egeiro

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.

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.

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.

We’ve made it as far as the sixteenth stanza of Psalm 119 - from verses 121 to 128 prefixed with the letter ayin.

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

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

• One of the very few verses in the Psalm that doesn’t make specific reference to God’s word, testimonies, precepts, law, way, etc. The next verse is in the same league.
• A prayer or plea to the Lord for protection or escape from David’s oppressors.
• Interestingly the basis for David’s appeal is that he has ‘done what is just and right’. We tend to think in relative terms - that I am more just and right than … (insert name of more evil person here), but God looks at absolutes. Any lack of justice or righteousness incurs God’s judgement because of His absolute holiness, but our righteousness is imputed or acquired by faith in Jesus.

122. Give your servant a pledge of good; let not the insolent oppress me.

• Prayer for some assurance of protection or relief from oppressors.
• As is common throughout this Psalm, we don’t know if the danger is physical or reputational (perhaps both) and is seeking safety from these insolent oppressors.
• The word ‘insolent’ is the Hebrew zed (H2086) and refers to the proud or arrogant.
• I would suggest the pledge of good the Psalmist is seeking is a specific instance of protection or vindication.

123. My eyes long for your salvation and for the fulfillment of your righteous promise.

• There is an interesting use of tense in this verse, as well as the use of singular versus plural terms.
• The Psalmist speaks of his salvation as a future event. I don’t know how the Jews perceived salvation, but a lot of it was tied to being a nation physically present in the land of Israel. In this case the Psalmist may be referring to the same protection we’ve seen in the previous two verses.
• Interestingly the Lord’s righteous promise is expressed in the singular - rather than ‘promises’. The Hebrew word is imrah or emrah (H565) and refers to a (spoken) word or commandment.
• I think it likely that the Psalmist is looking forward to the time when the Lord’s promised protection or vindication becomes a reality.

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

• David refers to himself as ‘your servant’, so he is binding himself to the Lord and His service.
• David seeks to be dealt with on the basis of the Lord’s steadfast love. The Hebrew here is the word chesed (H2617) which means kindness and favour. We could also look upon it as grace.
• In response to this chesed, David asks the Lord to teach him the Lord’s statutes - so he can respond with obedience.

125. I am your servant; give me understanding, that I may know your testimonies!

• Here’s a prayer that all believers could use. It recognises three things that I’ll specifically refer to below:
• Firstly, it continues the acknowledgement made by David in verse 124 of servanthood - of being bound or indentured to the Lord having being purchased by Him (Galatians 3:13).
• Secondly, we need the Lord (through the Holy Spirit) to give us spiritual understanding and the ability to see truth (John 14:26).
• Thirdly, the imperative to know the word of the Lord - to be reading, studying and meditating on it (appropriating Paul’s exhortation to Timothy recorded in 2 Timothy 2:15 and the more general exhortation in 2 Timothy 3:16-17).

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

• This is a statement that could apply any time of any day, but presumably the Psalmist had something specific in mind relating to those who were seeking to harm him physically or damage his reputation or legacy.
• It is an acknowledgement of God’s sovereignty in judgement - that the Lord’s laws have been broken and the Lord must be the one to judge.
• But there is also the suggestion (to my reading) that the Psalmist has done everything he can in his present situation and now realises that restoration or vindication can only be secured by the Lord.

127. Therefore I love your commandments above gold, above fine gold.

• I’m not quite tracking with the use of ’therefore’ here. This verse (and the next) don’t seem to specifically relate to or flow on from the previous ones.
• Most of the major translations I use begin the verse with ‘Therefore’ - ESV, NASB, NKJV, Amplified. The CSB seems to better capture the flow of the text beginning verse 127 with ‘Since’ and having verse 128 flow on in the light of verse 127.
• We can read verse 127 as a single thought of ‘I love your commandments above gold, above fine gold’. That is the value the Psalmist places on the word of the Lord. Should we value it any less?

128. Therefore I consider all your precepts to be right; I hate every false way.

• Another ’therefore’ - this time continuing the idea from verse 127 of the value that the Psalmist places on the Lord’s word.
• Because the Psalmist loves and values the word of the Lord above gold, he considers all of the Lord’s precepts to be right and hates deception and falsehood.
• There is never a day when this is not relevant or important, but perhaps more so in these days when genuine discussion and legitimate questions concerning government responses to the corona virus and the quality and transparency of health authority advice are shut down by government, health departments, mainstream media and tech giants.

There have been some interesting verses in this stanza. The stand out to me is verse 125 ‘I am your servant; give me understanding, that I may know your testimonies’ which is a prayer acknowledging service to the Lord and seeking divine understanding of the Lord’s word.

