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I hate vain thoughts - I have hated סעפים seaphim, "tumultuous, violent men." I abominate all mobs and insurrections, and troublers of the public peace.
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.
34. See EGW on Psalm 63:5, 6. 3BC 1152.1
17, 18, 33-40. An Example of Prayer—[Psalm 119:17, 18, 33-40 quoted.] Such prayers as this the Lord's servants should be continually offering to Him. This prayer reveals a consecration to God of heart and mind; it is the consecration that God is asking us to make (The Review and Herald, September 17, 1908). 3BC 1152.2
Read in context »Christ took upon Himself humanity for us. He clothed His divinity, and divinity and humanity were combined. He showed that that law which Satan declared could not be kept, could be kept. Christ took humanity to stand here in our world, to show that Satan had lied. He took humanity upon Himself to demonstrate that with divinity and humanity combined, man could keep the law of Jehovah. Separate humanity from divinity, and you can try to work out your own righteousness from now till Christ comes, and it will be nothing but a failure. FW 71.1
By living faith, by earnest prayer to God, and depending upon Jesus’ merits, we are clothed with His righteousness, and we are saved. “Oh, yes,” some say, “we are saved in doing nothing. In fact, I am saved. I need not keep the law of God. I am saved by the righteousness of Jesus Christ.” Christ came to our world to bring all men back to allegiance to God. To take the position that you can break God's law, for Christ has done it all, is a position of death, for you are as verily a transgressor as anyone. FW 71.2
Then what is it? It is to hear and to see that with the righteousness of Christ which you hold by faith, righteousness supplied by His efforts and His divine power, you can keep the commandments of God. FW 71.3
Read in context »The essence and flavor of all obedience is the outworking of a principle within—the love of righteousness, the love of the law of God. The essence of all righteousness is loyalty to our Redeemer, doing right because it is right. When the Word of God is a burden because it cuts directly across human inclinations, then the religious life is not a Christian life, but a tug and a strain, an enforced obedience. All the purity and godliness of religion are set aside. TMK 118.4
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