I have hated crooked thoughts. Those who are of opinion that the word sphvm seaphim, the first in the verse, and which is rendered crooked thoughts, is an appellate noun, translate it, those who think evil; [1] but it is more correct to understand it of the thoughts themselves, [2] and this interpretation is very generally adopted. The noun sph, saeph, properly signifies a branch, but it is applied metaphorically to the thoughts, which, growing out of the heart, as branches from the trunk of a tree, spread themselves in every direction. As there is no doubt that in this passage the term is taken in a bad sense, I have added the epithet, crooked, which the etymology of the word requires. [3] As the branches of a tree shoot out transversely, entangled and intertwined, so the thoughts of the human mind are, in like manner, confusedly mingled together, turning and twisting about in all directions. Some Jewish interpreters understand it of the laws of the heathen, which, they say, were cut off from the law of God, as branches from a tree; but although this is ingenious, it has no solidity. I therefore keep by the more simple explanation, That the crooked inventions of the human heart, and whatever the wicked devise, according to their own perverse understandings, are set in opposition to the law of God, which alone is right. And, assuredly, whoever would truly embrace the law of God, must, necessarily, as his first business, divest himself of all unhallowed and sinful thoughts, or rather go out of his own nature. Such is the meaning, unless, perhaps, preferring another metaphor, we understand sphvm, seaphim, to signify high thoughts, since the verb sph, saaph, is taken for to lift up. Now we know that no sacrifice is more acceptable to God than obedience, when we entertain low thoughts of ourselves; and thus our docility begins with humility. But as this exposition may seem also far-fetched, I pass from it. Let what I have: said suffice us, That since God acknowledges as the disciples of his law those only who are well purified from all contrary imaginations, which corrupt our understanding, the prophet here protests that he is an enemy to all crooked thoughts, which are wont to draw men hither and thither.

Footnotes

1 - In the Chaldee, it is "vain thinkers;" and thus the meaning would be, "I hate men that think evil, that devise wicked devices, or that have false and evil opinions, opposite to God's law, or tending to seduce men from it."

2 - It signifies thoughts in Job 4:14, and 20:2; and opinions in 1 Kings 18:21: and these may be either good or evil, their character being determined by the context of the passage in which the word occurs.

3 - The sense of the text also requires that the word for thoughts should here be taken in a bad sense, for the Psalmist affirms that he hates them, and sets God's law in opposition to them. Various epithets have been supplied to describe the character of these thoughts, such as "crooked," by Calvin, "vain," by our English version, and "high minded," by Luther. Ainsworth supplies wavering, observing, that the original term denotes the top branches of trees, which are figuratively applied to the thoughts or opinions of the mind, to denote that they are wavering and uncertain, as 1 Kings 18:21; or to persons distracted with their own cogitations. Poole remarks, agreeably to Calvin's interpretation, that the thoughts, or opinions, or devices of men differing from, or opposite to God's law, may be intended, since, in the next clause, God's law is opposed to them, and as some, both Jewish and Christian, expositors understand the Hebrew word.

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 settled view: a state of mind wavering, doubtful, skeptical, in regard to religion. What is implied here in reference to what he loved - by stating (in the way of contrast) what he "hated," - would be a mind which was settled in its convictions of truth, and firm in its adherence to truth; a mind which was steadfast in religion, and not vacillating, skeptical, or uncertain on the subject. This denotes that the psalmist sought such a state of mind for himself, and that he valued it in others.
But thy law do I love - I have no "divided" or unsettled feelings in regard to that. I am conscious of a firm attachment to it. This thought he has repeatedly expressed in the psalm.

I hate vain thoughts - I have hated סעפים seaphim, "tumultuous, violent men." I abominate all mobs and insurrections, and troublers of the public peace.

SAMECH. I hate (a) [vain] thoughts: but thy law do I love.
(a) Whoever will embrace God's word correctly must abhor all fantasies and imaginations both of himself and others.

