
Exposition and Analysis
Key Word Analysis
From בָּשַׂר; flesh (from its freshness); by extension, body, person. In this context, "my flesh" refers to the psalmist's entire physical being, emphasizing a holistic, visceral reaction that is not merely intellectual but deeply felt throughout his whole person. It signifies the totality of human experience.
A primitive root; to be erect, i.e. bristle as hair; stand up, tremble. This verb vividly describes an involuntary physical reaction, akin to one's hair standing on end or a deep shudder. It conveys a profound, almost instinctual, apprehension and awe in the face of something overwhelming, underscoring the intensity of the psalmist's fear.
From פָּחַד; a (sudden) alarm (properly, the object feared, by implication, the feeling); dread(-ful), fear, (thing) great (fear, -ly feared), terror. While pachad can denote terror, in the context of divine encounter, it often signifies a profound, reverential awe that acknowledges God's immense power, majesty, and justice. It is a healthy, worshipful fear that inspires humility and obedience rather than paralyzing dread.
From שָׁפַט; properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective). This noun refers to God's righteous laws, decrees, and acts of justice. These are not arbitrary decisions but expressions of God's perfect righteousness and moral order, which are inherently true, reliable, and carry certain consequences.
Verse Breakdown
"My flesh trembleth for fear of thee"
This clause vividly portrays a profound, all-encompassing physical and emotional response to God's presence and character. The psalmist's "flesh" (H1320, bâsâr), representing his entire physical being, reacts with an involuntary shuddering (H5568, çâmar). This is not a cowering fear of a tyrant, but a deep, reverential awe (H6343, pachad) that acknowledges God's overwhelming majesty, holiness, and power. It highlights the psalmist's humility and the immense spiritual impact of contemplating the divine. It suggests that a true encounter with God's holiness elicits a response that goes beyond mere intellectual assent, touching the very core of one's existence.
"and I am afraid of thy judgments"
This second clause clarifies the specific object of the psalmist's fear: God's "judgments" (H4941, mishpâṭ). This fear is not of arbitrary punishment, but a healthy apprehension of God's perfect justice and the certainty of His righteous decrees. The psalmist understands that God's laws are not suggestions but binding truths that carry serious weight and consequences for disobedience. This awareness cultivates a desire to live righteously and in alignment with God's will, recognizing the absolute seriousness of sin and the inevitability of divine accountability. It underscores God's unwavering commitment to justice and righteousness.
Literary Devices
Psalm 119:120 employs several literary devices to convey its profound message. The phrase "My flesh trembleth" is a powerful example of Synecdoche, where "flesh" (a part) stands for the whole person, emphasizing the psalmist's complete and visceral reaction. It also functions as Hyperbole or Intensification, underscoring the extreme nature of the psalmist's awe and conveying a profound, overwhelming sense of God's presence and power that elicits such a strong, visceral response. The verse also exhibits clear Parallelism, specifically synonymous parallelism, where the two clauses ("My flesh trembleth for fear of thee" and "I am afraid of thy judgments") convey a similar idea using different phrasing. This repetition serves to reinforce and intensify the core message of reverential awe and apprehension toward God's just character and decrees, creating a balanced and emphatic statement.
Theological and Thematic Connections
Psalms 119:120 offers a vital theological insight into the nature of humanity's relationship with a holy God. It underscores the biblical concept of the "fear of the Lord" as a proper and necessary response to divine holiness and justice. This fear is not a terror that drives one away from God, but a profound reverence and awe that draws one into deeper worship, humility, and obedience. It acknowledges that God is not merely a benevolent friend but also the righteous Judge who upholds perfect standards. This healthy apprehension of God's judgments serves as a powerful motivator for living righteously, understanding that true wisdom begins with recognizing God's absolute sovereignty and moral authority. It reminds us that while God is merciful, He is also just, and His decrees carry eternal weight, demanding a response of reverent submission from all who would walk in His ways.
Reflection and Application
Psalm 119:120 serves as a powerful corrective to any casual or overly familiar approach to faith. It challenges believers to cultivate a deeper, more serious engagement with God's character and His Word. The psalmist's physical trembling and fear of God's judgments remind us that our relationship with the Almighty should be marked by profound reverence and awe, not just affection. This means acknowledging God's absolute authority, His unwavering commitment to justice, and the serious consequences of sin. For us today, this translates into a call for greater integrity, righteousness, and diligent obedience in our own lives, not out of compulsion, but out of a deep respect for God's perfect character and His holy will. It encourages us to approach God with humility, recognizing that He is the sovereign Lord of all creation and the ultimate Judge, and to live in a manner that honors His holiness, striving to align our lives with His righteous standards out of love and devotion.
Questions for Reflection
FAQ
Is "fear" in this verse about being terrified of God?
While the Hebrew word for "fear" (פַּחַד, pachad) can denote dread or terror, in the context of Psalms 119:120 and the broader biblical understanding, it is primarily about reverential awe and profound respect for God's power, holiness, and justice. It acknowledges the seriousness of His judgments and the consequences of sin, but it is a healthy, worshipful fear that leads to humility, obedience, and wisdom, rather than paralyzing terror. This kind of fear is consistently presented as the beginning of wisdom and knowledge, as seen in Proverbs 9:10, leading one to draw near to God in proper reverence and to delight in His commands.
What exactly are God's "judgments" that the psalmist is afraid of?
In this verse, "judgments" (מִשְׁפָּטִים, mishpâṭim) refer to God's righteous decrees, ordinances, and acts of justice. These are not arbitrary punishments but expressions of His perfect character, moral order, and covenant faithfulness. The psalmist's "fear" of these judgments is not a fear of an unjust or capricious ruler, but a profound respect for their absolute truth, their unwavering nature, and the certain consequences of deviating from them. It reflects an understanding that God is a righteous judge who will uphold His standards and bring accountability for sin, leading the psalmist to desire to live in full alignment with God's just and perfect will. This concept is foundational to understanding God's character throughout the Old Testament.
Christ-Centered Fulfillment
Psalms 119:120, with its depiction of the psalmist's trembling fear of God and His judgments, finds its ultimate fulfillment and transformation in Jesus Christ. While the psalmist rightly apprehended God's holiness and justice, humanity remained under the shadow of those very judgments due to sin. However, Jesus, the perfect Son of God, fully embraced and bore the weight of God's righteous judgments on the cross, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His atoning sacrifice, believers are delivered from the condemnation of God's judgment, allowing us to approach the holy God not with cowering terror, but with confident access and reverent awe, knowing that our sin has been fully paid for by the Lamb of God. The "fear of the Lord" for the Christian is now a profound, worshipful reverence for the One who reconciled us to a holy God (Romans 5:8), and who is Himself the wisdom of God (1 Corinthians 1:30). We no longer fear the judgment due to us, but rather stand in awe of the God who is both just and the justifier of those who have faith in Jesus (Romans 3:26), knowing that there is now no condemnation for those in Christ Jesus.