As I wrote the other day in my alliterative post on 2 Peter 1:3-4 I’ve been spending time in 2 Peter. I’ll post some thoughts on my reading in 2 Peter as I progress.
The first two verses of 2 Peter 1 in the ESV1 read, ‘[1] Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: [2] May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.’
Over the last couple of weeks I’ve spent some time reading in and meditating on Peter’s second epistle. 2 Peter 1:3-4 from the ESV1 reads:
His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.
The central theme is the word of God. Some of the sub-themes are how obedience to and knowledge of the word of God leads to deliverance and salvation. The Psalmist recognises that much of the word contains God’s promises which flow from God’s goodness and faithfulness. There is a deep understanding and reliance by the Psalmist on the Lord’s goodness and sovereignty.
Some of the verses are in the form of prayers, others are statement or declarations of intent. The modern-day believer can benefit from meditating on and echoing these prayers and declarations. They refer to many contemporary situations–difficulties, persecution, praise, temple (church) attendance and participation.
The last stanza! After spending nearly 6 months of daily considering a verse from Psalm 119, we’re at the end. This last stanza covers verses 169 to 176 and all begin in the Hebrew with the letter tav. It can also be transliterated as tau or taw.
These verses, from the ESV®1, interspersed with my comments are:
169. Let my cry come before you, O LORD; give me understanding according to your word!
Are these two clauses related? Not necessarily for they can be viewed as independent prayers or requests, but they can be viewed together.
In the first clause the Psalmist is pleading for a hearing–that the Lord will hear and respond to his prayer.
And the apparent prayer being made is that the Psalmist be given understanding according to God’s word. Anyone can read the Bible, but it is equally clear that many can read it and have no read idea or understanding of what it is saying. I’ve done it myself too often–read a passage of Scripture and had no idea what it’s about. It is only the Holy Spirit that can give us the revelation of understanding.
170. Let my plea come before you; deliver me according to your word.
One of a few verses in the Psalm which is directly related to an adjacent verse. In this case the verse echoes or parallels the prior one.
In verse 169 the Psalmist asked that his cry come before the Lord, and here it is his plea that he is seeking to have heard. In the Hebrew a cry is a call or shout whereas a plea is an entreaty or supplication.
Here the Psalmist is seeking deliverance in accordance with the Lord’s word. Deliverance from what? We don’t know, but have seen repeatedly in both the Psalm and the life of David that people pursued him to destroy his life, his kingdom, his legacy and his reputation.
171. My lips will pour forth praise, for you teach me your statutes.
The Psalmist identifies praise as one of the results of knowing, understanding and obeying the Lord’s word.
Praise hasn’t been widely mentioned in the Psalm, though we did see a reference to it in the reflections on the previous stanza at verse 164 (and it appears again in verses 172 and 175).
The word rendered as ‘praise’ is the Hebrew thillah (H8416) and specifically refers to a hymn of praise–played and/or sung rather than spoken words. Interestingly many of the Psalms were written to be sung.
Praise, whether spoken, thought or sung is an obvious consequence of knowing God–we respond with thanksgiving when we realise how the Lord loves us, what He has done to redeem us, and how He continues to sustain us.
172. My tongue will sing of your word, for all your commandments are right.
A further declaration of praise. This is in line with our previous verse’s use of the Hebrew thillah indicating musical praise rather than spoken. Here the Psalmist declares he will sing of God’s word.
The word translated as ‘sing’ is the Hebrew anah (H6030) and refers to the idea of heeding or responding generally with speech and more specifically with singing.
And the basis for this response of (sung) praise is the rightness of the Lord’s commandments. God’s word spoken to us calls for a response and the most appropriate one is of thanks and praise.
173. Let your hand be ready to help me, for I have chosen your precepts.
A verse seeking the Lord’s help in light of the fact that the Psalmist has chosen to follow the Lord’s precepts.
