egeiro

We’re looking at the eleventh stanza of Psalm 119 - verses 81 to 88 prefixed with the letter kaf. This will bring us to the half way mark in the Psalm.

These verses, from the NASB®¹, interspersed with my comments are:

81. My soul languishes for Your salvation; I wait for Your word.

• Interesting to see the words ’languishes’ and ‘wait’ in this verse. It runs counter to the idea common in Christian (and other) circles that we always need to be doing something.
• The word languishes is from the Hebrew kalah (H3615) and expresses the idea of ending or completing, to faint or to fail. It is more than just lying around and strikes me as the idea of fading away.
• And this languishing soul is looking for the salvation that comes from the Lord. It can only come from the Lord. So David waits hopefully and patiently for the Lord’s word to be fulfilled.

82. My eyes fail with longing for Your word, While I say, “When will You comfort me?”

• Continues this idea from yesterday’s verse of waiting expectantly and hopefully.
• This time David is seeking comfort from the Lord’s word - the fulfilment of the word of the Lord.
• Matthew Henry observes that:
  1. ‘The salvation and consolation of God’s people are secured to them by the word, which will certainly be fulfilled in its season.’
  2. ‘The promised salvation and comfort may be, and often are, long deferred, so that they are ready to faint and fall in the expectation of them.’
  3. ‘Though we think the time long ere the promised salvation and comfort come, yet we must still keep our eye upon that salvation, and resolve to take up with nothing short of it.’

83. Though I have become like a wineskin in the smoke, I do not forget Your statutes.

• I’m not sure what this simile is pointing to. What are the characteristics of a wineskin in smoke? Wrinkled? Grey? Blotchy? Smelly? Unusable until cleaned? Permanently damaged?
• The reference to not forgetting the Lord’s statutes would point to age or the passing of time.
• Regardless of the cultural transference of the smoky wineskin analogy, the point is that the Psalmist is declaring he doesn’t forget the Lord’s statutes. These are a part of his identity and direction because he has long been reading, memorising, studying, meditating on and seeking to live by and abide in these statutes.
• Matthew Henry suggests that, ‘a leathern bottle, which, if it hung any while in the smoke, was not only blackened with soot, but dried, and parched, and shrivelled up. David was thus wasted by age, and sickness, and sorrow.’ Despite that unattractive picture, he continues, ‘Whatever our outward condition is we must not cool in our affection to the word of God, nor let that slip out of our minds; no care, no grief, must crowd that out.’

84. How many are the days of Your servant? When will You execute judgment on those who persecute me?

• There seems to be a a common thread through this and the preceding three verses - that David is getting old and/or frail and he wants to see God’s vindication before he dies.
• David’s soul is languishing (v. 81), his eyes are failing (v. 82), he has become like a wineskin subjected to smoke (v. 83) and now he is asking how many days he has.
• David is seeking justice to be mete out by God on those who persecute David.
• The first clause reminds me of Psalm 90:12, ‘So teach us to number our days, That we may present to You a heart of wisdom.’ They are coming from different places and have different emphases, however.

85. The arrogant have dug pits for me, Men who are not in accord with Your law.

• Continues the theme of affliction by David’s enemies.
• The pit that has been dug is (hopefully) metaphorical. The Hebrew words translated as ‘dug pits’ can also be read as plotting a fall - so it is conspiring to bring about David’s downfall or at least a fall.
• David draws a comparison between those who are digging the pits and those ‘who are not is accord with Your law’.
• This idea of being ‘in accord with Your law’ isn’t referring to those who pay lip service to God and His laws, but to those who are living consistently as God would have them. It’s those who aren’t wilfully sinning but instead intentionally seeking to live holy lives.

86. All Your commandments are faithful; They have persecuted me with a lie; help me!

• Further commentary on those who are persecuting David. The pits they have dug (from verse 85) are lies. The intention is to discredit David.
• There is a strong contrast between the commandments of the Lord - which are faithful, trustworthy and true, and the lies of those seeking to persecute David.
• David seeks the Lord’s help against his persecutors. He anticipates some relief because the Lord’s commandments are faithful.

87. They almost destroyed me on earth, But as for me, I did not forsake Your precepts.

• David lets God know (and us) that the plotting and digging and persecution and affliction against him almost succeeded - ’they almost destroyed me’.
• The qualifier ‘on earth’ is interesting because it points to a knowledge that there is something more. Perhaps it is because his thought or prayer is expressed to God ‘in heaven’, but it strikes me that David has an understanding that his eternal future could not be destroyed.
• And the basis for that confidence is because he did not forsake the Lord’s precepts. David was obedient to the word of God and trusting in God’s revealed character and nature.

88. Revive me according to Your lovingkindness, So that I may keep the testimony of Your mouth.

• The Psalmist is again seeking/praying for personal revival (not in the sense it was/is used in Christian circles today) - for the Lord to preserve and restore David.
• And this request is consistent with the Lord’s lovingkindness - because of His demonstrated love for His people and His creation.
• David concludes the stanza by stating the reason for his request - so he can keep the testimony of the Lord’s mouth - to be able to attest to the Lord’s goodness and trustworthiness.

This brings us to the end of the first half of Psalm 119. I intend to take a break from meditating on the verses from this Psalm and posting those reflections for the next few months and resume the second half in July.

We’re looking at the tenth stanza of Psalm 119 - verses 73 to 80 prefixed with the letter yod.

These verses, from the NASB®¹, interspersed with my comments are:

73. Your hands made me and fashioned me; Give me understanding, that I may learn Your commandments.

• Begins (as all sensible thinking should) with an acknowledgement of God’s creatorship² and, therefore, a prayer for understanding.
• Here the understanding is sought to enable the Psalmist to learn the commandments. Usually one would learn the Lord’s commandments to gain understanding (what we may call wisdom for right living), but David asks for understanding to provide the imperative for him to learn.
• In a sense David’s thinking is ‘give me understanding so I may gain even more understanding by learning Your commandments’.
• It is akin to an earlier verse in the Psalm - verse 18 - ‘Open my eyes, that I may behold Wonderful things from Your law.’ My comments on this earlier verse are here.

