Psalms 103
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Psalms 103
Bless the LORD, O My Soul
1Bless the LORD, O my soul: and all that is within me, bless his holy name.
Jamieson-Fausset-Brown
PSALM 103
Psa 103:1-22. A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song.
1. Bless, &c.--when God is the object, praise.
my soul--myself (Psa 3:3; 25:1), with allusion to the act, as one of intelligence.
all ... within me--(De 6:5).
his holy name--(Psa 5:11), His complete moral perfections.
PSALM 103
Psa 103:1-22. A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song.
1. Bless, &c.--when God is the object, praise.
my soul--myself (Psa 3:3; 25:1), with allusion to the act, as one of intelligence.
all ... within me--(De 6:5).
his holy name--(Psa 5:11), His complete moral perfections.
The Pulpit Commentary
Bless the Lord, O my soul. Repeated in Psa_103:2; also at the end of the psalm; and again in Psa_104:1, Psa_104:35. To "bless" is more than to praise; it is to praise with affection and gratitude. The psalmist calls upon his own soul, and so on each individual soul, to begin the song of praise, which is to terminate in a general chorus of blessing from all creation (Psa_104:20-22). And all that is within me. "All my whole nature—intellect, emotion, feeling, sentiment—brain, heart, lungs, tongue," etc. Bless his holy Name; i.e. his manifested Personality, which is almost the same thing as himself.
Bless the Lord, O my soul. Repeated in Psa_103:2; also at the end of the psalm; and again in Psa_104:1, Psa_104:35. To "bless" is more than to praise; it is to praise with affection and gratitude. The psalmist calls upon his own soul, and so on each individual soul, to begin the song of praise, which is to terminate in a general chorus of blessing from all creation (Psa_104:20-22). And all that is within me. "All my whole nature—intellect, emotion, feeling, sentiment—brain, heart, lungs, tongue," etc. Bless his holy Name; i.e. his manifested Personality, which is almost the same thing as himself.
2Bless the LORD, O my soul, and forget not all his benefits:
Jamieson-Fausset-Brown
2. forget not all--not any, none of His benefits.
2. forget not all--not any, none of His benefits.
The Pulpit Commentary
Bless the Lord, O my soul. Repetition, in Holy Scripture, is almost always for the sake of emphasis. It is not "vain repetition." Our Lord often uses it: "Verily, verily, I say unto you;" "My God, my God, why hast thou forsaken me? …. Feed my sheep … Feed my sheep." And forget not all his benefits (comp. Deu_6:12; Deu_8:11, Deu_8:14, etc.). Man is so apt to "forget," that he requires continual exhortation not to do so.
Bless the Lord, O my soul. Repetition, in Holy Scripture, is almost always for the sake of emphasis. It is not "vain repetition." Our Lord often uses it: "Verily, verily, I say unto you;" "My God, my God, why hast thou forsaken me? …. Feed my sheep … Feed my sheep." And forget not all his benefits (comp. Deu_6:12; Deu_8:11, Deu_8:14, etc.). Man is so apt to "forget," that he requires continual exhortation not to do so.
★3Who forgiveth all thine iniquities; who healeth all thy diseases;
Jamieson-Fausset-Brown
3. diseases--as penal inflictions (De 29:22; 2Ch 21:19).
3. diseases--as penal inflictions (De 29:22; 2Ch 21:19).
The Pulpit Commentary
Who forgiveth all thine iniquities. This is the first and greatest of "benefits," and is therefore placed first, as that for which we ought, above all else, to bless God. God's forgiveness of sin is a frequent topic with the psalmists (see Psa_25:11, Psa_25:18; Psa_32:1; Psa_51:9; Psa_85:2; Psa_86:5, etc.). Who healeth all thy diseases. This is best understood literally—not as mere "parallelism." Among the greatest blessings which we receive of God is recovery from sickness.
