Psalm 119

Introduction to Psalm 119

I’m going to modify my normal pattern of having the text first and then a reflection due to the length of Psalm 119 which is longer than several biblical books. Many readers find Psalm 119, “boring, repetitious, and without plot development.” (Bellinger, 2014, p. 519) Translations of this psalm lose the key organizational feature of Psalm 119 which its acrostic organization and that in combination with the length of the psalm makes it difficult for many readers to fully appreciate. Also hindering the hearing of this psalm dedicated to a “Torah piety” or “law piety” is a lingering stigma of legalism associated with Judaism. Yet, what this psalm advocates for in its language and organization is a joyful way of life organized around God’s guidance to God’s people.

I have spent far more time in Hebrew acrostic poetry in the past year than the average person spends in a lifetime having worked through Lamentations, Psalm 111, 112, and now 119 this year. Psalm 119 is the acrostic of acrostics intensifying the form to have eight lines begin with each letter of the Hebrew alphabet (from Aleph to Tav) for a total of 176 verses. The acrostic form is a way of indicating a complete poetic treatment of a topic, and the intensification of this psalm of an eight-fold acrostic is designed to convey a complete treatment of a life faithfully and joyfully lived in relation to God through the law. In addition to the eight-fold repetition of a common letter to start each group of lines are the eight synonyms for the law utilized throughout the poem: law, decrees (or statutes), ordinances, statutes, word, precepts, and promises. One of these synonyms occurs in every verse except verses 3, 37, 90 and 122. In the 176 verses there are five verses where two synonyms occur compared to the four where none occur. The repetition is intentional to reinforce the central position of the law in the relationship between God and the people.

Psalm 119 begins with the Hebrew asre (‘happy’ NRSV) which is a common word in wisdom literature, just as the acrostic is a common wisdom literature form. Psalm 1 and Psalm 19 are the other two psalms primarily associated with a ‘Torah piety’ and both psalms share both vocabulary as well as a common vision of what a wise life consists of. The similarities between Psalm 1 and Psalm 119, some of which will be noted below, were strong enough that Claus Westermann could suggest that they once formed the beginning and end of the psalter. (Bellinger, 2014, p. 520)

For the reflections below I will take each eight-verse portion of the acrostic as a unit for reflection. On the one hand the psalm is designed to be viewed as an entire unit held together by its acrostic organization and focal vocabulary. On the other hand, the psalm is daunting for its length, and I will follow the habit of many other scholars in attempting to look at the psalm in its components and then have some final reflections. Dietrich Bonhoeffer in 1939-1940 considered his work on Psalm 119 to be “the climax of his theological life.” (Bethge, 2000, p. 667) Yet even Bonhoeffer in his reflections only made it to verse twenty-one. For me this may be a high mountain to climb, but hopefully there are many more pinnacles in my life of reflection.

Aleph[1]

¹ Happy are those whose way is blameless, who walk in the law of the LORD.

² Happy are those who keep his decrees, who seek him with their whole heart,

³ who also do no wrong, but walk in his ways.

⁴ You have commanded your precepts to be kept diligently.

⁵ O that my ways may be steadfast in keeping your statutes!

⁶ Then I shall not be put to shame, having my eyes fixed on all your commandments.

⁷ I will praise you with an upright heart, when I learn your righteous ordinances.

⁸ I will observe your statutes; do not utterly forsake me.

As mentioned in the introduction there is a strong connection between Psalm 1, 19 and Psalm 119. They share a common vision of what leads to happiness or contentment (Hebrew asre) but they also share a common vocabulary. As J. Clinton McCann, Jr. notes, “every word of v. 1 occurs in either Psalm 1 or Psalm 19.” (NIB IV: 1168) Dietrich Bonhoeffer in his reflection on verse one uses the terms ““complete”, “whole,” undivided, unassailable” for the term the NRSV translates ‘blameless’ and he notes that Luther in his 1521 translation of the psalm says, “the wholly healthy ones.” (DBWE 15: 500) The Hebrew concept of ‘blameless’ or ‘without fault’ is not the legalistic perspective often (wrongly) attributed to Jewish thought. It is clear as you progress through the poem that the psalmist does not consider themselves without fault, and yet they desire to be steadfast in their adherence to God’s vision for the world. They are seeking a way of life in harmony with God’s will for the world, and they seek that harmony through God’s revealed will in the Torah.