74. May those who fear You see me and be glad, Because I wait for Your word.

• An interesting flow of thoughts here. Because David waits for the Lord’s word (we’ll get to this in a moment), he prays that those who cross David’s path with be glad and respond favourably.
• This may be conveying a general gladness when one believer sees/meets another, but it may be more specific because David has been vilified by ungodly people for his faith and the favour God has shown him.
• The idea of ‘waiting’ is from the Hebrew yachal (H3176) which means to wait (no surprise there!) but, by implication picks up the idea of hoping and trusting. It is not a forlorn wait, but an expectant one which will be satisfied.

75. I know, O LORD, that Your judgments are righteous, And that in faithfulness You have afflicted me.

• David returns to the theme of affliction which has been referred to in verses 50, 67 and 71. I would be careful in attributing the affliction in verse 50 to the Lord, but I think it becomes clearer from 67 to 71 to 75 that David identifies the source of the affliction/correction/discipline as the Lord.
• Here David is more explicit about both the Lord’s righteous judgements, and the source/purpose of David’s afflictions.
• The purpose of the affliction is to build faithfulness in the recipient. The source of the affliction is “You” - the Lord. And the basis is God’s righteous judgement/assessment of David’s condition and need.
• This verse sounds like it was written in a clear moment, not a clouded one.

76. O may Your lovingkindness comfort me, According to Your word to Your servant.

• Almost a follow up to the previous verse - that, once afflicted and corrected, David will be comforted by the Lord’s lovingkindness.
• The source or basis for seeking this comfort is the Lord’s word.
• Is the word of the Lord the source of the comfort itself; or the source of the knowledge of where (and why) the comfort will come? Both.

77. May Your compassion come to me that I may live, For Your law is my delight.

• Sounds like David is trying to bargain - ‘have compassion and let me live, because I love your law’. As mercenary as it sounds, it does recognise God’s sovereignty and rule over all things.
• By the same token it also recognises our responsibility (response-ability) to God’s creatorship and authority.
• David also recognises (or verbalises) that the life he wants to live is one that is fuelled by God’s compassion. He wants to live on the right side of God and indicates that faith, humility and obedience are at the core of that.

78. May the arrogant be ashamed, for they subvert me with a lie; But I shall meditate on Your precepts.

• The Psalmist returns to the theme of being slandered and maligned by his enemies.
• The idea of ‘subversion’ is the Hebrew avath (H5315) and means to wrest, to deal perversely, to subvert. David’s enemies are attempting to paint a false image or, in today’s parlance, ‘create a false narrative’.
• David’s solution is not to turn to the civil courts, social media or a PR manager, but to the word of the Lord. David will meditate on the Lord’s precepts.

79. May those who fear You turn to me, Even those who know Your testimonies.

• Another somewhat weird verse today (I think, anyway) - that David would seek that people who fear the Lord would turn to David.
• I think David is seeking support or empathy from believers within the Israeli nation. It seems this is tied up with David being afflicted and slandered by his enemies and is seeking some show of support and kindness from other ’true believers’.
• Matthew Henry comments that, “He does not mean so much that they might side with him, and take up arms in his cause, as that they might love him, and pray for him, and associate with him.”

80. May my heart be blameless in Your statutes, So that I will not be ashamed.

• David makes an interesting connection between blamelessness and being subject to shame.
• The blamelessness David is seeking is in or compared to the Lord’s statutes. So he is seeking justification before the law.
• I think the idea of not being ashamed is relative to approaching the Lord. David is seeking purity of heart so that he can approach the Lord with confidence. This is reminiscent of Hebrews 4:16 where the writer speaks of having boldness to approach the throne of grace.

We’re up to the ninth stanza from Psalm 119 - verses 65 to 72 prefixed with the letter tet.

These verses, from the NASB®¹, interspersed with my comments read as follows:

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

• An interesting phrase or concept - that God has ‘dealt well’ with David. Equally interesting is David’s observation of this state of affairs.
• We can rely on the fact that God will deal with us is accordance with His word.
• Matthew Henry observes ‘However God has dealt with us, we must own he has dealt well with us, better than we deserve, and all in love and with design to work for our good. In many instances God has done well for us beyond our expectations.’

66. Teach me good discernment and knowledge, For I believe in Your commandments.

• The Psalmist recognises the need for both good discernment and knowledge. Good discernment strikes me as being akin to judgement (or closely related). The word translated as ‘discernment’ is the Hebrew taam (H2940) and means perception and understanding.
• David seeks both knowledge and the capacity to read and understand people/situations. Knowledge can be seen as knowing what to do; judgement or discernment speaks to knowing if and when to do it.
• The Lord’s commandments and word can provide discernment and knowledge; but these are best provided by and moderated by the Holy Spirit as we apply His wisdom and teaching into situations.

67. Before I was afflicted I went astray, But now I keep Your word.

• We need to grasp the relationship between the affliction and the straying. Presumably the straying precipitated the affliction and had the effect of modifying David’s behaviour.
• Matthew Henry puts the cause, effect and timing such that David was going astray, the Lord then afflicted him (or allowed afflictions) to discipline and correct his behaviour. David now keeps the Lord’s word.
• The New Living Translation² seems to put is best: ‘I used to wander off until you disciplined me; but now I closely follow your word.’
• But how well do we understand affliction? Do we see it as the effects of a fallen world, or as the Lord’s discipline, or as some attack from the evil one, maybe just as bad luck, or do we even think about its source and effects? Some of these viewpoints are not exclusive.