It sounds like presumption or bargaining–help me because I follow You–but it is the Lord’s desire that we obey His words and He has promised care and grace to those who put their faith in Him. Isaiah 26:3-4 reads, ‘You keep him in perfect peace whose mind is stayed on you, because he trusts in you. Trust in the Lord forever, for the Lord God is an everlasting rock.’
Matthew Henry makes an interesting observation on the second clause. He writes, ‘I took [Your precepts] for my rule, not because I knew no other, but because, upon trial, I knew no better.’
174. I long for your salvation, O LORD, and your law is my delight.
The Psalmist expresses a desire for the Lord’s salvation. What is the nature of this salvation? Is it deliverance from persecution, is it the final redemption when he leaves this earth? Yes.
The Hebrew rendered as ‘salvation’ is yshuah (H3444) and refers to something saved or delivered so David may be referring to deliverance from persecution or to the salvation of his soul or to both.
In any case he declares that the law is his delight. As Matthew Henry observes, ‘Those that are cheerful in their obedience may in faith beg help of God to carry them on in their obedience; and those that expect God’s salvation must take delight in his law and their hopes must increase their delight.’
175. Let my soul live and praise you, and let your rules help me.
Both clauses use the verb ’let’ as the basis of these two requests of the Lord. The realisation or recognition that we can (and should) make these types of requests of the Lord demonstrates an understanding of the sovereignty of the Lord.
We rely daily, hourly on the Lord for our lives–not only for our own bodily functions but also for suitable conditions in which to live and praise.
But we also need to Lord’s help (through the instruction, guidance and revelation of the Holy Spirit) of God’s word or ‘rules’.
176. I have gone astray like a lost sheep; seek your servant, for I do not forget your commandments.
The last verse of Psalm 119!
The Psalmist recognises he has gone astray. He also recognises that he needs help to find his way back to the flock and the shepherd so he asks the Lord to seek him out.
The last word is Matthew Henry’s, ‘Observe here, (1) It is the character of good people that they do not forget God’s commandments, being well pleased with their convictions and well settled in their resolutions. (2) Even those who, through grace, are mindful of their duty, cannot but own that they have in many instances wandered from it. (3) Those that have wandered from their duty, if they continue mindful of it, may with a humble confidence commit themselves to the care of God’s grace.’
In the next few days I intend to post some concluding thoughts and something of a summary of Psalm 119.
Second last stanza. In this post we’re considering the twenty-first stanza - verses 161 to 168 prefixed in the Hebrew with the letter shin.
These verses, from the ESV®1, interspersed with my comments are:
161. Princes persecute me without cause, but my heart stands in awe of your words.
Persecution comes to all believers in some form or another. In the Psalmist’s case his pursuers wanted to kill him and destroy his reputation and legacy. Some of that was because he was a Hebrew, a Jew. Other reasons were that he was King of Israel. Another reason was because of his dysfunctional and divided family.
There is a difference between ‘cause’ and ‘reason’. Above lists three ‘reasons’ why he was persecuted, but that doesn’t mean he had given his pursuers ‘cause’. To me cause is to give someone else reason, without cause means they arrive at their reasons themselves.
Despite the reasons (with or without cause) we, too, need to be able to echo the Psalmist’s words–that our hearts stand in awe of God’s words.
162. I rejoice at your word like one who finds great spoil.
In these days2 many kingdoms were founded on a large city and smaller satellite towns. The riches of the kingdom would be concealed in a treasury and only discovered once the city had been successfully captured. One exception here was Hezekiah who showed off his treasury to Babylonian envoys–only to have them invade not long after (see 2 Kings 20:12-19 or Isaiah 39).
I cam imagine delight at coming across a much larger treasury than one had envisaged. I’m sure there would have been plenty of times where the treasury was much smaller than expected.
But the simile is in rejoicing to find much more value and benefit in the word of the Lord than one had envisaged.