Beth

⁹ How can young people keep their way pure? By guarding it according to your word.

¹⁰ With my whole heart I seek you; do not let me stray from your commandments.

¹¹ I treasure your word in my heart, so that I may not sin against you.

¹² Blessed are you, O LORD; teach me your statutes.

¹³ With my lips I declare all the ordinances of your mouth.

¹⁴ I delight in the way of your decrees as much as in all riches.

¹⁵ I will meditate on your precepts, and fix my eyes on your ways.

¹⁶ I will delight in your statutes; I will not forget your word.

Throughout the law there is a concern for passing on the practices from generation to generation. This is perhaps best illustrated in the verses that immediately follow the Shema in Deuteronomy 6:

Keep these words that I am commanding you today in your heart. Recite them to your children and talk abou them when your are at home and when you are away, when you lie down and when you rise. Deuteronomy 6: 6-7.

The book of Proverbs is also an attempt to pass on wisdom to the next generation. How are young people to keep their way pure, by remaining attentive to the word, commandments, statutes, ordinances, decrees, and precepts (all synonyms mentioned in this section). This shares a common vision with Matthew’s parable of the treasure found in the field[2] where the object (here the law) is to become the thing which the individual gives up all other things to possess and guard. It becomes the treasure of the heart, the words upon the lips, the delight of life, and that which is meditated on. The young person learns to center their life on God’s law and God’s word.

Gimel

¹⁷ Deal bountifully with your servant, so that I may live and observe your word.

¹⁸ Open my eyes, so that I may behold wondrous things out of your law.

¹⁹ I live as an alien in the land; do not hide your commandments from me.

²⁰ My soul is consumed with longing for your ordinances at all times.

²¹ You rebuke the insolent, accursed ones, who wander from your commandments;

²² take away from me their scorn and contempt, for I have kept your decrees.

²³ Even though princes sit plotting against me, your servant will meditate on your statutes.

²⁴ Your decrees are my delight, they are my counselors.

For the first time the notes of lament make their way into the psalm. Living in attentive service to the way of God in the law does not guarantee a life free of struggle. Yet even in the midst of the struggle the psalmist remains focused on the ordinances of God and the way of life they outline. It is possible that Psalm 119 comes from the time of the exile where the person may have lived as an alien in the land of Babylon, but it also may come from a time where they feel alienated from the community. Even in the space where the psalmist is a stranger receiving scorn and contempt from those who have power in the land, they trust that the God who gave the law will continue to provide for this seeker after God’s decrees.

Daleth

²⁵ My soul clings to the dust; revive me according to your word.

²⁶ When I told of my ways, you answered me; teach me your statutes.

²⁷ Make me understand the way of your precepts, and I will meditate on your wondrous works.

²⁸ My soul melts away for sorrow; strengthen me according to your word.

²⁹ Put false ways far from me; and graciously teach me your law.

³⁰ I have chosen the way of faithfulness; I set your ordinances before me.

³¹ I cling to your decrees, O LORD; let me not be put to shame.

³² I run the way of your commandments, for you enlarge my understanding.

Dust, as J. Clinton McCann, Jr. notes, is elsewhere associated with death.[3] (NIB IV: 1169) The Hebrew word nephesh (NRSV soul) is not the Greek idea of a eternal soul that is separate from the physical body but rather the essence of life or center of life. Yet in a time where life is clinging to death God revives with the word. Life seeking understanding is the way of the psalmist. God can strengthen with the word, teach this student the law, and keep this seeker from shame. They know that life is found in these commandments of God, but they also seek for God to continue to enlarge their understanding of this gracious gift that God has bestowed to the people. The LORD is a God who can bring life from the dust, strength from sorrow, and honor from shame.

He

³³ Teach me, O LORD, the way of your statutes, and I will observe it to the end.

³⁴ Give me understanding, that I may keep your law and observe it with my whole heart.

³⁵ Lead me in the path of your commandments, for I delight in it.

³⁶ Turn my heart to your decrees, and not to selfish gain.

³⁷ Turn my eyes from looking at vanities; give me life in your ways.

³⁸ Confirm to your servant your promise, which is for those who fear you.

³⁹ Turn away the disgrace that I dread, for your ordinances are good.