Who forgiveth all thine iniquities. This is the first and greatest of "benefits," and is therefore placed first, as that for which we ought, above all else, to bless God. God's forgiveness of sin is a frequent topic with the psalmists (see Psa_25:11, Psa_25:18; Psa_32:1; Psa_51:9; Psa_85:2; Psa_86:5, etc.). Who healeth all thy diseases. This is best understood literally—not as mere "parallelism." Among the greatest blessings which we receive of God is recovery from sickness.
4Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
Jamieson-Fausset-Brown
4. redeemeth--Cost is implied.
destruction--literally, "pit of corruption" (Psa 16:10).
crowneth--or, "adorneth" (Psa 65:11).
tender mercies--compassions (compare Psa 25:6; 40:11).
4. redeemeth--Cost is implied.
destruction--literally, "pit of corruption" (Psa 16:10).
crowneth--or, "adorneth" (Psa 65:11).
tender mercies--compassions (compare Psa 25:6; 40:11).
The Pulpit Commentary
Who redeemeth thy life from destruction. When sickness seems about to be mortal, or when danger threatens from foes, God often steps in and "redeems" men—i.e, saves them, rescues them (see Psa_56:13; Psa_116:8; Isa_38:16, Isa_38:20). Who crowneth thee with loving kindness and tender mercies (comp. Psa_8:5; Psa_18:50; Psa_23:6, etc.).
Who redeemeth thy life from destruction. When sickness seems about to be mortal, or when danger threatens from foes, God often steps in and "redeems" men—i.e, saves them, rescues them (see Psa_56:13; Psa_116:8; Isa_38:16, Isa_38:20). Who crowneth thee with loving kindness and tender mercies (comp. Psa_8:5; Psa_18:50; Psa_23:6, etc.).
5Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s.
Jamieson-Fausset-Brown
5. By God's provision, the saint retains a youthful vigor like the eagles (Psa 92:14; compare Is 40:31).
5. By God's provision, the saint retains a youthful vigor like the eagles (Psa 92:14; compare Is 40:31).
The Pulpit Commentary
Who satisfieth thy mouth with good things. So Dean Johnson and our Revisers. But the rendering of עדי by "mouth" is very doubtful. The original meaning of the word seems to have been "gay ornament," whence it passed to "gaiety," "desire of enjoyment," "desire" generally (τὴν ἐπιθυμίαν σου, LXX.). Dr. Kay translates, "thy gay heart;" Professor Cheyne, "thy desire." God satisfies the reasonable desires of his servants, giving them "all things richly to enjoy" (1Ti_6:17), and "satisfying the desire of every living thing" (Psa_145:16). So that thy youth is renewed like the eagle's; rather, like an eagle (comp. Isa_40:31). The meaning is, not "thy youth is renewed as an eagle's youth is," for an eagle's youth is not renewed; but "thy youth is renewed, and is become in its strength like an eagle."
Who satisfieth thy mouth with good things. So Dean Johnson and our Revisers. But the rendering of עדי by "mouth" is very doubtful. The original meaning of the word seems to have been "gay ornament," whence it passed to "gaiety," "desire of enjoyment," "desire" generally (τὴν ἐπιθυμίαν σου, LXX.). Dr. Kay translates, "thy gay heart;" Professor Cheyne, "thy desire." God satisfies the reasonable desires of his servants, giving them "all things richly to enjoy" (1Ti_6:17), and "satisfying the desire of every living thing" (Psa_145:16). So that thy youth is renewed like the eagle's; rather, like an eagle (comp. Isa_40:31). The meaning is, not "thy youth is renewed as an eagle's youth is," for an eagle's youth is not renewed; but "thy youth is renewed, and is become in its strength like an eagle."
6The LORD executeth righteousness and judgment for all that are oppressed.