163. I hate and abhor falsehood, but I love your law.
The Psalmist describes the passionate feelings and thoughts he has towards falsehood–hatred and abhorrence. The word ‘abhor’ doesn’t get much use these days, but it’s worth dusting off.
The word ‘abhor’ is from the Hebrew taab (H8581) and is to loathe or morally detest, to find something abominable.
In contrast, the Psalmist loves the Lord’s word. There is no falsehood or deceit in God’s word. It is utterly trustworthy and the Psalmist has found that to be the case by experience.
164. Seven times a day I praise you for your righteous rules.
Why seven? Is that suggestive of fullness, of completion; or were there seven times of set prayer per day in Jewish religious practice? Matthew Henry suggests that it is frequently–not only daily but many times daily.
The Psalmist doesn’t view God’s laws as restrictive or harsh, but live-giving and life-enabling. They are righteous borne of righteousness.
I, too, should frequently praise God for His word.
165. Great peace have those who love your law; nothing can make them stumble.
A verse that has the capacity to impart great comfort.
When David wrote this, he was referring to the first five books of the Old Testament whereas his words have now become part of God’s word for us. Not strictly part of God’s ’law’, but an integral part of God’s word.
Not just ‘peace’, but ‘great peace’. And part of that peace is because of the surety of the foundation God’s word provides. As Matthew Henry writes, ‘No event of providence shall be either an invincible temptation or an intolerable affliction to them, but their love to the word of God shall enable them both to hold fast their integrity and to preserve their tranquility.’
166. I hope for your salvation, O LORD, and I do your commandments.
This verse bundles together the great Biblical themes of hope, salvation and obedience.
In this case hope comes first holding out the possibility of salvation through belief in the word of God. Salvation is not so much an event as a process (see Romans 8:29-30) which culminates with standing righteous before God not because of our obedience but because of our belief in Jesus. Of the three the last is obedience to the word.
In the words of Matthew Henry, ‘The more lively the hope is the more lively the obedience will be.’
167. My soul keeps your testimonies; I love them exceedingly.
Is there a difference between saying ‘my soul keeps Your testimonies’ and ‘I keep Your testimonies’? There can be. I think the Psalmist’s reference to his soul is speaking of his mind, his will, his emotions. He thinks about obedience. He is intent on obedience. He feels connected to God such that he wants to obey and when he is living obediently.
And as a result of that desire (emotions), that intent (the mind), that bending of the will towards the things of God, he loves the Lord’s testimonies.
But he doesn’t just love God’s word. He loves it ’exceedingly’. How many people can honestly say that?
168. I keep your precepts and testimonies, for all my ways are before you.
An interesting observation about God’s omniscience3–‘all my ways are before you’. The Lord knows all of our ways (thoughts, behaviours, motivations, deeds).
Because all of our ways are known to the Lord, the Psalmist declares that he keeps all of the Lord’s precepts and testimonies. This is not some proud boast or wishful thinking because the Lord knows if it is not true. It is instead a declaration that the Psalmist wilfully keeps the Lord’s commands as far as he understands them.
I can recall Derek Prince once saying that as far as he is aware, he does not wilfully sin. It wasn’t coming from a place of pride or ignorance, but from obedience and humility to his understanding of the revealed will of God.
There are a couple of standout verses in this stanza–verses 164 and 165. They describe aspects of God’s word or characteristics that should be evident in believers: praise and peace.
Third last stanza. In this post we’re considering the twentieth stanza–verses 153 to 160 prefixed in the Hebrew with the letter resh.
These verses, from the ESV®1, interspersed with my comments are:
153. Look on my affliction and deliver me, for I do not forget your law.
Further prayers for relief–for ‘deliverance’ which is the Hebrew chalats (H2502). Its root meaning is to pull something off or strip something away.
He is not seeking reinforcements or resilience, but instead the removal of the cause of the affliction. It reminds me of Pau who prayed that the Lord would remove the thorn from his flesh (2 Corinthians 12:7-10).