68. You are good and do good; Teach me Your statutes.

• David speaks of the nature and character of God - that the Lord is good, and does good. You can have one without the other, but I would hold that there would be failure and inconsistency in the results.
• Given that the Lord is good and does good, then the words of the Lord as also good and bring about good results or outcomes that are consistent with the character and purposes of God.
• Given that the words of the Lord are good and bring about good, it makes sense that David would want to learn these statutes.
• It also makes sense that any believer should be seeking knowledge and understanding of God’s word for all of those same reasons.

69. The arrogant have forged a lie against me; With all my heart I will observe Your precepts.

• Different versions render the word ‘arrogant’ as insolent (ESV) or proud (NKJV). There is a smear campaign being conducted against David - untruths have been created and spread.
• David’s response is not revenge, or justification or spreading lies in response; but obedience to God’s word.
• Obedience to God’s word doesn’t preclude responding to correct the lies, but it does dictate how we behave - with love and truth in equal measure.

70. Their heart is covered with fat, But I delight in Your law.

• Some ugly imagery in this first clause! Sounds like a continuation from the previous verse about the arrogant who have slandered David with lies.
• The most likely meaning of the verse is that these arrogant people who wrongfully slander David are content and relaxed in their pride, and have grown fat and are unfeeling and unresponsive to the word of God.
• The corollary is to delight in God’s law - to be responsive and obedient to truth rather than content and even prideful in sin.

71. It is good for me that I was afflicted, That I may learn Your statutes.

• This is similar to verse 67 above - that affliction can be a positive experience if it moves us towards God.
• I think we can safely assert that the Lord brought or allowed the afflictions that caused David to learn the Lord’s statutes.
• This idea of ’learning the Lord’s statutes’ doesn’t necessarily mean learning memory verses, but can be that David came to understand and experience the truth of God’s word in his life in a new or deeper way.
• Matthew Henry summaries the teaching as, ‘God visited him with affliction, that he might learn God’s statutes; and the intention was answered: the afflictions had contributed to the improvement of his knowledge and grace.’
• We see similar teaching in Hebrews 16:6 which tells us ‘For those whom the Lord loves He disciplines’.

72. The law of Your mouth is better to me Than thousands of gold and silver pieces.

• What price truth? David values it more highly than thousands of gold and silver pieces. His valuation is figurative because truth, properly understood and lived is priceless.
• Truth these days isn’t valued highly. Political correctness, mob-mentality ‘cancel culture’, polarisation such that if you’re not 100% with us then you must be 100% against us, absolute black or white, tolerate everything except a Christian worldview. These are the new ’truths’ which aren’t truths at all.

Reflecting briefly on these past eight verses, the idea of affliction and our recognising and understanding value and purpose in it sticks with me.

We’re up to the eighth stanza from Psalm 119 - verses 57 to 64 prefixed with the letter chet.

These verses, from the NASB®¹, interspersed with my comments read as follows:

57. The LORD is my portion; I have promised to keep Your words.

• The word translated as ‘portion’ is the Hebrew cheleq (H2506) which refers to an allotment, inheritance or portion.
• The verse is a declaration of intent. The word translated as ‘promise’ is the Hebrew amar (H559) and can be read as to say or to speak, to call out or declare, to promise.
• So in the light of the Lord’s declarations/relationship with David, David is declaring a desire to be obedient.

58. I sought Your favor with all my heart; Be gracious to me according to Your word.

• An interesting translation here. The word translated as ‘favor/favour’ is the Hebrew paniym (H6440) which can be better read as ‘face’. Literally it means ’the part that turns’. So David is saying he has sought the Lord’s face (or favourable side).
• The second part of that clause reveals the manner of David’s searching - ‘with all my heart’. I could say the same, but I would need to add the qualifier ‘sporadically’.
• And what is David seeking? The Lord’s grace as revealed in the Lord’s word. He is seeking the grace of God which has been promised to all who believe.

59. I considered my ways And turned my feet to Your testimonies.

• David here is indicating one of the steps he has taken on his walk of faith.
• David evaluated his decisions, choices and direction in the light of Scripture and made the conscious, intentional decision to reorient his life.
• Likewise, it is a decision we all need to make (or not make) - whether to choose to follow the ways of God through belief in Jesus, or not.
• For some believers this reorientation to the Lord’s testimonies needs to be done daily; for others it may involve less frequent corrections.

60. I hastened and did not delay To keep Your commandments.

• Something of a continuation from yesterday’s verse. David indicates that he hastened and did not delay to obey the Lord.
• It speaks of two aspects in his obedience - his initial response time, and the speed with which he followed through. He didn’t have to think about obeying for it was immediate; and he followed the Lord’s commands promptly.
• Often we will respond to something slowly if we don’t really want to do it; and we dilly-dally whilst doing it if our heart isn’t in it.

61. The cords of the wicked have encircled me, But I have not forgotten Your law.

• Here’s an ugly image - being encircled by the cords of the wicked. It is suggestive of being ensnared or surrounded, trapped and with the antagonists closing in.
• Whilst we don’t know what the specific circumstances were that David had in mind when he wrote this, there were plenty of times when he was on the run and being pursued by people who had brought false accusations against him.
• The word translated as ’encircled’ is the Hebrew ud (H5749) and means to repeat or duplicate. By implication it means to encompass, to testify and reiterate. So David is being surrounded by false testimony and accusation.
• But David remembers God’s law. That law vindicates the truth and upholds the righteous. David is not responding with lies or threats, but maintaining the Lord’s commands with integrity and trust.

62. At midnight I shall rise to give thanks to You Because of Your righteous ordinances.

• David speaks of getting up at midnight to give thanks to the Lord. There is no commentary as to whether this was a regular practice or a one-off.
• It may form part of what we now call the ‘divine office’ or ‘daily office’ or keeping the ‘hours’ or the ‘office’.
• Daniel 6:10 records Daniel keeping three periods of time each day for prayer. It reads, ‘Now when Daniel knew that the document was signed, he entered his house (now in his roof chamber he had windows open toward Jerusalem); and he continued kneeling on his knees three times a day, praying and giving thanks before his God, as he had been doing previously.’