We’ve made it as far as the fifteenth stanza of Psalm 119 - from verses 113 to 120 prefixed with the letter samech.

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

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

• An interesting comparison/contrast being drawn here. I guess the inference is that if one loves the law of God (and the consequence of seeking to be obedient to it) that double-mindedness is precluded.
• The word rendered ‘double-minded’ is the Hebrew seeph (H5588) and means divided or sceptical so is commonly translated in newer translations as ‘double-minded’ (ESV, NASB, NKJV).
• The KJV renders this verse as ‘I hate vain thoughts: but thy law do I love’. Matthew Henry suggests the Psalmist hated vain thoughts in himself (for he was not privy to others thoughts) but the more he loved the word of God, the more mastery he had over these vain thoughts.

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

• The Psalmist states his dependence upon the Lord as both his hiding place and shield - protection by concealment and by covering.
• Again we don’t know what specific events have led to these conclusions, but David certainly encountered many situations where he sought concealment and needed a shield - so he recognises the Lord’s providence in keeping him safe.
• The Psalmist connects the Lord’s protection of him with his hope in the word of the Lord.

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

• The Psalmist’s prayer is that the evildoers around him will depart so he can keep the Lord’s commandments.
• I presume David is aware that he could react or retaliate in a sinful way.
• It picks up on some of the concepts from Psalm 1 - of not walking in the counsel of the wicked, but instead delighting in the law of the Lord.

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

• A one-line prayer for the Lord to uphold David. But it is based upon some promises and premises from God’s word - that David will live, and that the hope he has in the Lord will not be thwarted.
• David is asking the Lord to fulfil His word to David - presumably a specific, personal revelation about his life or calling or kingship. David can see it slipping away and asks toe Lord to remember His promise.

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

• Follows on with similar concepts from verse 116.
• The Psalmist seeks support and safety from the Lord so that he can continue to ‘have regard’ to the Lord’s statutes.
• In Matthew Henry’s words, ‘If God’s right hand uphold us, we must, in his strength, go on in our duty both with diligence and pleasure.’
• It reflects the idea that mankind is sustained by the hand of the Lord, and seeks to respond to God’s grace.

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

• Here is a verse that speaks of judgement that will befall all who reject God’s word. For us on this side of the cross that means those who reject Jesus for He is God’s final word for salvation.
• This verse is the first part of a trio of verses (including verses 119 and 120) on this theme of judgement.
• The idea that ’their cunning is in vain’ is translated as ’their deceitfulness is useless’ in the NASB and ’their deceit is falsehood’ in the NKJV and ’their deceit is a lie’ in the CSB. However clever or constructive we appear to be, unless it is consistent with God’s word and reflects faith in Jesus then it will ultimately come to nothing.

119. All the wicked of the earth you discard like dross, therefore I love your testimonies.

• The second verse of the trio making reference to the Lord’s judgement.
• Many people focus on and cling to the fact that ‘God is love’ as justification for their disdain and sin by thinking that God will forgive all unconditionally because God is love. But the reality, first and foremost, is that God is holy and so His love only permanently rests on those who are forgiven and are thus able to stand in His holy presence. And that forgiveness comes through (in the New Testament era) belief and faith in Jesus.
• God’s sovereignty and personal human responsibility stand side by side in the Bible. Both are true and at the same time.

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

• Completing the trio of verses centred on the judgement of God.
• The ‘fear of the Lord’ is a common theme or refrain in the Old Testament. Generally it refers not to outright fear but instead to a healthy apprehension or cognisance of the Lord - an appreciation of His existence, nature and expectations.
• This fear of the Lord flows to fear of the Lord’s judgements. In the New Testament much of this fear can be replaced by/through faith in Jesus, but there is still the requirement to pursue holiness for, as Hebrews 12:14 says, ‘Strive for peace with everyone, and for the holiness without which no one will see the Lord.’ We are seen as righteous through faith in Christ, but we are also to pursue and grow in righteousness.

We’re looking at the fourteenth of twenty-two stanzas of Psalm 119 - verses 105 to 112 prefixed with the letter nun.

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

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

• Perhaps the best known verse from this Psalm? Inspiration and lyric-source for the song Thy Word by Amy Grant and Michael W. Smith.
• An interesting metaphor that indicates the Lord illuminates both the path we should take and the position of our feet.
• Imagine being in the pitch dark then seeing an illuminated pathway some distance away. Knowing where the path is is one thing, but seeing the ground around us as we make our way to that path is another thing entirely. We need both.