On the last clause Matthew Henry writes, ‘The more closely we cleave to the word of God, both as our rule and as our stay, the more assurance we may have of deliverance in due time.’ But can we know when it is due time?
154. Plead my cause and redeem me; give me life according to your promise!
It’s interesting to read the Psalmist asking the Lord to plead his case. A much more common expression or analogy is of the Lord as a judge (and indeed the Lord is a judge and will judge, but with absolute fairness and with all the facts).
Here the Lord is approached to be an advocate–one who supports and defends our case. John 14:21 and 1 John 2:1 speak of both Jesus and the Holy Spirit being advocates for believers.
The cause the Psalmist is seeking justice for is the freedom to exercise his faith in accordance with the Lord’s word.
155. Salvation is far from the wicked, for they do not seek your statutes.
The Psalmist makes a point here whose subtlety may be lost. He doesn’t say ‘for they do not keep your statutes’, but ‘for they do not seek your statutes’.
The emphasis is on the seeking rather than the keeping. No one was begin to try to keep the law without seeking the law; but it is possible to begin seeking the law and not manage to keep it.
No one can keep the Lord’s statutes in their entirety. The purpose of the Law was to point people to the need for a redeemer (see Galatians 3 and particularly verses 10-11, 21-24).
156. Great is your mercy, O LORD; give me life according to your rules.
We see a number of key characteristics of the Lord reflected in this one verse: mercy, Lordship, sovereignty, redemption.
The Lord’s mercy is only relevant if He has the power and ability to redeem or rescue. Without these, mercy is empty for it cannot change the situation.
Sovereignty is of benefit to those who are subject to it with the presence of mercy. A tyrannical ruler is to be feared, but a ruler who exercises mercy where there is repentance is above all.
The Psalmist seeks the Lord’s mercy and redemption in acknowledgement of the Lord’s capacity to extend both.
157. Many are my persecutors and my adversaries, but I do not swerve from your testimonies.
The Psalmist here acknowledges tat he has many persecutors and adversaries. I would distinguish between the two by suggesting a persecutor is attacking someone because of their faith whereas an adversary is attacking for another reason–personal or political gain–for example.
The Hebrew words indicate different usage. ‘Persecutors’ is the Hebrew radaph (H7291) and means to run after, so this is to follow or pursue with hostile intent. ‘Adversary’ is the Hebrew tsar (H6862)which means narrow or a tight spot. The former expresses what the opponent is doing–pursuing; whereas the latter is the consequence–feeling confined or trapped.
In this state of pursuit and entrapment, the Psalmist declares that he does not swerve from the Lord’s testimonies. It is a statement of intent to continue to follow the Lord and of faith in the Lord’s goodness and faithfulness.
158. I look at the faithless with disgust, because they do not keep your commands.
Strong language here where the Psalmist feels ‘disgust’. It is the Hebrew qut (H6962) and literally means to cut off, so figuratively it is used of someone or something that you want to be kept away from. Figuratively it conveys the ideas of detesting, loathing or grieving.
Other translations use the word loathe (NASB), disgust (NKJV) or hate (NLT). The KJV uses the somewhat milder-sounding ‘grieved’.
Interestingly the Psalmist’s grief or disgust is not because he is bearing the brunt of these evil acts, but he grieves from the Lord’s perspective for they ‘do not keep your commands’. He is aggrieved because they are provoking the Lord to anger and judgement.
159. Consider how I love your precepts! Give me life according to your steadfast love.
Is ‘consider how I love Your precepts’ something we can genuinely say and pray to the Lord?
Then, in the light of his stated love for the word of the Lord, the Psalmist prays for life that flows from and is in accordance with the Lord’s steadfast love. As we’ve seen before, this ’life’ that the Psalmist speaks of is life, revival, restoration, wholeness.
And the Lord’s ‘steadfast love’ is the Hebrew chesed (H2617) and refers to kindness, mercy and favour. It is a gracious love and favour, not earned, but granted.
