(176) I have gone astray like a lost sheep.--It would be in accordance with a true religious character that even at the end of a long protestation of obedience to the Divine law the psalmist should confess his weakness and sin. But while this may be a legitimate application of the close of this remarkable composition, and while the LXX. suggest a comparison with our Lord's parable by their rendering (comp. Matthew 18:11; Luke 19:10), this could hardly have been the intention of the words of this verse. More likely there is a reference to the condition of the community, for the word rendered "lost" (literally, perishing) is used in Isaiah 27:13 of the exiled Hebrews, and is rendered "outcasts;" the emphatic "I do not forget Thy commandments," which is the real close of the psalm, seems to make this view imperative.
Verse 176. - I have gone astray like a lost sheep (comp. ver. 67). Some see in this verse nothing but a reference to the outward circumstances of the psalmist's life. But this is certainly not the idea generally attached in Scripture to the image of the "lost sheep" (see Isaiah 53:6; Jeremiah 1:6; Luke 15:4-7; 1 Peter 2:25). Dean Johnson's exposition is probably correct, "I have wandered far from thee and from home, as a sheep lost and ready to perish in the wilderness." Seek thy servant. "Seek him, lest he be not able of himself to seek thee; and bring him again to thy fold." For I do not forget thy commandments. In my worst wanderings I have not fallen away wholly from thee. Thy Law has been ever in my thoughts. I have not "forgotten" it, but meditated on it and longed for it (vers. 15, 20, 40).
119:169-176 The psalmist desired grace and strength to lift up his prayers, and that the Lord would receive and notice them. He desired to know more of God in Christ; to know more of the doctrines of the word, and the duties of religion. He had a deep sense of unworthiness, and holy fear that his prayer should not come before God; Lord, what I pray for is, what thou hast promised. We have learned nothing to purpose, if we have not learned to praise God. We should always make the word of God the rule of our discourse, so as never to transgress it by sinful speaking, or sinful silence. His own hands are not sufficient, nor can any creature lend him help; therefore he looks up to God, that the hand that had made him may help him. He had made religion his deliberate choice. There is an eternal salvation all the saints long for, and therefore they pray that God would help their way to it. Let thy judgments help me; let all ordinances and all providences, (both are God's judgments,) further me in glorifying God; let them help me for that work. He often looks back with shame and gratitude to his lost estate. He still prays for the tender care of Him who purchased his flock with his own blood, that he may receive from him the gift of eternal life. Seek me, that is, Find me; for God never seeks in vain. Turn me, and I shall be turned. Let this psalm be a touchstone by which to try our hearts, and our lives. Do our hearts, cleansed in Christ's blood, make these prayers, resolutions and confessions our own? Is God's word the standard of our faith, and the law of our practice? Do we use it as pleas with Christ for what we need? Happy those who live in such delightful exercises.
I have gone astray like a lost sheep,.... In desert places, as it is the nature of sheep to do (o). A sheep he was, a sheep of Christ, given him by the Father; known by him, and that knew him; knew his voice, and followed him; a sheep of his hand, and of his pasture; one of the lost sheep of the house of Israel, who had been lost in Adam, though recovered by grace; and had gone astray before conversion, but now returned to the Shepherd and Bishop of souls; and since conversion had gone astray from the Shepherd and fold, from the word and precepts of it, through inadvertence, the prevalence of corruption, the snares of the world, and the temptations of Satan; which he both deprecates and owns, Psalm 119:10; though it may be understood, as it is by many interpreters, of his being forced, by the persecutions of his enemies, to wander from the courts of God, and from place to place:
seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows:
for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution.
(o) So Aristotle observes, Hist. Animal. l. 9. c. 3. the same word that is used for feeding sheep is also translated "wander", Numbers 14.33. so "errant" is used by Virgil for feeding with security, Bucolic. Eclog. 2, Vid. Servium in ib.
seek thy servant; as a shepherd does his sheep when gone astray, which will not return of itself unless sought after: thou art my Shepherd, as if he should say, look me up, restore my soul; suffer me not to wander from thee, and go astray from thy word and ordinances: and when he calls himself his servant, it carries in it an argument for being looked up and sought out; since he was his servant, not by nature, but by grace; not by force, but willingly; he was his and devoted to his service. And another follows:
for I do not forget thy commandments; he retained a knowledge of them, an affection for them, and a desire to observe them; though he had gone astray from them, either in a criminal way, through the power and prevalence of sin, or against his will, through the force of persecution.
(o) So Aristotle observes, Hist. Animal. l. 9. c. 3. the same word that is used for feeding sheep is also translated "wander", Numbers 14.33. so "errant" is used by Virgil for feeding with security, Bucolic. Eclog. 2, Vid. Servium in ib.