Jamieson-Fausset-Brown
6. Literally, "righteousness and judgments," denoting various acts of God's government.
6. Literally, "righteousness and judgments," denoting various acts of God's government.
The Pulpit Commentary
The Lord executeth righteousness and judgment; literally, righteousnesses and judgments; i.e. "acts of righteousness and acts of judgment." For all that are oppressed. The care of God for the "oppressed" is a marked feature of Holy Scripture (see Exo_2:23-25; Exo_3:9; Jdg_2:18; Jdg_6:9; Job_35:9-14; Psa_9:9; Psa_10:18; Psa_79:1-13 :21; Psa_146:7; Isa_1:17, etc.).
The Lord executeth righteousness and judgment; literally, righteousnesses and judgments; i.e. "acts of righteousness and acts of judgment." For all that are oppressed. The care of God for the "oppressed" is a marked feature of Holy Scripture (see Exo_2:23-25; Exo_3:9; Jdg_2:18; Jdg_6:9; Job_35:9-14; Psa_9:9; Psa_10:18; Psa_79:1-13 :21; Psa_146:7; Isa_1:17, etc.).
7He made known his ways unto Moses, his acts unto the children of Israel.
Jamieson-Fausset-Brown
7. ways--of providence, &c., as usual (Psa 25:4; 67:2).
acts--literally, "wonders" (Psa 7:11; 78:17).
7. ways--of providence, &c., as usual (Psa 25:4; 67:2).
acts--literally, "wonders" (Psa 7:11; 78:17).
The Pulpit Commentary
He made known his ways unto Moses. God's ways are "past finding out" by man (Rom_11:33); they must be "made known" to him. God made them known to Moses by the revelations which he gave him, especially those of Sinai. His acts unto the children of Israel. The rest of the Israelites were taught mainly by God's "acts"—not that his words were concealed from them, but because
"Segnius irritant animum demissa per aures,
Quam quae sunt oculis subjecta fidelibus."
He made known his ways unto Moses. God's ways are "past finding out" by man (Rom_11:33); they must be "made known" to him. God made them known to Moses by the revelations which he gave him, especially those of Sinai. His acts unto the children of Israel. The rest of the Israelites were taught mainly by God's "acts"—not that his words were concealed from them, but because
"Segnius irritant animum demissa per aures,
Quam quae sunt oculis subjecta fidelibus."
8The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
Jamieson-Fausset-Brown
8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Ex 34:6).
keep (anger)--in Le 19:18, bear a grudge (Jr 3:5, 12).
8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Ex 34:6).
keep (anger)--in Le 19:18, bear a grudge (Jr 3:5, 12).
The Pulpit Commentary
The Lord is merciful and gracious, slow to anger, and plenteous in mercy. This was a part of the revelation made to Moses (Exo_34:6), whose words the psalmist closely echoes, both here and in Psa_86:15 (comp. also Psa_111:4; Psa_112:4; Psa_145:8).
The Lord is merciful and gracious, slow to anger, and plenteous in mercy. This was a part of the revelation made to Moses (Exo_34:6), whose words the psalmist closely echoes, both here and in Psa_86:15 (comp. also Psa_111:4; Psa_112:4; Psa_145:8).
9He will not always chide: neither will he keep his anger for ever.
The Pulpit Commentary
He will not always chide; or, contend (see Isa_57:16; and comp. Jer_3:5, Jer_3:12). God will relent from his anger and forgive men, after a while. He will not be "extreme to mark what is done amiss." Neither will he keep his anger forever. He is not implacable. He will accept repentance and amendment (Eze_18:27) He will accept atonement (1Jn_2:2).
He will not always chide; or, contend (see Isa_57:16; and comp. Jer_3:5, Jer_3:12). God will relent from his anger and forgive men, after a while. He will not be "extreme to mark what is done amiss." Neither will he keep his anger forever. He is not implacable. He will accept repentance and amendment (Eze_18:27) He will accept atonement (1Jn_2:2).
10He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
The Pulpit Commentary
He hath not dealt with us after our sins; nor rewarded us (rather, requited us) according to our iniquities. God never punishes men so much as they deserve to be punished; "in his wrath he" always "thinketh upon mercy."
He hath not dealt with us after our sins; nor rewarded us (rather, requited us) according to our iniquities. God never punishes men so much as they deserve to be punished; "in his wrath he" always "thinketh upon mercy."