⁴⁰ See, I have longed for your precepts; in your righteousness give me life.

The verbs that drive this section ask for the LORD to take control of the petitioner’s ways: teach, give, lead, turn the heart and eyes, confirm, and turn away from the things that lead to disgrace. The poet seeks right understanding, right willing (the heart as the seat of will), right seeing, a right practice of faith and life that leads to a wise path instead of the foolish path that leads to disgrace. The psalmist desires that which is life giving and yet knows that there are temptations which can turn the heart, eye, and mind to the path of the wicked. Yet, the psalmist desires to hold fast to the good that God has revealed to the people.

Waw

⁴¹ Let your steadfast love come to me, O LORD, your salvation according to your promise.

⁴² Then I shall have an answer for those who taunt me, for I trust in your word.

⁴³ Do not take the word of truth utterly out of my mouth, for my hope is in your ordinances.

⁴⁴ I will keep your law continually, forever and ever.

⁴⁵ I shall walk at liberty, for I have sought your precepts.

⁴⁶ I will also speak of your decrees before kings, and shall not be put to shame;

⁴⁷ I find my delight in your commandments, because I love them.

⁴⁸ I revere your commandments, which I love, and I will meditate on your statutes.

A note of lament returns with those who taunt the psalmist, but the dominant chord of this refrain is continued trust in God. A faithful life will always be lived in the midst of those who seek different sources of security. To those involved in the court of the king the psalmist’s trust in God’s ways may seem naïve in a world of politics and intrigue. Yet, the psalmist asks for their words of their mouth to be their LORD’s words of truth. They seek to fulfill the intention of Deuteronomy 17: 14-20 by becoming a living breathing law which continually is before the king reminding them of God’s way. This way of life, which reveres and meditates on the law is an act of love for the poet.

Zayin

⁴⁹ Remember your word to your servant, in which you have made me hope.

⁵⁰ This is my comfort in my distress, that your promise gives me life.

⁵¹ The arrogant utterly deride me, but I do not turn away from your law.

⁵² When I think of your ordinances from of old, I take comfort, O LORD.

⁵³ Hot indignation seizes me because of the wicked, those who forsake your law.

⁵⁴ Your statutes have been my songs wherever I make my home.

⁵⁵ I remember your name in the night, O LORD, and keep your law.

⁵⁶ This blessing has fallen to me, for I have kept your precepts.

This verse moves between the poet’s request for God to remember to the poet’s repeated remembering.[4] When God remembers in the Hebrew Scriptures it leads to God acting. For example, the story of Noah, when God sees the bow in the clouds God remembers (Genesis 9:16) or in Egypt when God hears the cries of the people God remembers (Exodus 20:8). The psalmist calls on God to remember as they are remembering God’s ordinances and God’s name. The second half of verse 54 reads literally, “in the house of my sojourning” (NIB IV: 1170) and may reflect a situation of displacement, perhaps in exile, of the psalmist. Yet, wherever the psalmist finds themselves they attempt to live a wise life which leads them into conflict with the wicked and arrogant in their midst. Perhaps in a time of exile and confusion they are attempting to hold on to the covenant while others are turning away from the way of God’s law. Yet, in the dark of the night this psalmist remembers and maintains their way of obedience.

Het

⁵⁷ The LORD is my portion; I promise to keep your words.

⁵⁸ I implore your favor with all my heart; be gracious to me according to your promise.

⁵⁹ When I think of your ways, I turn my feet to your decrees;

⁶⁰ I hurry and do not delay to keep your commandments.

⁶¹ Though the cords of the wicked ensnare me, I do not forget your law.

⁶² At midnight I rise to praise you, because of your righteous ordinances.

⁶³ I am a companion of all who fear you, of those who keep your precepts.

⁶⁴ The earth, O LORD, is full of your steadfast love; teach me your statutes.

It is likely that this psalm was written by a Levite, and the initial verse of this section which declares the LORD is the portion for this poet would recall the division of the land in Numbers and Joshua where the Levites do not have a share in the land, instead the LORD is their portion.[5] But if this psalm is written in exile, now the entirety of the people is left with the LORD as their portion. The poet again alludes to a situation where they need the LORD to act upon the covenant for their rescue, to remember as requested in the previous section. The poet is keeping the commandments, now they implore the LORD to do the same as they are ensnared by the cords of the wicked. The psalmist trusts the LORD and there are others who apparently share this trust, but the poem alludes to a world where the faithful are not the powerful and they are vulnerable to the actions of the wicked.