106. I have sworn an oath and confirmed it, to keep your righteous rules.

• The Psalmist here does something that no New Testament believer should consider doing - making or swearing an oath.
• In Old Testament times it was a common event to swear an oath or make a vow to keep or fulfill some promise. Abraham did it (Genesis 21:31, 24:1-9), Hannah did it (1 Samuel 1:11), Ezra did it (Ezra 10:5), likewise Nehemiah (Nehemiah 5:12), David makes reference to it here, etc.
• Jesus takes a different view as expressed in Matthew 5:33-37. Jesus’ words are based on a fuller or more rounded understanding of the nature of God. He takes an Old Testament view and expands it by indicating that all we say should be with honesty, integrity and intent.

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

• Here the Psalmist seeks relief from ‘severe affliction’. As has been mentioned before, the nature of the affliction isn’t described here but could relate to people seeking David’s life or damaging his reputation.
• The relief he seeks is ’life’, but that could be physical rescue or escape, or restoration to a previous condition.
• And this relief, this rescue (or redemption or restoration or revival) is in accordance with God’s word. Whether this was a specific word or promise to David, or more general revelation, we don’t know. I would think the former more likely.

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

• The Psalmist offers praise to the Lord, or at least has praised the Lord and then offers that to the Lord. Any praise that isn’t of the free will doesn’t seem like it would be of any value anyway.
• The Psalmist also seeks to have the Lord teach him His rules. It’s not in the form of a contract or exchange, but instead indicates a willingness both to praise the Lord and be taught God’s ordinances by the Lord.
• It describes a position of submission to and reverence for the Lord.

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

• I presume this is a reference to David being on the run from Saul and his men, or under constant threat from potential usurpers or slanderers.
• Despite those constant threats, David maintains his love for and obedience to the word of God. In the words of Matthew Henry, ‘In the multitude of his cares for his own safety he finds room in his head and heart for the word of God’.

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

• A continuation of the ideas from the previous verse. David is aware of people pursuing him and laying traps for him but he maintains his confidence in the word of the Lord.
• I don’t think David is considering taking action outside of God’s word, but that he remains obedient to it despite the many pressures he faces.
• It can be easy to let our guards down when under pressure, but David is declaring that he maintains his God-ward focus.

111. Your testimonies are my heritage forever, for they are the joy of my heart.

• An interesting use or view on the word heritage where the Psalmist declares the Lord’s testimonies are his ‘heritage forever’. The Hebrew is the word nachal (H5157) and means to inherit or to occupy - something that has descended or been distributed.
• It raises the question in my mind as to what part God’s word will play in our lives in eternity. More than I had previously considered, I suspect. There will still be learning and education and growth in heaven. I don’t think we will automatically have perfect or complete knowledge.
• May I be able to echo David’s words that the Lord’s testimonies are ’the joy of my heart’.

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

• David here touches on something important - the role of the will. He inclines his heart to keep the Lord’s commandments. He indicates an intention to do something consistently.
• None of that precludes failures and lapses, but it is an orientation to reading, learning, studying, meditating and obeying the word of the Lord.
• And it is something David sees as being necessary forever. His obedience is based on love, not fear and it is eternal.

We’re looking at the thirteenth of twenty-two stanzas of Psalm 119 - verses 97 to 104 prefixed with the letter mem.

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

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

• This is one of the better known and most frequently quoted verses from this Psalm.
• David’s love for and appreciation of the word of God was so great that he declares that it is the object of his meditation continually.
• I wouldn’t read this that David was meditating on Scripture all the time; but that he did meditate frequently and deeply on God’s word. And this frequency and depth of meditation was such that his thoughts and reflections on Scripture permeated his waking thoughts.

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

• David refers to the word of the Lord in the singular - ‘commandment’ and ‘it’. He sees his knowledge and experience of the entire law of God as a single entity.
• I can see the logic of that because it is rare for us to know how, when and where we gained a particular nugget of wisdom. Sometimes we can recall a specific time or situation when we learned something, but generally we just seem to acquire it (or not).
• In the verse David is saying that his knowledge and understanding of the word of God (mainly acquired through meditation and obedience) gives him wisdom that his attackers and detractors don’t have. And it is an enduring advantage.

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

• The middle of three verses where the Psalmist compares his understanding or wisdom with his enemies (v. 98), his teachers (this verse) and the aged (v. 100).
• David takes no pride in his implicit knowledge or understanding, but only from what he understands from his meditation upon the Lord’s testimonies.