11For as the heaven is high above the earth, so great is his mercy toward them that fear him.
Jamieson-Fausset-Brown
11. great--efficient.
11. great--efficient.
The Pulpit Commentary
For as the heaven is high above the earth, so great is his mercy toward them that fear him (comp. Psa_36:5, "Thy mercy, O Lord, is in the heavens, and thy faithfulness reacheth unto the clouds"). The metaphor is bold, yet inadequate; for God's mercy is infinite.
For as the heaven is high above the earth, so great is his mercy toward them that fear him (comp. Psa_36:5, "Thy mercy, O Lord, is in the heavens, and thy faithfulness reacheth unto the clouds"). The metaphor is bold, yet inadequate; for God's mercy is infinite.
12As far as the east is from the west, so far hath he removed our transgressions from us.
Jamieson-Fausset-Brown
12. removed ... from us--so as no longer to affect our relations to Him.
12. removed ... from us--so as no longer to affect our relations to Him.
The Pulpit Commentary
As far as the east is from the west, so far hath he removed our transgressions from us. God's mercy is the cause, the removal of sin the result. The two are commensurate, and are "described by the largest measures which the earth can afford."
As far as the east is from the west, so far hath he removed our transgressions from us. God's mercy is the cause, the removal of sin the result. The two are commensurate, and are "described by the largest measures which the earth can afford."
13Like as a father pitieth his children, so the LORD pitieth them that fear him.
Jamieson-Fausset-Brown
13. pitieth--literally, "has compassion on."
13. pitieth--literally, "has compassion on."
The Pulpit Commentary
Like as a father pitieth his children, so the Lord pitieth them that fear him (comp. Deu_32:6; Job_10:8; Isa_29:16; Isa_63:16; Isa_64:8, etc.). (For the nature of the "fear" spoken of, both here and in Psa_103:11, see the description in Psa_103:17, Psa_103:18.) It must be a fear that produces obedience, or, in New Testament phrase, that is a "godly fear" (Heb_12:28).
Like as a father pitieth his children, so the Lord pitieth them that fear him (comp. Deu_32:6; Job_10:8; Isa_29:16; Isa_63:16; Isa_64:8, etc.). (For the nature of the "fear" spoken of, both here and in Psa_103:11, see the description in Psa_103:17, Psa_103:18.) It must be a fear that produces obedience, or, in New Testament phrase, that is a "godly fear" (Heb_12:28).
14For he knoweth our frame; he remembereth that we are dust.
Jamieson-Fausset-Brown
14. he--"who formed," Psa 94:9.
knoweth our frame--literally, "our form."
we are dust--made of and tending to it (Ge 2:7).
14. he--"who formed," Psa 94:9.
knoweth our frame--literally, "our form."
we are dust--made of and tending to it (Ge 2:7).
The Pulpit Commentary
For he knoweth our frame; or, our formation (Kay)—the manner in which we were formed (see Gen_2:7). He remembereth that we are dust (comp. Gen_2:7; Gen_3:19; Gen_19:27; Job_34:15, etc.).
For he knoweth our frame; or, our formation (Kay)—the manner in which we were formed (see Gen_2:7). He remembereth that we are dust (comp. Gen_2:7; Gen_3:19; Gen_19:27; Job_34:15, etc.).
15As for man, his days are as grass: as a flower of the field, so he flourisheth.
Jamieson-Fausset-Brown
15-16. So short and frail is life that a breath may destroy it.
it is gone--literally, "it is not."
know it no more--no more recognize him (Psa 90:6; Is 40:6-8).
15-16. So short and frail is life that a breath may destroy it.
it is gone--literally, "it is not."
know it no more--no more recognize him (Psa 90:6; Is 40:6-8).