Teth

⁶⁵ You have dealt well with your servant, O LORD, according to your word.

⁶⁶ Teach me good judgment and knowledge, for I believe in your commandments.

⁶⁷ Before I was humbled I went astray, but now I keep your word.

⁶⁸ You are good and do good; teach me your statutes.

⁶⁹ The arrogant smear me with lies, but with my whole heart I keep your precepts.

⁷⁰ Their hearts are fat and gross, but I delight in your law.

⁷¹ It is good for me that I was humbled, so that I might learn your statutes.

⁷² The law of your mouth is better to me than thousands of gold and silver pieces.

The word ‘good’ (Hebrew tob) occurs six times[6] in these eight verses. The LORD is good and does good and deals well (good) with the servant of the LORD. In echo the servant desires to learn good judgment and the good law of God’s mouth and can even view it as good that they have been humbled. In contrast the arrogant have hearts that are gross and fat. Their words are lies instead of the good words of the law. This is the binary language of wisdom literature: good and wicked, faithful and foolish. Yet even the poet went astray and had to be humbled to find the good. The psalmist has not lived a perfect life and had to have a time of repentance. But now they keep the word and know the value of this treasure their LORD has provided.

Yodh

⁷³ Your hands have made and fashioned me; give me understanding that I may learn your commandments.

⁷⁴ Those who fear you shall see me and rejoice, because I have hoped in your word.

⁷⁵ I know, O LORD, that your judgments are right, and that in faithfulness you have humbled me.

⁷⁶ Let your steadfast love become my comfort according to your promise to your servant.

⁷⁷ Let your mercy come to me, that I may live; for your law is my delight.

⁷⁸ Let the arrogant be put to shame, because they have subverted me with guile; as for me, I will meditate on your precepts.

⁷⁹ Let those who fear you turn to me, so that they may know your decrees.

⁸⁰ May my heart be blameless in your statutes, so that I may not be put to shame.

The psalmist taps into the poetic imagery of the Hebrew scriptures of God not only as the creator of the heavens and the earth, but the craftsman or potter that fashioned each individual person. They as a creature are completely in God’s hands and even though their suffering may be at the hands of the wicked it is still tied into God’s judgments. Yet, the psalmist trusts in the attributes of God: God’s steadfast love (hesed) and mercy. The psalmist trusts that this moment where the arrogant are able to bring them shame will be reversed in God’s justice. They seek a place of leadership in the community, but they also seek a heart that is fixed on the statutes of God.

Kaph

⁸¹ My soul languishes for your salvation; I hope in your word.

⁸² My eyes fail with watching for your promise; I ask, “When will you comfort me?”

⁸³ For I have become like a wineskin in the smoke, yet I have not forgotten your statutes.

⁸⁴ How long must your servant endure? When will you judge those who persecute me?

⁸⁵ The arrogant have dug pitfalls for me; they flout your law.

⁸⁶ All your commandments are enduring; I am persecuted without cause; help me!

⁸⁷ They have almost made an end of me on earth; but I have not forsaken your precepts.

⁸⁸ In your steadfast love spare my life, so that I may keep the decrees of your mouth.

The perilous condition reaches its pinnacle in these eight verses as the psalmist wastes away.[7] The nephesh (NRSV soul)[8], the very life of the person and the vision of the psalmist are all failing. They wonder how much longer they can endure in this situation without God’s intervention on behalf of the faithful one. The poet needs God to act to counteract the actions of the wicked which threaten their life. The remain steadfast in their adherence to the commandments and throw themselves on the steadfast love (hesed) of their God.

Lamedh

⁸⁹ The LORD exists forever; your word is firmly fixed in heaven.

⁹⁰ Your faithfulness endures to all generations; you have established the earth, and it stands fast.

⁹¹ By your appointment they stand today, for all things are your servants.

⁹² If your law had not been my delight, I would have perished in my misery.

⁹³ I will never forget your precepts, for by them you have given me life.

⁹⁴ I am yours; save me, for I have sought your precepts.