63. I am a companion of all those who fear You, And of those who keep Your precepts.

• David is expressing companionship with other believers. ‘Kinship’ may be a better word to convey what David is expressing.
• The basis for this companionship or kinship is twofold: Fear of the Lord, and obedience to the Lord’s precepts.
• Generally this holy/godly fear and obedience are found and bound together.

64. The earth is full of Your lovingkindness, O LORD; Teach me Your statutes.

• The Psalmist takes a broad view of God’s general revelation, and seeks the Lord’s teaching as a result.
• The first clause reminds me of Romans 1:20, ‘For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.’
• David’s response to this general, divine revelation is to ask the Lord to teach him His precepts. He wants to know more of how to live consistent with the God revealing this lovingkindness.

We’re up to the seventh stanza from Psalm 119 - verses 49 to 56 prefixed with the letter zayin.

These verses, from the NASB®¹, interspersed with my comments read as follows:

49. Remember the word to Your servant, In which You have made me hope.

• An interesting turn-around in this verse where David asks the Lord to remember His word.
• Is this word the general revelation of God’s will to the Jewish people as David would have received it (the Torah or first five books of the Bible)? Is this some specific revelation or ‘word’ that David had received from the Lord and wants upheld?
• David has placed his hope in this word and reminds the Lord of its existence.
• In response to these verses Matthew Henry poses a couple of questions: ‘Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes?’
• He answers those questions with ‘He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us.’

50. This is my comfort in my affliction, That Your word has revived me.

• There are some interesting tenses going on here: Firstly, that David is feeling or experiencing comfort at the moment in his affliction, and secondly that it is the word of the Lord that has revived him.
• Note that David can feel comfort even whilst the affliction is still present. This runs contrary to much that we would expect today - that we feel comforted only when the affliction has been removed. Perhaps we don’t really understand the nature of comfort (or the purpose of affliction)?
• The Lord’s word has the capacity or capability to revive. In this case the comfort is the revival the word has brought.
• I think I vastly underestimate the nature and power of the word of the Lord. David didn’t.

51. The arrogant utterly deride me, Yet I do not turn aside from Your law.

• The word translated as ‘deride’ is the Hebrew meod (H3966) and means the vehement and the exceedingly loud. Basically it refers to anyone who makes a lot of angry noise. The nature of any discussion and quality of the argument is irrelevant.
• Presumably the derision relates to the Psalmist’s belief and demonstrated faith in the Lord for he will not turn aside from God’s law.
• David is running foul of loud, vehement opposition from some quarters that is at odds with his understanding of God’s word. He chooses the later.
• These words are apropos for Margaret Court and the many others such as Lyle Shelton who continue to proclaim the word of God in the face of derision (and ridicule, and abuse).

52. I have remembered Your ordinances from of old, O LORD, And comfort myself.

• A slightly different take on the themes of revival and deliverance than we’ve seen to date. Here the Psalmist comforts himself through bringing to mind Scripture he has known in the past.
• It’s basically a three step process - firstly, memorise Scripture; secondly, bring it to mind at an appropriate time in the future; thirdly, take comfort from what it declares.
• In many ways the efficacy of this process is not so much in the words of Scripture, but in the faithfulness and steadfastness of God who is the author and keeper of the words.

53. Burning indignation has seized me because of the wicked, Who forsake Your law.

• Strong words! The Psalmist is seized by burning indignation because of the actions of the wicked in disobeying the Law.
• How often am we seized by a burning, righteous indignation when we hear of evils being committed, and how do we react?
• It should drive us to prayer in the first instance, and to some other response where appropriate. These other actions could be to speak up and declare truth - to advocate or agitate.

54. Your statutes are my songs In the house of my pilgrimage.

• One of the first verses in the Psalm without any punctuation apart from the concluding full stop.
• I’m intrigued by the phrase ‘house of my pilgrimage’. Is he referring to the Temple, or to his body, or some other place of refuge? Matthew Henry leaves it open suggesting it could be a place of refuge, the world, and could even refer to David’s palace. In each of these places David is a pilgrim.
• The phrase ‘Your statues are my songs’ suggests to me that God’s word is what David dwells on. He may well have set parts of the Torah to music and sung or strummed his way through God’s word that way.
• Clearly many Psalms were both written by David and set to music (then and now) so we can have the Lord’s statutes as songs in our house(s) of pilgrimage, but that’s a circular argument in David’s case as he wrote these parts of Scripture.

55. O LORD, I remember Your name in the night, And keep Your law.

• The word translated as ’night’ is the Hebrew layil (H3915) and means a ’twist away from the light’. Thus it can refer to the night time or to periods of adversity.
• Both Matthew Henry and Paul E Kretzmann speak of the night time when David was reflecting and meditating on the Lord and His word when others were asleep. This doesn’t preclude the idea of affliction or adversity which causes sleeplessness.
• In regard to periods of adversity, David indicates a preference to remember the Lord’s name - to live in the light of God’s word and reputation even in times of darkness.

56. This has become mine, That I observe Your precepts.

• Another interesting turn of phrase! The Psalmist recognises that obedience to the word of the Lord has become part of who he is - ‘it has become mine’.
• It is beyond the idea of a declaration or taking some responsibility - it is a recognition of a change in the way David lives.
• The ESV [2011] translates it a little differently - ‘This blessing has fallen to me’.

Many of the verses in this stanza present different ways of interacting with and living with God’s word - from daytime to night-time; from being revived to being comforted to indignation at evil. I was strongly struck by verse 50 about the nature of affliction and comfort, and the power of the word to bring comfort during affliction.

