Psalms 119:113

“SAMECH. I hate vain thoughts, etc.] Or thoughts: evil thoughts are undoubtedly meant, no other can be the object of hatred to a good man; they are such as are contrary to the law of God, and forbidden by it, mentioned in the next clause as the object of love, in opposition to these; and which are abominable to God, and defiling to men; should be forsaken, need pardon; and, if not pardoned, will be brought into judgment, and there exposed, and men punished for them. There are multitudes of these rise up in the minds of men, not only bad men, but good men; even sometimes atheistical blasphemous thoughts, as well as proud, haughty, revengeful, lustful, impure, and worldly ones; which, when…”

“I hate vain thoughts - This commences a new portion of the psalm, distinguished by the Hebrew letter Samech (ס s), answering to our “s.” The word rendered “vain thoughts” occurs only in this place. It is rendered by the Septuagint, παρανόμους paranomous - transgressors. So the Latin Vulgate. Luther renders it “die Flattergeister,” the frivolous-minded. The word means divided; a man of a divided mind; a man who has no sure faith in regard to divine things, but is driven here and there; a sceptic; a doubter. Compare James 1:8. Thus it refers not to his own thoughts primarily, as being “vain” or worthless, but to a state of mind or heart in general, where there is no firmness, no stability, no…”

“119:113-120 Samekh (ס): The psalmist declares his hatred of evil and his love for God and his ways. 119:113 The godly hate the wicked and their deeds (5:4-6; cp. Ezek 33:11).”

“hate: Psa 94:11; Isa 55:7; Jer 4:14; Mar 7:21; Co2 10:5 vain thoughts: Or, "divided thoughts," saiaphim, or, as Gesenius renders, die Zweideutigen (in der Religion) "ambiguities (or indecisions) in Religion;" Luther, Flattergeister, "inconstant fellows;" LXX, παρανομοι, "transgressors," Vulgate iniqui, "iniquitous," and Jerome, tumultuosos, "tumultuous." thy law: Psa 119:97, Psa 119:103 Psalms 119:114”

“The eightfold Samech. His hope rests on God's word, without allowing itself to be led astray by doubters and apostates. סעפים (the form of nouns which indicate defects or failings) are those inwardly divided, halting between two opinions (סעפּים), Kg1 18:21, who do homage partly to the worship of Jahve, partly to heathenism, and therefore are trying to combine faith and naturalism. In contrast to such, the poet's love, faith, and hope are devoted entirely to the God of revelation; and to all those who are desirous of drawing him away he addresses in Psa 119:115 (cf. Psa 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in…”