⁹⁵ The wicked lie in wait to destroy me, but I consider your decrees.

⁹⁶ I have seen a limit to all perfection, but your commandment is exceedingly broad.

The poem transitions from its lowest point to its highest. The psalmist previously had been wasting away but now they turn their eyes to the eternal LORD. Their faith rests not on their own strength but the faithfulness of God and the goodness of God’s eternal law. The psalmist trusts that this law of God will provide them deliverance from the wicked who attempt to destroy them. The meaning of the word translated perfection in verse 96 (Hebrew tikla) is not entirely clear but the overall direction of the final verse is to compare the greatness of God’s commandments and ways to the transitory nature of the wicked.

Mem

⁹⁷ Oh, how I love your law! It is my meditation all day long.

⁹⁸ Your commandment makes me wiser than my enemies, for it is always with me.

⁹⁹ I have more understanding than all my teachers, for your decrees are my meditation.

¹⁰⁰ I understand more than the aged, for I keep your precepts.

¹⁰¹ I hold back my feet from every evil way, in order to keep your word.

¹⁰² I do not turn away from your ordinances, for you have taught me.

¹⁰³ How sweet are your words to my taste, sweeter than honey to my mouth!

¹⁰⁴ Through your precepts I get understanding; therefore I hate every false way.

The effusive language of these eight verses now focuses on the psalmist’s love of the law. Love is not a common word in the psalter, and it takes on a sensual tone with language similar to the Song of Songs in talking about the words being sweeter than honey. This zealous adherent to the law of God seeks to surpass their teachers and elders by focusing on God’s law as the center of their life. The psalmist may be a young person (v.9) and this may be the zeal of youth, but their direction focused in the right direction. Whatever their age, they are seeking ardently the wise way of God’s law.

Nun

¹⁰⁵ Your word is a lamp to my feet and a light to my path.

¹⁰⁶ I have sworn an oath and confirmed it, to observe your righteous ordinances.

¹⁰⁷ I am severely afflicted; give me life, O LORD, according to your word.

¹⁰⁸ Accept my offerings of praise, O LORD, and teach me your ordinances.

¹⁰⁹ I hold my life in my hand continually, but I do not forget your law.

¹¹⁰ The wicked have laid a snare for me, but I do not stray from your precepts.

¹¹¹ Your decrees are my heritage forever; they are the joy of my heart.

¹¹² I incline my heart to perform your statutes forever, to the end.

This group of verses begins with the most well-known verse of the psalm, “Your word is a lamp to my feet and a light to my path.” The way or law of God is the guide for the psalmist’s life, but they remain imperiled by the actions of the wicked. Previously the LORD was lifted up as the heritage of the psalmist (NRSV portion) and now the decrees of God are the heritage of the poet. Yet even in this situation where the wicked imperil the poet they lift up an offering of praises and continue to incline their heart to the performance of God’s law. Praise and obedience continue even in threatening times.

Samekh

¹¹³ I hate the double-minded, but I love your law.

¹¹⁴ You are my hiding place and my shield; I hope in your word.

¹¹⁵ Go away from me, you evildoers, that I may keep the commandments of my God.

¹¹⁶ Uphold me according to your promise, that I may live, and let me not be put to shame in my hope.

¹¹⁷ Hold me up, that I may be safe and have regard for your statutes continually.

¹¹⁸ You spurn all who go astray from your statutes; for their cunning is in vain.

¹¹⁹ All the wicked of the earth you count as dross; therefore I love your decrees.

¹²⁰ My flesh trembles for fear of you, and I am afraid of your judgments.

This section begins with the contrast between the hate of the ‘double-minded’ and the love of the law. The evildoers attempt to pull the faithful one away from the commandment, but God is the hiding place and shield, a frequent image in scripture. The psalmist fears God far more than the wicked who are valued as dross. The psalmist continues to trust that God’s judgment between the foolish/double-minded/wicked ones and themselves will come to pass.

Ayin

¹²¹ I have done what is just and right; do not leave me to my oppressors.

¹²² Guarantee your servant’s well-being; do not let the godless oppress me.

¹²³ My eyes fail from watching for your salvation, and for the fulfillment of your righteous promise.

¹²⁴ Deal with your servant according to your steadfast love, and teach me your statutes.