160. The sum of your word is truth, and every one of your righteous rules endures forever.
An interesting expression on the source and nature of truth. The word translated as ‘sum’ is the Hebrew rosh (H7218) and means the head or principal or top. It is the primary purpose or aim. Some other versions (NKJV and CSB) use the word ’entirety’. The Amplified explains the verse as ’the total of the full meaning of all Your individual precepts’–clunky, but helpful.
And each of the individual verses (all 31,102 per the KJV) has enduring effect and relevance.
Each verse reflects some aspect or fragment of truth, but it is when they are taken as a whole and in context that the full counsel of God is seen.
Scripture quotations taken from the ESV. Copyright by Crossway. ↩︎
We’re closing in on the end of the Psalm. These reflections below are on the nineteenth stanza which covers verses 145 to 152. Each verse in the Hebrew begins with the letter qof.
These verses, from the ESV®1, interspersed with my comments are:
145. With my whole heart I cry; answer me, O LORD! I will keep your statutes.
This verse continues the dominating sub-theme of the Psalm seeking to be obedient in the face of pursuit and persecution.
The Psalmist is so desirous of a response from the Lord that he cries out with his ‘whole heart’. His request of the Lord is not half-hearted, but whole-hearted.
Why is the Lord sometimes silent, or apparently slow to respond? I think it comes down in part to the Lord’s love and the Lord’s discipline. He disciplines those He loves, and, as a loving Father He certainly doesn’t answer all requests immediately and in the affirmative.
The Psalmist makes the declaration that he will keep the Lord’s statutes. And I think we know enough about the Psalmist to indicate he did continue to keep the Lord’s statutes.
146. I call to you; save me, that I may observe your testimonies.
Similar concepts to the previous verse, but with slightly different emphases.
Here the Psalmist is calling out for salvation. The Hebrew word here is yasha (H3467) and, as we saw with verse 94, means to be in wide spaces–free, preserved, rescued.
The Psalmist then declares that he will be able to observe the Lord’s testimonies when he has been freed. It strikes me that the particular testimonies he has in mind relate to different observances and festivals that require attendance at the temple. We saw similar in my reflection upon verse 134.
147. I rise before dawn and cry for help; I hope in your words.
Sometimes this is all you can do.
Presumably the Psalmist hasn’t woken from a fitful night’s sleep, but has tossed and turned, eventually realising that further sleep will not come. So he arises when it is still dark and prays for protection, freedom, revelation, further understanding and manifestation of the promises of God.
The Psalmist’s declaration that ‘I hope in your words’ is a cry of confidence and desperation at the same time. It reminds me of some of the final words of Moses recorded in Deuteronomy 33:27a: ‘The eternal God is your dwelling place, and underneath are the everlasting arms.’ The Lord is the best resort.
148. My eyes are awake before the watches of the night, that I may meditate on your promise.
A quick Duck Duck Go reveals that at this time in Hebrew history there were three watches during the evening–from 6:00pm until 10:00pm, 10:00pm until 2:00am and from 2:00am until dawn.
One commentator, Kingcomments indicates dawn was one of the formal times of Jewish prayer, but that the Psalmist had already been prying and meditating during one of the night watches and also before the conclusion of the last watch of the night.
Interestingly, in Mark 11:35 Jesus makes specific reference to each of the watches succeeded by the morning.
149. Hear my voice according to your steadfast love; O LORD, according to your justice give me life.
There is an interesting mix of ideas in this verse–calling upon the Lord to act in both love and justice.
Whilst they may seem contradictory, they are not. The Lord can act with love and justice simultaneously. The key, I think, is found in the fact that whilst the Lord is holy and demands perfection, He recognises that we can’t obtain that on our own so needed to provide the satisfying sacrifice in the form of Jesus.
He is holy and so true justice sees condemnation; but in His love, He has provided the sacrifice so any and all who come to Him in faith will be accepted.