The Pulpit Commentary
As for man, his days are as grass. Here is a new departure. From the loving kindness and mercy of God the psalmist passes to the weakness and helplessness of man. Man is like grass (Psa_37:2; Psa_90:5, Psa_90:6; Psa_102:11; Isa_40:6-8, etc.). His days fleet and fade. He never "continueth in one stay." As a flower of the field (comp. Job_14:2; Isa_28:1; Isa_40:6; Jas_1:10; 1Pe_1:24, etc.). He flourisheth; i.e. he cometh up in full vigour, glorious to look upon, rejoicing in his youth and strength, but within a little time he fadeth, falleth away, or is "cut down, dried up, and withered." There is no strength or stability in him.
As for man, his days are as grass. Here is a new departure. From the loving kindness and mercy of God the psalmist passes to the weakness and helplessness of man. Man is like grass (Psa_37:2; Psa_90:5, Psa_90:6; Psa_102:11; Isa_40:6-8, etc.). His days fleet and fade. He never "continueth in one stay." As a flower of the field (comp. Job_14:2; Isa_28:1; Isa_40:6; Jas_1:10; 1Pe_1:24, etc.). He flourisheth; i.e. he cometh up in full vigour, glorious to look upon, rejoicing in his youth and strength, but within a little time he fadeth, falleth away, or is "cut down, dried up, and withered." There is no strength or stability in him.
16For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
The Pulpit Commentary
For the wind passeth over it, and it is gone; literally, it is not. The burning sirocco, the wind of the desert, variously named in various places, blows upon the flower, and almost immediately scorches it up. So man, when he flourishes most, is for the most part brought low by the wind of suffering, trouble, sickness, calamity, and sinks out of sight. And the place thereof shall know it no more; rather, knows it no more. Seeing it not, forgets it, as if it had never been. So with the greatest men—they pass away and are forgotten (comp. Job_7:10).
For the wind passeth over it, and it is gone; literally, it is not. The burning sirocco, the wind of the desert, variously named in various places, blows upon the flower, and almost immediately scorches it up. So man, when he flourishes most, is for the most part brought low by the wind of suffering, trouble, sickness, calamity, and sinks out of sight. And the place thereof shall know it no more; rather, knows it no more. Seeing it not, forgets it, as if it had never been. So with the greatest men—they pass away and are forgotten (comp. Job_7:10).
17But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children;
Jamieson-Fausset-Brown
17-18. For similar contrast compare Psa 90:2-6; 102:27, 28.
17-18. For similar contrast compare Psa 90:2-6; 102:27, 28.
The Pulpit Commentary
But the mercy of the Lord is from everlasting to everlasting upon them that fear him (comp. Psa_103:11, Psa_103:13). Through this "everlasting mercy" of God, man, though so feeble and fragile, does not wholly pass away, but continues to be the recipient of God's bounty. And his righteousness unto children's children. God's "righteousness" is his everlasting justice, by which he gives to men according to their deserts.
But the mercy of the Lord is from everlasting to everlasting upon them that fear him (comp. Psa_103:11, Psa_103:13). Through this "everlasting mercy" of God, man, though so feeble and fragile, does not wholly pass away, but continues to be the recipient of God's bounty. And his righteousness unto children's children. God's "righteousness" is his everlasting justice, by which he gives to men according to their deserts.
18To such as keep his covenant, and to those that remember his commandments to do them.
The Pulpit Commentary
To such as keep his covenant; i.e. "to the faithful"—to those who, notwithstanding many lapses and many shortcomings, are yet sincere in heart, and seek to do his will. Such persons remember his commandments to do them.
To such as keep his covenant; i.e. "to the faithful"—to those who, notwithstanding many lapses and many shortcomings, are yet sincere in heart, and seek to do his will. Such persons remember his commandments to do them.