In the Christian media in recent months there has been something of a back-story about Ravi Zacharias detailing accounts of the sexual exploitation and abuse of women. That back-story came to the front in early February when the Board of Ravi Zacharias’ International Ministries released, in full, an independent report into Ravi’s exploitative and abusive activities.

There can be little doubt that what Ravi is stated to have done over the course of many years is true, and that a number of women who sought to bring this into the open were silenced, ignored and/or bought off.

We’re now looking at the sixth of the 22 stanzas of Psalm 119. This covers verses 41 to 48 under the letter vav (also spelt waw).

These verses, from the NASB®¹, interspersed with my comments read as follows:

41. May Your lovingkindnesses also come to me, O LORD, Your salvation according to Your word;

• This is the first (and indeed only) verse from the Psalm whose structure per the NASB continues over two verses.
• The Psalmist is seeking a couple of things from the Lord - revival or rescue or salvation through the Lord’s righteousness, and also an experience of the Lord’s lovingkindness.
• Interestingly only some translations include the word ‘also’ in the text. The ESV[2011], for example, says, “Let your steadfast love come to me, O Lord”.
• Lovingkindness is variously rendered as mercy and loving-kindness (Amp), steadfast love (ESV), mercies (NKJV) and unfailing love (NLT).
• Matthew Henry in commenting on this verse sees the plea being for “the many manifestations of grace which every believer experiences” and “the full deliverance which the Lord has promised to His believers”.

42. So I will have an answer for him who reproaches me, For I trust in Your word.

• Continues from the above verse. David is seeking a demonstration of the Lord’s lovingkindness and deliverance/salvation with which to answer or refute those who reproach him.
• It may be that his accusers had told David his Lord had abandoned him, or given him up², and David was seeking some evidence to refute this.
• David concludes the matter by indicating absolute trust and reliance on the word of the Lord.

43. And do not take the word of truth utterly out of my mouth, For I wait for Your ordinances.

• A strangely-worded verse here. It reads like David is seeking to keep the ability to make declarations of God’s word.
• I don’t disagree with the sentiment but would have worded it somewhat differently - something like ‘May I always have Your word in season.’
• Matthew Henry puts it much more elegantly, “He means, ‘Lord, let the word of truth be always in my mouth; let me have the wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and, like the good householder, to bring out of my treasury things new and old, and to make profession of my faith whenever I am called to it.’”
• It reminds me of Peter’s words in 1 Peter 3:15, ‘but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;’.

44. So I will keep Your law continually, Forever and ever.

• This verse reads a little differently compared to those that have come before it.
• Again it is a declaration of intent or purpose. It expresses David’s will - that he, at this moment, wants to keep God’s law.
• And David would express a desire to be keeping God’s law in each moment from this point of time on for perpetuity.

45. And I will walk at liberty, For I seek Your precepts.

• Raises the issue and reality of liberty or freedom. Everyone wants it, some people talk about it, many look for it in wrong places. What does David have to say?
• The word translated as ’liberty’ is the Hebrew rachab (H7342) and means roomy, broad, wide, in any or every direction.
• It strikes me that this is to operate “in accordance with the the maker’s instructions”. It is freedom to live as we were designed and created to. Not a licence for disobedience, but liberty and freedom in God’s kingdom.
• Ties in with Jesus’ words in Luke 4:18 (quoting Isaiah 61:1), ‘The Spirit of the Lord is upon Me … to proclaim release to the captives … [and] set free those who are oppressed’.

46. I will also speak of Your testimonies before kings And shall not be ashamed.

• Another verse indicating David’s desire to be declaring the word of the Lord. And this time he indicates where he will do it - before kings.
• I guess it is a little easier to have access to kings if one is a king. I may have some trouble being granted an audience, but the point is that we can declare God’s word anywhere, to anyone (but appropriately and sensitively).
• The idea of David not being ashamed is interesting. It would make a good hashtag for many things proposed or supported by the Bible #NotAshamed.
• This verse reminds me of Paul’s words in Romans 1:16, ‘For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.’

47. I shall delight in Your commandments, Which I love.

• Another declaration, but this time a declaration to the Lord - that David shall delight in the Lord’s commandments.
• This is a statement of intent - of how David will behave in and under the Lord’s commandments going forward.
• And this future delight is based upon a present realisation or reality - that David loves these commandments.
• It makes sense that if David loves the Lord’s commands today, then he will delight in them tomorrow.

48. And I shall lift up my hands to Your commandments, Which I love; And I will meditate on Your statutes.

• This idea of lifting up my hands to Your commandments strikes me as being a combination of submission and embrace and praise. It also conveys the idea of taking action in response or obedience to the commands of the Lord.
• The idea of physical expression of submission and praise is common in charismatic/pentecostal churches, but much less so in evangelical churches. Whilst it can be for outward show and overdone, I think such physical expression during times of singing, prayer and praise can be helpful and is indeed recommended elsewhere in Scripture (see 1 Timothy 2:8³).
• David reiterates that he loves the Lord’s commandments as was the case for the previous verse.
• David concludes this stanza by again declaring his intention to meditate on the word of the Lord.

This is my fifth post reflecting on stanzas from Psalm 119. This covers verses 33 to 40 under the letter he (also spelt hei).

These verses, from the NASB®¹, interspersed with my comments read as follows:

33. Teach me, O LORD, the way of Your statutes, And I shall observe it to the end.

• This verse contains a prayer or request and a declaration.
• The first clause prayer is answered in many ways and times, but seen explicitly in Scripture in John 14:26 (which I mention in relation to Psalm 119 verse 26) where Jesus speaks about the role of the Spirit.
• In something of an aside, I like the description of Christian faith being called ’the way’. This term is used a number of times in the book of Acts.²
• David concludes the verse/clause by declaring a desire to finish well ‘I shall observe it to the end’.
• It’s one thing to state a desire to finish well. It is another thing to actually finish well. But I suspect it is difficult to finish well without declaring (at least to oneself) a desire and intent to finish well.