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

• David continues to compare his understanding with others. In this case he declares he understands more than the aged because he has kept the Lord’s precepts.
• It’s an interesting comparison. In our society age is often equated with wisdom (until the possible onset of dementia where the equation is no longer made).
• But here David equates understanding with obedience to God’s word - and that can be demonstrated at any age.
• Across these three verses we have seen a progression of how to approach God’s word - David has studied God’s word or law; he has meditated upon it; and he has sought to obey it as he understood it.

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

• Describes how intention and will can play a part in obedience to God’s word.
• In order to keep the Lord’s word, the Psalmist indicates that he holds back his feet. He doesn’t willing go out of his way to join in with evil activities.
• Suggests to me that part of him wants to join with the evil activity - that his feet want to take him there, but his will overrides that desire.

102. I do not turn aside from your rules, for you have taught me.

• The first clause is a declaration of David’s obedience - that he does not wilfully turn away from the Lord’s ordinances. He had in the past - and had suffered some very painful discipline with significant and enduring consequences.
• The second clause can be read in a couple of ways. Different translations put this as ‘for You Yourself have taught me’ and others ‘for You have taught me well’. The Amplified, NASB and NKJV have the first reading whereas the NLT has the latter. I’d opt for the former.
• David no longer wilfully sins because he has been taught and experienced the word and discipline of the Lord.

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

• Another well-known verse from Psalm 119 (though I suspect many who know the verse aren’t sure where it comes from).
• David describes the Lord’s words as ‘sweet’, with the metaphor that it is sweeter than honey. That may be an attractive comparison for those who like honey, but less engaging for those wo don’t. The idea of sweetness and honey is from the Hebrew for smooth, pleasant syrupiness or viscosity.
• David views the Lord’s commands and testimonies as smooth, pleasant and palatable.
• I’m not sure that I view all of the Lord’s word as pleasant and smooth all of the time.

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

• The Psalmist declares his experience - that he gets understanding from the Lord’s precepts. The word translated as ‘understanding’ is the Hebrew biyn (H0995) and means to mentally separate or distinguish.
• The Psalmist then declares that, in light of this, he hates every false way.
• In the verse the psalmist is demonstrating exactly the type of understanding he speaks of - he is separating God’s way from false ways. He is distinguishing between his experience of knowledge and falsehood.
• As we read and meditate on the verse, we, too, can gain understanding of the importance of truth and holiness and Godly wisdom, and a glimpse of how they operate together.

Continuing on to record my reflections on a verse of Psalm 119 each day that began here and left off here.

We’re looking at the twelfth of twenty-two stanzas of Psalm 119 - verses 89 to 96 prefixed with the letter lamed.

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

89. Forever, O LORD, your word is firmly fixed in the heavens.

• This verse firstly contains the idea that the Lord’s words are for perpetuity - continuing forever.
• They are everlasting decrees - with effect and power and effective and effectual forever. Our laws and codes come and go with changes in technology, demographics, economics, ’enlightenment’, progress (good and bad).
• To be ‘firmly fixed in the heavens’ reinforces this idea of universal application and relevance. They are set over and above us. Visible, yet unchangeable.

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

• One of the very few verses in the Psalm that doesn’t make some direct reference to the word of God (or testimony, or precept, or commandment, or law, etc). Verse 37 was the first.
• Continues the ideas of eternal endurance and immutability, but this time ascribing them to the Lord’s faithfulness and His commitment to His creation.
• Across these two verses what is eternal and immutable is both the efficacy of the word of God and His faithfulness.
• God’s faithfulness is seen in and demonstrated by His word.

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

• It’s not clear to me what ’they’ are. Is it the word of the Lord (from verse 89) or the earth (from verse 90)? I assume from the plural that it is the law or statutes of the Lord that stand?
• Matthew Henry takes a different view - that the ’they’ are the heavens and the earth because ’the stability of the ordinances of the day and night, of heaven and earth, is produced to prove the perpetuity of God’s covenant.’
• He continues that this fulfills the covenant promise to Noah recorded in Genesis 8:22.
• The NASB contains the word ‘ordinances’ fulfilling the concept that the vast majority of verses in this Psalm make reference to God’s law in some way. The first clause reads, ‘They stand this day according to Your ordinances’.

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

• Draws a direct connection or benefit between delighting in the law and being saved or redeemed from affliction. We don’t know what the affliction was or how David was saved from perishing by delighting in the law.
• It raises the question of whether I delight in the Lord’s word.
• Matthew Henry makes the point that, whilst we are not kept from affliction, we can be kept from perishing in it - of being kept through it.
• Matthew Henry finishes his commentary on this verse by saying, ‘His converse with God’s law, and his meditations on it, were his delightful entertainment in solitude and sorrow. A Bible is a pleasant companion at any time if we please.’