¹²⁵ I am your servant; give me understanding, so that I may know your decrees.

¹²⁶ It is time for the LORD to act, for your law has been broken.

¹²⁷ Truly I love your commandments more than gold, more than fine gold.

¹²⁸ Truly I direct my steps by all your precepts; I hate every false way.

The poet lifts us their justice (mishpat) and righteousness (tsedeq) and implores the LORD to do good (tob) and show steadfast love (hesed). Yet once again the eyes of the psalmist are in danger of failing as they watch in hope for God’s rescue and fulfillment of the promises of the law. But the psalmist cries to God that the time has indeed come to act on behalf of this one who treasures the law more than gold. Their life rests in the hands of the God of the law.

Pe

¹²⁹ Your decrees are wonderful; therefore my soul keeps them.

¹³⁰ The unfolding of your words gives light; it imparts understanding to the simple.

¹³¹ With open mouth I pant, because I long for your commandments.

¹³² Turn to me and be gracious to me, as is your custom toward those who love your name.

¹³³ Keep my steps steady according to your promise, and never let iniquity have dominion over me.

¹³⁴ Redeem me from human oppression, that I may keep your precepts.

¹³⁵ Make your face shine upon your servant, and teach me your statutes.

¹³⁶ My eyes shed streams of tears because your law is not kept.

The poet finds the commandments of God as wonderful, but they live in a time where the law is not kept. They are attempting to live as a faithful servant of God in an unfaithful time. They continue to long for and pant for God’s commandments and they trust that God will be faithful to them and redeem them from their trouble. Yet, they cry for the unfaithfulness of the world around them. They and perhaps a minority among the people continue to seek God’s way.

Tsadhe

¹³⁷ You are righteous, O LORD, and your judgments are right.

¹³⁸ You have appointed your decrees in righteousness and in all faithfulness.

¹³⁹ My zeal consumes me because my foes forget your words.

¹⁴⁰ Your promise is well tried, and your servant loves it.

¹⁴¹ I am small and despised, yet I do not forget your precepts.

¹⁴² Your righteousness is an everlasting righteousness, and your law is the truth.

¹⁴³ Trouble and anguish have come upon me, but your commandments are my delight.

¹⁴⁴ Your decrees are righteous forever; give me understanding that I may live.

God is righteous and God’s decrees are righteous, and this righteousness of God and God’s decrees is the repetitive image throughout this section. The servant of God may be small and despised but they are zealous for God’s ways. They continue to seek God’s righteous and good way and trust in God’s promise even though they may be insignificant. Their trust remains in the righteousness of God and God’s law.

Qoph

¹⁴⁵ With my whole heart I cry; answer me, O LORD. I will keep your statutes.

¹⁴⁶ I cry to you; save me, that I may observe your decrees.

¹⁴⁷ I rise before dawn and cry for help; I put my hope in your words.

¹⁴⁸ My eyes are awake before each watch of the night, that I may meditate on your promise.

¹⁴⁹ In your steadfast love hear my voice; O LORD, in your justice preserve my life.

¹⁵⁰ Those who persecute me with evil purpose draw near; they are far from your law.

¹⁵¹ Yet you are near, O LORD, and all your commandments are true.

¹⁵² Long ago I learned from your decrees that you have established them forever.

The psalm continues its movement from petition to trust as it oscillates through the experience of life where the faithful one is not surrounded by a community that practices the law. The ones who persecute this faithful poet are near to them but far from God’s law. The psalmist’s whole heart is crying out for God’s attention to the difference between the psalmist’s life and the lives of the ones who threaten them. Yet, ultimately, they trust in God and God’s law.

Resh

¹⁵³ Look on my misery and rescue me, for I do not forget your law.

¹⁵⁴ Plead my cause and redeem me; give me life according to your promise.

¹⁵⁵ Salvation is far from the wicked, for they do not seek your statutes.

¹⁵⁶ Great is your mercy, O LORD; give me life according to your justice.

¹⁵⁷ Many are my persecutors and my adversaries, yet I do not swerve from your decrees.

¹⁵⁸ I look at the faithless with disgust, because they do not keep your commands.

¹⁵⁹ Consider how I love your precepts; preserve my life according to your steadfast love.

¹⁶⁰ The sum of your word is truth; and every one of your righteous ordinances endures forever.