150. They draw near who persecute me with evil purpose; they are far from your law.
We are seeing more of this in western society every day. One of the buzzwords (are there buzzphrases?) is cultural Marxism which is basically a social construction based around the idea of secular humanism–an approach rejecting religion or the supernatural in favour of reason, naturalism and humanism.
In the Psalmist’s case the persecution was much more personal and targeted–people wanted to kill David. He describes their intent as ‘with evil purpose’.
Many situations are not as clear cut, but in cases of persecution with the intent of evil demonstrates a lack of understanding and obedience to God’s law.
151. But you are near, O LORD, and all your commandments are true.
Drawing a contrast to the Psalmist’s persecutors from the previous verse. In verse 150 his persecutors ‘draw near’, but the Lord ‘is near’.
If we love the Lord then no matter how near our enemies, persecutors or difficulties are, the Lord is nearer.
In the second clause the NASB reads slightly differently to the ESV. The NASB reads ‘and all Your commandments are truth’. Truth has a more imperative and and emphatic ring to it than true. Something may be ’true’ but that sounds less pressing than ’truth’.
152. Long have I known from your testimonies that you have founded them forever.
Something of a rarity in this Psalm–the verse is a single clause.
The Psalmist is saying not only does God’s word declare that it has power and effect for all time, but that he has personally discovered and experienced the same.
And this knowledge or experience is not a recent discovery for him, but something he has long known.
Scripture quotations taken from the ESV. Copyright by Crossway. ↩︎
We’re up to the eighteenth stanza of Psalm 119–looking at verses 137 to 144 where each line in the Hebrew begins with the letter tsade.
These verses, from the ESV®1, interspersed with my comments are:
137. Righteous are you, O LORD, and right are your rules.
Here we see the necessary connection or relationship between a righteous God and His laws. If the Lord is wholly righteous, then His decrees (and acts) will also be right.
If any of God’s laws were flawed or not right then God’s character can also be seen as flawed. Unlike humanity which can act altruistically one moment and from selfishness the next, or perform noble acts one moment and evil acts the next, this is not the same case with the Lord.
The holiness and therefore rightness of God can be a sticking point for some because if God is holy and righteous and makes the rules then we, as created beings have no choice but to live within this framework or risk the wrath of the rule-maker.
And that brings us to the whole point of Jesus. Because we can’t keep the rules, and don’t want to, then the wrath of God can be averted by faith in Jesus because He willingly accepted that wrath so we can live in God’s presence.
138. You have appointed your testimonies in righteousness and in all faithfulness.
This verse continues a theme introduced in the previous verse, and extends it further.
The word ‘appointed’ in the Hebrew is tsavah (H6680) and has the meaning to convey or enjoin or charge. So the Lord’s testimonies have been charged to carry and promote God’s righteousness. They are to promote His righteous character and purposes.
And in addition to righteousness, they also carry the Lord’s faithfulness. The Hebrew here is emunah (H0530) and refers to moral fidelity and stability.
So the word of the Lord is divinely charged to uphold truth and moral stability.
139. My zeal consumes me, because my foes forget your words.
The Psalmist makes (to me) an unusual connection between the practice of his faith and the behaviour and obedience of his enemies.
The first clause ‘my zeal consumes me’ indicates he is zealous and eager to uphold God’s law. The second clause informs us that this zealousness is, in part, fuelled or prompted by the lack of faith and lack of obedience of those who are pursuing him.
Matthew Henry suggests, ‘Zeal against sin should constrain us to do what we can against it in our places, at least to do so much the more in religion ourselves. The worse others are the better we should be.’
140. Your promise is well tried, and your servant loves it.
This verse speaks of the reliability and trustworthiness of God’s word. This extends what we saw in verse 138 concerning righteousness and faithfulness.
God’s character, being holy, must also be evident in His pronouncements. His words written and verbal must reflect that same holiness and moral truth.