34. Give me understanding, that I may observe Your law And keep it with all my heart.

• A combination of prayer and declaration of intent.
• The first clause ‘give me understanding’ is part of the acknowledgement that we need revelation from the Holy Spirit in order to fully understand and take to heart the words of Scripture.
• Whilst anyone can read the words of Scripture, they only come alive when the Holy Spirit illumines them to us. As Matthew Henry comments on this verse, ‘it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart’.
• The second part of the verse explains the reason or hoped-for outcome of the first - to keep God’s law fully and intentionally.

35. Make me walk in the path of Your commandments, For I delight in it.

• Another interesting pairing of ideas in this verse: On the one hand the Psalmist asks God to help or allow him to walk in line with the Lord’s commandments. On the other hand David states he delights in walking this path.
• If David delights in walking this path then why does he need to ask the Lord to help him or ‘make him’ walk it? I think it bears out the reality that Paul speaks about in Romans 7:15, ‘For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate’. Many, if not all, can all identify with and understand this view - that we don’t always do what we want to or know we should, and we sometimes do exactly what we don’t want to do or know is bad for us.
• And so this verse is a reflection and acknowledgement of a reality that David wants to walk with God but knows he doesn’t always do it well.
• In Romans 8:2 Paul describes this conflict as the battle between the law of the Spirit of life and the law of sin and death. It is only faith in Jesus that allows us to walk in and live by this Spirit of life.

36. Incline my heart to Your testimonies And not to dishonest gain.

• Today’s verse presents an alternative. These are not necessarily mutually exclusive, nor are they the only alternatives.
• The Psalmist prays that the Lord would incline his heart to the Lord’s testimonies. This word ‘incline’ is from the Hebrew natah (H5186) and means to stretch or spread out, so it is not just talking about the orientation of our hearts, but their capacity and elasticity to hear and receive the Lord’s commands and testimonies.
• This idea of inclination and stretching echoes the words from verse 32 where David speaks of the Lord enlarging David’s heart.
• The alternative presented to having our hearts included or stretched towards the Lord’s testimonies is that they be stretched towards dishonest gain.
• In a sense this is echoed by Jesus’ words recorded in Matthew 6:24, ‘No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.’
• We have choices and we make choices about what we dwell on - what we focus on, think about and dream about.

37. Turn away my eyes from looking at vanity, And revive me in Your ways.

• Like verse 36, verse 37 presents an alternative - look at vanity, or be revived in the Lord’s ways.
• The phrase ’looking at vanity’ is challenging because not too many people would wittingly look at and embrace vanity. We may (and indeed do) behold vain things through idols and idolatry.
• The word translated as ‘vanity’ is the Hebrew shav (H7723) and speaks of desolating. It expresses ideas such as evil, ruin, uselessness and things that are false.
• This idea of desolating is then contrasted with revival in the ways of God.
• The phrase ‘we become what we behold’ has been at the back of my mind as I’ve considered this verse. If we behold the Lord’s words and ways then we become more like the author. If we behold vanity then we become vain and worship idols.

38. Establish Your word to Your servant, As that which produces reverence for You.

• In this verse David is seeking or praying for a specific outcome or effect from God’s word. It demonstrates the idea that the word of the Lord can produce a God-approved outcome in the life of the believer.
• The idea of ’establishing’ is the Hebrew qum (H6965) and reflects the ideas of rising up or raising - of confirming, continuing, making good, strengthening, upholding. So David wants the Lord’s word to be confirmed and of increasing significance and influence in David’s life.
• David refers to himself as Your servant (bondman). Many New Testament writers refer to themselves as servants or bond-servants of the Lord (Paul in many of his letters, James, Peter and Jude).
• He prays that God’s word may be established to/in him so that it produces reverence for God. The word translated as ‘reverence’ is the Hebrew yirah (H3374) and can be translated as either fear or reverence. So the idea of ‘reverence for You’ is synonymous with ‘fear of the Lord’.
• I think that we fear people or things we hate but revere people or things we love. I think one distinction is how we relate to the person/thing feared/revered and what we expect or anticipate from the relationship in the future. That may be a fine but artificial distinction.

39. Turn away my reproach which I dread, For Your ordinances are good.

• The plea is similar to that contained in verse 22 (‘Take away reproach and contempt from me’).
• A similar verse in another Psalm (39:8) reads, ‘Deliver me from all my transgressions; Make me not the reproach of the foolish.’
• The connection between David’s plea in the first clause and his statement or declaration in the second is that observation of the Lord’s ordinances should be enough to deflect unjust accusations of wrongdoing against David. He is not seeking relief from true slander, but only false slander.
• It reminds me of something David Pawson once wrote when he was falsely accused of something and the Lord said to David “It’s not as bad as the truth”.

40. Behold, I long for Your precepts; Revive me through Your righteousness.

• ‘Behold’ is a funny word. I don’t mind it, but it has all but disappeared from English usage apart from in the Bible! The Amplified, ESV and NKJV all also use the word in this verse. Alternatives would be ’lo’, ‘see’, or a more modern ‘hey!’.
• The second clause is interesting. We’ve considered before what revival means back in verse 25 (hint: at its core it is to preserve life). But what about this idea of revive me through Your righteousness?
• By what means could David reasonably expect to be revived or given life through God’s righteousness? By God’s measure human behaviour is inherently sinful and not righteous (see Romans 3:10 quoting Psalm 14:3 or 53:3). In the Old Testament righteous was credited to Abraham through believing God (Genesis 15:6, Romans 4:21-22). In the New Testament righteousness is credited through belief and faith in Jesus Christ and what He accomplished on the cross.
• Both the NKJV and ESV speak of being revived or given life in God’s righteousness rather than through it. I’m not sure if that is a helpful distinction, or only a distraction.
• What I see is that we can only receive or be given righteousness on God’s terms and through God’s means. For us, today, that is belief and faith in Jesus.