19The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
Jamieson-Fausset-Brown
19. God's firm and universal dominion is a pledge that He will keep His promises (Psa 11:4; 47:8).
19. God's firm and universal dominion is a pledge that He will keep His promises (Psa 11:4; 47:8).
The Pulpit Commentary
The Lord hath prepared (or, established) his throne in the heavens. In conclusion, the incomparable majesty of God is set before us, in contrast with the feebleness of man, and he is put forward as the one and only fit Object of worship, alike to the spiritual (Psa_103:20, Psa_103:21) and the material creation (Psa_103:22), as well as to the psalmist himself (Psa_103:22). Seated on his everlasting throne, he challenges the adoration of the whole universe. And his kingdom ruleth over all (comp. Psa_47:2; Dan_4:34, Dan_4:35).
The Lord hath prepared (or, established) his throne in the heavens. In conclusion, the incomparable majesty of God is set before us, in contrast with the feebleness of man, and he is put forward as the one and only fit Object of worship, alike to the spiritual (Psa_103:20, Psa_103:21) and the material creation (Psa_103:22), as well as to the psalmist himself (Psa_103:22). Seated on his everlasting throne, he challenges the adoration of the whole universe. And his kingdom ruleth over all (comp. Psa_47:2; Dan_4:34, Dan_4:35).
20Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
Jamieson-Fausset-Brown
20-22. do his commandments ... word--or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare De 26:17; Lu 1:19).
20-22. do his commandments ... word--or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare De 26:17; Lu 1:19).
The Pulpit Commentary
Bless the Lord, ye his angels (comp. Psa_148:2). That excel in strength. The angels that "excel in strength"—literally, are mighty in strength—may best be understood as those called in the New Testament "archangels" (1Th_4:16; Jud 1Th_1:9), the highest of the glorious beings that stand around the throne of God (Rev_8:2, Rev_8:6; Rev_10:1) and execute his behests. These are they that, in an especial sense, do his commandments, hearkening unto the voice of his word.
Bless the Lord, ye his angels (comp. Psa_148:2). That excel in strength. The angels that "excel in strength"—literally, are mighty in strength—may best be understood as those called in the New Testament "archangels" (1Th_4:16; Jud 1Th_1:9), the highest of the glorious beings that stand around the throne of God (Rev_8:2, Rev_8:6; Rev_10:1) and execute his behests. These are they that, in an especial sense, do his commandments, hearkening unto the voice of his word.
21Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
The Pulpit Commentary
Bless ye the Lord, all ye his hosts. Here the inferior angels seem to be meant—that "multitude of the host of heaven" which appeared to the shepherds on Christ's natal day (Luk_2:13), and which is elsewhere often referred to in Holy Scripture. Ye ministers of his (comp. Psa_104:4) that do his pleasure. The inferior, no less than the superior, ranks of angels continually carry out the will of God, being "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb_1:14).
Bless ye the Lord, all ye his hosts. Here the inferior angels seem to be meant—that "multitude of the host of heaven" which appeared to the shepherds on Christ's natal day (Luk_2:13), and which is elsewhere often referred to in Holy Scripture. Ye ministers of his (comp. Psa_104:4) that do his pleasure. The inferior, no less than the superior, ranks of angels continually carry out the will of God, being "ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb_1:14).
22Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
The Pulpit Commentary
Bless the Lord, all his works in all places of his dominion (comp. Psa_19:1-4; Psa_145:10; Psa_148:7-13). The "works of God"—i.e. his material universe—cannot, of course, he said to "bless" God in the same sense that men and angels do; but, in a language of their own, they set forth his glory, and to the poetic mind seem truly to sing his praise. The "Song of the Three Children" is a natural outburst from devout hearts. Bless the Lord, O my soul (comp. Psa_103:1, and the comment ad loc.).
Bless the Lord, all his works in all places of his dominion (comp. Psa_19:1-4; Psa_145:10; Psa_148:7-13). The "works of God"—i.e. his material universe—cannot, of course, he said to "bless" God in the same sense that men and angels do; but, in a language of their own, they set forth his glory, and to the poetic mind seem truly to sing his praise. The "Song of the Three Children" is a natural outburst from devout hearts. Bless the Lord, O my soul (comp. Psa_103:1, and the comment ad loc.).
THE HOLY BIBLE
Psalms
Chapter 103
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105