The idea of God’s promise being well tried means it has stood the test of time. It has been trusted and relied upon for something like a millennium (at the time of David’s writing) and it has not failed through a thousand years if use by millions and millions of Hebrews.
The same applies to the New Testament. The truths or promises contained in it have stood similar tests. Like David, we should love it, too.
141. I am small and despised, yet I do not forget your precepts.
The Psalmist’s description of himself as ‘small and despised’ goes against much modern-day pop psychology where healthy self esteem is god. But in whose eyes is he of small stature and worthy only of scorn? Matthew Henry suggests David was king at this stage and had been described as ‘a man after God’s own heart’ so it was not the Lord’s view of him, but the view of David himself or some surrounding him.
Matthew Henry also points out that the Lord often chooses the weak and foolish to achieve His purposes (1 Corinthians 1:27) and ‘it has been the common lot of his people to be a despised people.’
Whatever the Psalmist’s view of himself, or the view of those around him, he declares he does not forget the Lord’s precepts. Perhaps that is the real lesson here–regardless of our ‘station’ we not forget the Lord’s promises to us and purposes for us.
142. Your righteousness is righteous forever, and your law is true.
The Psalmist speaks of the Lord’s righteousness–continuing one of the themes in this stanza (verses 137 and 138).
Here the Lord’s righteousness is referred to as eternal or ‘forever’. Not only is the Lord righteous, but He has been from the beginning and will continue to be for all eternity.
Again we see a connection being made between the Lord’s righteousness and the truth of His words. They must go hand-in-hand. If the Lord is truly righteous then it for eternity, and His words must be true.
143. Trouble and anguish have found me out, but your commandments are my delight.
The first clause contains an interesting turn of phrase. He doesn’t say trouble and anguish have ‘found me’ but that they have ‘found me out’. It’s not just that trouble and anguish are his current experience, but that his resilience an internal resources have been found lacking.
The one resource he has found, which is external to him are the commandments of God. And in these he has found delight.
There can be no doubt that the Psalmist’s use of the word of God as a source of reading, study, meditation and obedience are more than a simple distraction from his problems, but provide resilience and build faith in and through the trouble and anguish.
144. Your testimonies are righteous forever; give me understanding that I may live.
Further mention of righteousness. Once again we cannot legitimately separate the righteousness of the Lord from the righteousness of His pronouncements.
In this case the Psalmist declares the Lord’s testimonies to be righteous forever–such a long time.
And the Psalmist is seeking wisdom and revelation into these testimonies such that he will live. He seeks to live in accordance with the Lord’s decrees and in the light of the Lord’s promises both on earth and for eternity.
I have enjoyed this stanza more than some of the previous ones because there has been a theme or thread running through many of the verses–righteousness–of both the Lord and His word.
We’re considering the seventeenth stanza of Psalm 119 - from verses 129 to 136 prefixed with the letter pe.
These verses, from the ESV®1, interspersed with my comments are:
129. Your testimonies are wonderful; therefore my soul keeps them.
The Psalmist recognises the beneficial character and purpose of God’s word. The word translated as ‘wonderful’ reflects the miraculous and marvellous.
The use of the word ‘soul’ is interesting. It is the Hebrew nephesh (H5315) and literally refers to a breathing creature, but can be read as a man, a person, the self or soul. The CSB avoids any confusion by rendering the clause as ’therefore I obey them’. Neat.
The Amplified amplifies (!) the keeping of God’s law as ‘hearing, receiving, loving, and obeying’. It is a package deal and a process.
130. The unfolding of your words gives light; it imparts understanding to the simple.
This verse touches on something rarely discussed - progressive revelation. It encompasses the idea that the more deeply and more frequently we read and study and meditate on God’s word, the greater the revelation we receive. We see a sense of this when we read a Bible verse we’ve read many times in the past and suddenly see new meaning or application.
