egeiro

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.

A couple of months ago I mentioned that I was reading in the early part of Luke’s gospel using Search the Scriptures to guide my reading and questions. I’ve since completed that, done some reading/studying in 1 Peter using a different method and have recommenced Search the Scriptures reading in Genesis.

In just the second week of readings from Luke I came across three instances where the Bible text didn’t accord with what I been told it meant over the years. It’s my fault because I had blindly accepted and believed what people had told me without checking and without question. These three teachings or statements are:

My first use of a fountain pen (aside from the obligatory use of ‘cartridge pens’ back in primary school in the mid-70s) was around October 2015. At the time I was doing some journaling along with my Bible reading and recognised that my handwriting was pretty ordinary. I did some research¹ and came across the idea that writing with a fountain pen can improve one’s handwriting because you generally slow down a little and take more care with the letters being formed.

For some reason every six or twelve months I tend to switch Linux distros. Some of that history can be read here, here, here, here, here and here.

My mid-2021 switch has been from Fedora 32 running Gnome 3 to Arch running i3. What precipitated this flip? A couple of things: a new release of the Gnome Desktop Environment had been released and Fedora seemed a little slow (to me) in making it available in their stable branch. Whilst I can appreciate the stability and certainty that brings many users, in this case I wanted to try out Gnome 40 a little sooner. I realise I could have moved to the development branch (called Rawhide), but I instead opted for a clean install of something else. Interestingly (to me, anyway), that decision to move to Gnome 40 is what also moved me on from Gnome to re-look at some tiling window managers. But more on that shortly.

Over the past week-and-a-half I’ve been spending time reading the early stages of Luke’s gospel. I’m not reading aimlessly or randomly but have begun using Search the Scriptures - which is a book first published in 1934 and revised in 1949 and 1967 that seeks to encourage regular, systematic Bible reading and study.

The material in Search the Scriptures covers the entire Bible and contains studies to take exactly three years if it is used daily. A day’s study involves reading a portion of Scripture and then answering two or three questions about that day’s reading.

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.