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

• A declaration by the Psalmist about the character of God’s word and the impact it has had on his life - the precepts of the Lord have given life to David, and, as a result, he declares to never forget God’s word.
• The word translated as ’life’ is the Hebrew chayah (H2421) usually translated as ‘revive’ and has shades of meaning covering nourishment, restoration or being made whole.
• The words or precepts of the Lord are the means of transmission of this revival or restoration but it is the Lord who is the source.

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

• The Psalmist sees and makes a direction connection between belonging to God, God’s word, and redemption or salvation.
• The word ‘save’ is the Hebrew yasha (H3467) and at its root means to be open wide or free. By implication it contains the idea of being made free or preserved.
• I see this idea of seeking the Lord’s precepts to include reading, study, meditation and obedience. There must be both a study of God’s word as well as the desire and intent to apply it.

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

• There have been a number of instances in this Psalm where David has lamented those who would seek to destroy his life and/or reputation and/or legacy and/or family and/or kingdom.
• The specific situation here is not known to us, but it may be a physical ambush that David was aware of or anticipating. Certainly there were occasions where Saul pursued David with murderous intent (1 Samuel 22 and 23 records some attempts).
• In the specific case of Saul’s pursuit of David, David’s response was shaped by the Lord’s testimonies (1 Samuel 24:6, 10).
• Our responses when we are suffering/attacked/persecuted must also be shaped by the Lord’s testimonies.

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

• An interesting contrast is drawn between ‘all perfection’ and the Lord’s commandments.
• Matthew Henry says David had seen the strongest (Goliath), the swiftest (Asahel), the wisest (Ahithophel) and fairest (Absalom) all fail and fall; but David had also seen that the word of the Lord is eternal.
• The Amplified Bible puts it this way: ‘I have seen that everything [human] has its limits and end [no matter how extensive, noble, and excellent]; but Your commandment is exceedingly broad and extends without limits [into eternity].’

It’s been good to get back to this Psalm.

As I wrote the other day, each fountain pen I have was bought for different reasons or for different attributes (beginner, demonstrator, flex nib, long cartridge etc). On top of that, each pen performs differently. What follows are my observations and comments on some of these attributes and performance. Some of these thoughts are personal and subjective whereas others are statements of fact about each pen.

1. Lamy Safari

+ Relatively cheap
+ Beginner indentations to assist pen holding
+ Replacement nibs easy to install, and relatively easy to buy
+ Smooth and comfortable to use
- Somewhat cheap feeling/looking
- Proprietary cartridges ^

2. Pilot Metropolitan

+ Somewhat classic look/feel
+ Relatively cheap
+ Snap cap feel/sounds solid
- Proprietary cartridges ^
- Suffers from nib creep ^^

3. Kaweco Classic Clear Sport

+ Demonstrator (in the clear)
+ Small and light
+ Can be used as an eye-dropper for dramatically increased ink capacity
+ Accepts short standard international cartridges
- Plastic body scratches/marks fairly easily
- Needs caps to be posted to be useable for medium to large hands

4. TWSBI Diamond 580AL

+ Larger pen
+ Interesting filling mechanism (twist piston)
+ Smooth nib (M) and clean writer
+ Relatively cheap replacement/additional nibs
- Easy to strip the plastic threads when disassembling/assembling
- Threads are reverse-threaded

5. Kaweco Brass Sport

+ Smooth writer (M)
+ Some heft or weight to the pen
+ Accepts short standard international cartridges
- Needs the cap posted to be comfortable to use

6. Noodlers Ahab Flex

+ Cheapish
+ Flex nib
+ Can be used as an eye dropper
- Ink accumulates on the bottom of the feed
- Suffers from nib creep ^^

7. Pilot Falcon

+ Flex nib
+ 14ct gold nib
+ Can be used as an eye dropper (if the finial seals properly)
- Proprietary cartridges ^
- Suffers from nib creep ^^

8. Retro 51 Tornado Lincoln

+ Antique copper look
+ Accommodates long (and short) standard cartridges
+ Uses a #6 size nib
- Suffers from nib creep ^^

9. Lamy Studio

+ Stylish looking pen with propeller-shaped clip
+ Smooth writer (LH oblique nib)
- Proprietary cartridges ^

So that’s the wrap up of my current pen stable. My most preferred pens to write with are the TWSBI 580AL, Kaweco Brass Sport and Lamy Studio.