And the purpose of this revelation (divinely inspired understanding) is quite simply light (see verse 105).
This divine guidance and instruction provides understanding, and it is accessible to the simple - those who approach God and His word with humility and openness.
131. I open my mouth and pant, because I long for your commandments.
Some slightly disturbing imagery today! The word translated as ‘pant’ is the Hebrew shaaph (H760) and literally means to inhale eagerly. Figuratively it is to covet or desire.
All of the major translations I consult (ESV, NASB, NKJV, CSB, Amplified and CSB) all use the word pant.
And the Psalmists desire is for the commandments of God. Matthew Henry suggests it would be like holding our breath and then the desire (and need) to inhale quickly.
132. Turn to me and be gracious to me, as is your way with those who love your name.
Arguably one of those few verses in this Psalm that contain no specific reference to God’s law. The ESV does use the word ‘way’, but that is more accurately rendered as ‘manner’ per the NASB.
The Psalmist is asking the Lord to, firstly, turn to him - to give attention to him. Secondly, to ‘be gracious’. In my mind I generally associate grace with the phrase ‘grace and mercy’ and indeed the Hebrew word here chanan (H2603) translated as ‘gracious’ means to stoop down and, by implication, show favour or be merciful.
The basis for this prayer or request is the Lord’s character or nature demonstrated to those who love the Lord’s name. Clearly the Psalmist is placing himself in this category and seeks the Lord’s favour.
Whilst this may sound like the initiative is ours, Romans 5:8 is clear that it is God who took the initiative and we have opportunity (called ’life’) to respond to this grace and mercy.
133. Keep steady my steps according to your promise, and let no iniquity get dominion over me.
A prayer to stand firm and remain that way.
The New Testament contain numerous references to standing firm or remaining firm (1 Corinthians 16:13, Ephesians 6:10-11, 1 Peter 5:12). This is not in our own strength or willpower, but by the Spirit of God to stand firm in the truth of God.
The New Testament also speaks warning about letting sin have dominion over us (Romans 6:14, 2 Corinthians 10:4, Ephesians 4:27, 1 Peter 5:8). We need to be aware of temptation and sin and flee from it - giving evil no foothold from which it can become a stronghold.
134. Redeem me from man’s oppression, that I may keep your precepts.
This is another of David’s many prayers for relief from pursuit. He is seeking to be redeemed from man’s oppression and, like previously, we don’t know if the threat was to his physical being or reputation or legacy - maybe all three.
The word ’that’ sticks out to me. Why is David’s capacity or ability to keep the Lord’s precepts conditional upon the Lord redeeming him from human oppression? What aspect of faith and obedience is being thwarted? Perhaps being able to worship in the temple? Perhaps David had missed some feast days in Jerusalem?
It raises similar questions for us in our current Covid-19 ‘pandemic’ and lockdowns. What expressions of our faith are being thwarted or ignored? Corporate worship? Corporate prayer? Communion? These are not insurmountable but may need to be scaled back.
135. Make your face shine upon your servant, and teach me your statutes.
The first clause echoes the Psalmist’s sentiments from verse 132 - that he seeks the favour of the Lord.
New Testament believers (‘Christians’) already have the favour of the Lord, but clearly we may want to experience or savour the favour (!) during times of stress or spiritual darkness or oppression.
There doesn’t need to be a direct link between the clauses in this verse, but one link would be that knowing and understanding the statutes of the Lord is a form of the Lord’s favour.
136. My eyes shed streams of tears, because people do not keep your law.
A one-verse lament.
The ‘people’ would be the Hebrew nation as they were the ones tasked with keeping God’s law at this stage.
It is a lament expressing deep sorrow and regret at the general lack of awareness of and adherence to God’s word. As always knowledge is one thing, but obedience is another.
We could well lament the lack of biblical knowledge and obedience amongst those who call themselves Christians today.
Scripture quotations taken from the ESV. Copyright by Crossway. ↩︎