The thing that has struck me most over the past eight days of reading/reflecting on Psalm 119 has been from verse 38 and this idea of God’s word being established in someone - for the word to have increasing influence and increasing significance.

This is my fourth post reflecting on stanzas from Psalm 119. This covers verses 25 to 32 under the letter dalet (also spelt daleth).

These verses, from the NASB®¹, interspersed with my comments read as follows:

25. My soul cleaves to the dust; Revive me according to Your word.

• ‘My soul cleaves to the dust’ is such an interesting and evocative phrase. A soul (our mind, will and emotions) grovelling and wallowing in the dust. On its last (metaphorical) legs. What has brought the soul so low, what does the future hold, and is relief to be found?
• Matthew Henry suggests David’s complaint could be due either to a recognition of his own moral corruption, or a result of outward afflictions.
• The word translated as ‘revive’ is the Hebrew chayah (H2441) and can be read as restore, revive, nourish or preserve. At its root is the idea of life, so David is seeking whatever is needed to bring or preserve life.
• David recognises that restoration or revival can come ‘according to Your word’. That could be read as ‘in line with what Your word says’, ’through partaking of Your word’, or ‘in response to Your command’.
• In light of the above, we can consider whether reading/hearing the word is restorative in its own right, or only when it is administered and followed (obeyed). I think both! Reading God’s word puts us in a position to connect to God such that His Holy Spirit can impart life and truth to us. Equally, obeying God’s word is a recognition or display of faith that this word is true.
• Clearly David could be restored or revived in soul or spirit at the immediate, spoken command of God.
• We can safely say that David had some issues and was feeling very down, and the administration of God’s word (whether being read, obeyed or commanded) could revive him.

26. I have told of my ways, and You have answered me; Teach me Your statutes.

• Another interesting verse. David has spoken to God/prayed about David’s situation and behaviour and the Lord has answered David. Perhaps in the light of that David continues by asking ’teach me Your statutes’.
• Is the request to have the Lord teach David His statutes a consequence or result of the Lord and David discussing David’s ways? I don’t know.
• David declares his personal relationship with the Lord - it is a two-way relationship involving two-way conversations. And in the midst of that David declares ’teach me Your statutes’.
• The prayer or request to ’teach me Your statutes’ is a good one regardless of our situation. It brings to mind Jesus’ words about the sending of the Holy Spirit in John 14:26, ‘But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.’ The Holy Spirit has this task from the time of Jesus’ resurrection onwards to teach believers all things and bring to our minds the words of Jesus. But for that to be effective, we need to place ourselves in a position or posture to be taught and to listen!

27. Make me understand the way of Your precepts, So I will meditate on Your wonders.

• This verse (and the couple before it) are speaking of the transformative power of God’s word.
• This may be the word spoken/heard. It may be it preached. It may be the word declared or commanded and obeyed.
• In this case an understanding of the way of the precepts can be seen as having a grasp of the overall scope, thrust and intent of the Lord’s words; and the effect or impact is an increased capacity to meditate on and be amazed at the Lord’s creation and work.
• This work isn’t limited to natural creation, but indeed all that the Lord’s word achieves - including its transformative power and capacity in the lives of humanity.
• Each of the Amplified, ESV and NKJV refer to meditating on the Lord’s ‘wondrous works’ rather than the NASB’s ‘wonders’.

28. My soul weeps because of grief; Strengthen me according to Your word.

• David is overwhelmed with grief and turns to the word of God for strength.
• His use of ‘weeping’ is the Hebrew dalaph (H1811) and indicates such ideas as dripping, weeping, melting or pouring out.
• The word translated ‘grief’ is the Hebrew tugah (H8424) and means depression, grief, heaviness or sorrow.
• Interestingly each of the primary versions I use render this verse slightly differently using a combination of renderings for the Hebrew words dalaph and tugah. Occasionally some of these translations read identically, and often there will be a deal of commonality in the words used. These different renderings are:
  • Amplified: My life dissolves and weeps itself away for heaviness; raise me up and strengthen me according to [the promises of] Your word.
  • ESV [2011]: My soul melts away for sorrow; strengthen me according to your word!
  • NKJV: My soul melts from heaviness; Strengthen me according to Your word.
  • NLT: I weep with grief; encourage me by your word.
• This verse is similar to verse 25 above where David seeks restoration and revival from the Lord due to him being overwhelmed.

29. Remove the false way from me, And graciously grant me Your law.

• Verse 29 contains some interesting terminology/phrasing. David is requesting that the Lord take something away, and replace it with something else - remove the false way, grant me Your law.
• The ‘false way’ may be pride, or a false perception or understanding of how one succeeds in life. It may be wrong attitudes and beliefs.
• This idea of gracious granting of the law sounds like being given understanding of and right standing under² the law of God.
• It is seeking right standing before God based on true standards, not false.

30. I have chosen the faithful way; I have placed Your ordinances before me.

• I see a strong connection or flow between the two clauses in this sentence. David, in placing the Lord’s ordinances before him is choosing the faithful way.
• David reflects that following the faithful way is a choice. It is a choice he made. It is a choice we can all make or not.
• And the second clause also contains a decision - to place the Lord’s ordinances ‘before me’.
• What is it to ‘have placed Your ordinances before me’? I think it involves specific and intentional decisions and actions. It may encompass Scripture memory, Bible study, meditation.