The psalmist continues to pray that God preserve their life. I like Nancy deClaissé-Walford’s translation of this phrase as cause me to live. (Nancy deClaisse-Walford, 2014, pp. 880-881) If God will look on their misery, rescue them, plead their cause and redeem them, then God will cause them to live according to the promises God has made. God’s mercy, justice, and precepts will cause this poet to live even in the face of their many persecutors and adversaries. The poet trusts that God’s word is truth that will triumph over the falsehoods of their oppressors.

Sin and Shin

¹⁶¹ Princes persecute me without cause, but my heart stands in awe of your words.

¹⁶² I rejoice at your word like one who finds great spoil.

¹⁶³ I hate and abhor falsehood, but I love your law.

¹⁶⁴ Seven times a day I praise you for your righteous ordinances.

¹⁶⁵ Great peace have those who love your law; nothing can make them stumble.

¹⁶⁶ I hope for your salvation, O LORD, and I fulfill your commandments.

¹⁶⁷ My soul keeps your decrees; I love them exceedingly.

¹⁶⁸ I keep your precepts and decrees, for all my ways are before you.

Although this penultimate group of verses begins with one final reminder of the powerful enemies who oppress the psalmist the bulk of this section is devoted to praise. Princes in a monarchical society were people with power, but the poet trust in God and God’s promises instead of princes. For the first time the word praise (hallel) occurs in the psalm. Seven times a day may reflect a regular pattern of praise or it may indicate a continual life of praise. Those who love the law have peace (shalom) and live their lives before God.

Taw

¹⁶⁹ Let my cry come before you, O LORD; give me understanding according to your word.

¹⁷⁰ Let my supplication come before you; deliver me according to your promise.

¹⁷¹ My lips will pour forth praise, because you teach me your statutes.

¹⁷² My tongue will sing of your promise, for all your commandments are right.

¹⁷³ Let your hand be ready to help me, for I have chosen your precepts.

¹⁷⁴ I long for your salvation, O LORD, and your law is my delight.

¹⁷⁵ Let me live that I may praise you, and let your ordinances help me.

¹⁷⁶ I have gone astray like a lost sheep; seek out your servant, for I do not forget your commandments.

The closing verse of this psalm which repetitively speaks of the psalmist’s obedience to the law is striking because of it using language used elsewhere to describe the wicked. (NIB IV: 1175) The word the NRSV translates as ‘lost’ (Hebrew ‘obed) has its root meaning in ‘perish.’ This final verse uses the familiar metaphor of God as a shepherd who seeks out the sheep. Yet, this one who has gone astray is the same one who seeks and does not forget the commandments. James L. Mays articulates the place of the poet well when he reminds us:

The word of God is given but never possessed…It is there, objectively available in all the forms of God’s communication. But it must be sought and constantly studied in prayer in order to be taught, to learn with the help of God to receive the gift of understanding. (Mays, 1994, p. 385)

This massive psalm which intensifies the acrostic form attempts to bring a sense of completeness to this treatment of life under the law, decrees (or statutes), ordinances, statutes, word, precepts, and promises of God. It is a life of seeking and learning that trusts God’s faithfulness in an unfaithful world. It is an act of faith transmitted through artistry for the purpose of teaching and worship. It is seeking the peace, the steadfast love, the mercy, and the rescue of God as the faithful one attempts to live in harmony with God’s will.

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[1] I will follow the NIV’s practice of including the letter of the Hebrew alphabet which begins each of the eight verses in each section of the acrostic. I am using the NIV’s spelling for the letters of the Hebrew alphabet.

[2] Matthew 13:44.

[3] Psalm 22: 15, 29.

[4] The NRSV obscures this by translating v. 52  “When I think on your ordinances from of old” instead of  “I have remembered your ordinances.”

[5] Numbers 18:20; Joshua 15:13; 18:7; 19:9.

[6] ‘Dealt well’ in verse 65 and ‘is better to me’ in verse 72 are also the Hebrew tob. The NRSV translation is smoother, but it obscures this repetition.

[7] Languishes (v.81), fail (v. 82), made an end of me (v.87) are all the same word in Hebrew kalah which means waste away, fail, be finished, to be spent.

[8] See my comments on vv. 25-32 for additional reflections on the Hebrew idea of nephesh.