SAMECH.--The Fifteenth Part.
SAMECH. I hate vain thoughts,.... 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 observed by a good man, give him great concern and uneasiness, and raise a holy indignation in him against them. The word is used for the "opinions" of men; the ambiguous, doubtful, wavering, and inconstant sentiments of the mind, 1-Kings 18:21, and is used of branches, or the tops of trees, waved with the wind to and fro: and may be applied to all heterodox opinions, human doctrines, damnable heresies; such as are inconsistent with the perfections of God, derogate from his grace, and from the person and offices of Christ; and are contrary to the word, and which are therefore rejected and abhorred by good men. The Targum is,
"I hate those who think vain thoughts;''
and so Jarchi and Aben Ezra interpret it of persons, thinkers, or devisers of evil things; and to this sense are the Septuagint, Vulgate Latin, and all the Oriental versions; and which is approved of by Gussetius (k); even free thinkers, such as devise things out of their own brains, and regard not the law, doctrine, or word of God;
but thy law do I love; which forbids and condemns such vain and wicked thoughts, and requires pure and Holy Ones. Or, "thy doctrine"; which comes from God, is concerning him, and reveals his mind and will, his grace and love, to men; the doctrine of Christ, concerning his person, office, and work; the doctrine of the Scriptures, which contain the whole Gospel of Christ, as well as the law of God; the doctrine according to godliness, and which is good, sound, and wholesome, and to be received in the love of it.
(k) Ebr. Comment. p. 564.

Here is a dread of the risings of sin, and the first beginnings of it. The more we love the law of God, the more watchful we shall be, lest vain thoughts draw us from what we love. Would we make progress in keeping God's commands, we must be separate from evil-doers. The believer could not live without the grace of God; but, supported by his hand, his spiritual life shall be maintained. Our holy security is grounded on Divine supports. All departure from God's statutes is error, and will prove fatal. Their cunning is falsehood. There is a day coming which will put the wicked into everlasting fire, the fit place for the dross. See what comes of sin Surely we who fall so low in devout affections, should fear, lest a promise being left us of entering into heavenly rest, any of us should be found to come short of it, Hebrews 4:1.

SAMECH. (Psalm 119:113-120).
vain thoughts--better, "unstable persons," literally, "divided men," those of a divided, doubting mind (James 1:8); "a double-minded man" [HENGSTENBERG], skeptics, or, skeptical notions as opposed to the certainty of God's word.

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), 1-Kings 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 Psalm 119:115 (cf. Psalm 6:9) an indignant "depart." He, however, stands in need of grace in order to persevere and to conquer. For this he prays in Psalm 119:116-117. The מן in משּׁברי is the same as in בּושׁ מן. The ah of ואשׁעה is the intentional ah (Ew. 228, c), as in Isaiah 41:23. The statement of the ground of the סלית, vilipendis, does not mean: unsuccessful is their deceit (Hengstenberg, Olshausen), but falsehood without the consistency of truth is their self-deceptive and seductive tendency. The lxx and Syriac read תּרעיתם, "their sentiment;" but this is an Aramaic word that is unintelligible in Hebrew, which the old translators have conjured into the text only on account of an apparent tautology. The reading השּׁבתּ or חשׁבתּ (Aquila, Symmachus, and Jerome; lxx ἐλογισάμην, therefore חשׁבתי) instead of חשׁבתּ might more readily be justified in Psalm 119:119; but the former gives too narrow a meaning, and the reading rests on a mistaking of the construction of השׁבית with an accusative of the object and of the effect: all the wicked, as many of them as are on the earth, dost Thou put away as dross (סגים( ssor). Accordingly משׁפטיך in Psalm 119:120 are God's punitive judgments, or rather (cf. Psalm 119:91) God's laws (judgments) according to which He judges. What is meant are sentences of punishment, as in Leviticus. 26, Deut. 28. Of these the poet is afraid, for omnipotence can change words into deeds forthwith. In fear of the God who has attested Himself in Exodus 34:7 and elsewhere, his skin shudders and his hair stands on end.