31. I cling to Your testimonies; O LORD, do not put me to shame!

• The word ‘cling’ here is the same in the Hebrew as that translated as ‘cleave’ in verse 25 above.
• The KJV phrases this as ‘I have stuck unto thy testimonies’. Matthew Henry comments that this is ‘with unchanged affection and an unshaken resolution’.
• The idea of not being put to shame strikes me as taking the longer view of ensuring David remains righteous and holy before the Lord.

32. I shall run the way of Your commandments, For You will enlarge my heart.

• This verse contains a declaration of intent, and describes the reason or rationale for it.
• David will go with the flow of the Lord’s commandments - and often that will run against the tide of society’s inclinations and directions.
• The term ’enlarge my heart’ is clearly spiritual rather than physiological. Matthew Henry states the phrase means to receive God’s wisdom. It is to have greater capacity to take in and live out God’s word - which is really what spiritual wisdom comes down to.

Many of the verses in this fourth stanza, daleth, contain explicit prayers or requests of the Lord (verses 25 to 29 and 31). David sees his relationship with God as interactive and mutual. There are some things David sees and recognises as his responsibility, and there are others that he requests of the Lord. The other two verses (30 and 32) are declarations of practice or intent - one in the past tense and the other in the future tense. I find this combination of declaration of action alongside prayers or requests for assistance interesting. It is a reflection of spiritual reality - that we need to take a stand and make a declaration but also seek the Lord’s help in the same breath. It’s not only up to us (and we’re kidding ourselves if we think it is); but we also do need to be doing things in line with our declarations to put us in the line of God’s grace.

My third post looking at a stanza of Psalm 119. This covers verses 17 to 24 under the letter gimel.

These verses, from the NASB®¹, interspersed with my comments read as follows:

17. Deal bountifully with Your servant, That I may live and keep Your word.

• The word translated as ‘bounty’ is the Hebrew gamal (H1580) and speaks of bestowing, doing good, rewarding or serving. So ‘deal bountifully’ could equally be ‘do good’, ‘bestow reward’.
• It raises an interesting approach - seeking favour or goodness from the Lord so one can live and keep the Lord’s word. It is the realisation and acknowledgement that all we have (even life itself) comes from God.
• It reminds me of the sentiment expressed in Psalm 88:11-12 where the Lord is asked, ‘Will Your lovingkindness be declared in the grave, Your faithfulness in Abaddon? Will Your wonders be made known in the darkness? And Your righteousness in the land of forgetfulness?’ The Psalmist is seeking something from the Lord in order to be able to serve and worship.

18. Open my eyes, that I may behold Wonderful things from Your law.

• One of the better-known verses from the Psalm. The wording I am more familiar with is ‘Open my eyes that I may see wondrous things in your law’.
• This verse acknowledges that we can only receive revelation if it is enabled by the Holy Spirit. We need our eyes opened!
• We see this in operation when we read a Bible passage or verse that we’ve read many times previously but see or understand something more or deeper than what we had previously seen.
• This can be used as a prayer when we are approaching Bible reading.

19. I am a stranger in the earth; Do not hide Your commandments from me.

• The idea of ‘stranger’ is the Hebrew gare (H1616) which can be translated as a guest, a foreigner, a sojourner.
• Interestingly David realises he is a temporary visitor to this planet.
• It reminds me of 1 Peter 2:11 where he writes to “aliens and strangers”.
• Larry Norman, the iconic and ground-breaking Christian singer/songwriter of the 60s through to the 2000s put out an album called Only Visiting This Planet.

20. My soul is crushed with longing After Your ordinances at all times.

• Stronger language/sentiment than we’ve seen in the Psalm so far.
• Being ‘crushed’ is the Hebrew garac which can mean crushed (as we see here), dissolved or broken. It carries with it the idea of being pulverised.
• The Psalmist’s soul is being pulverised with the desire to hear and understand and live the Lord’s ordinances all the time. I don’t think too many people could say that (and mean it) these days.

21. You rebuke the arrogant, the cursed, Who wander from Your commandments.

• This is the first verse in Psalm 119 that is couched in the negative - describing penalties or judgement against those who don’t follow God’s law.
• The ‘arrogant’ is the Hebrew zed (H2086) and refers to the presumptuous or the proud.
• This verse raises the question as to which comes first - wandering from the commandments leading to arrogance and being cursed; or arrogance leading people away from truth.

22. Take away reproach and contempt from me, For I observe Your testimonies.

• The Psalmist pleads to the Lord for relief from reproach (disgrace or shame) and contempt (disrespect and being despised).
• We can assume that the source of the reproach and contempt were adversaries seeking to take David down. Whilst David was morally far from perfect, he is described as ‘a man after God’s own heart’ in 1 Samuel 13:14.
• Matthew Henry describes the purpose of David’s call to the Lord as a plea to ‘silence lying lips, and raise up a good name that is trodden in the dust.’

23. Even though princes sit and talk against me, Your servant meditates on Your statutes.

• This verse may contain some clues as to who is drumming up reproach and contempt for David in the previous verse.
• ‘Princes’ (H8269) are the leaders of any class or rank - they may be captains, governors, princes, lords or principals.
• So leaders of various kinds are speaking against David, casting aspersions or making accusations against David’s character or behaviour.
• David’s response is not to defend himself, but instead meditate upon the statutes of the Lord. This reflects the idea of leaving our reputation in God’s hands.

24. Your testimonies also are my delight; They are my counselors.

• ‘Delight’ is the Hebrew shashua (H8191) which can be translated as delight, pleasure or enjoyment.
• The word ‘counselors’ is the Hebrew etsah (H6098) which can be read as counsel, advise and prudence.
• So the Lord’s commands or testimonies can provide both joy and advice - generating good feelings and wise outcomes.

This third stanza of Psalm 119 has provided me with a greater appreciation of the depth of God’s word. The Psalmist has covered a lot of territory in these eight verses - such a diverse presentation on the importance and relevance of the Bible. Looking forward to what the fourth stanza, daleth, holds.