egeiro

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.

This is the second post looking at a stanza of Psalm 119. The first looked at the first eight verses called aleph. This second stanza is called beth (apparently pronounced like ‘bet’). In Hebrew these eight verses all begin with the letter beth.

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

9. How can a young man keep his way pure? By keeping it according to Your word.

• A fairly well known and oft-quoted verse.
• Even though it refers to young men, it can be applied by/to all people - male or female, young or old. But the younger you start, the easier it is!
• David may² have been reflecting on some of his life choices and concluded that living life in accordance with God’s word would have saved a deal of pain, anguish and hurt.

10. With all my heart I have sought You; Do not let me wander from Your commandments.

• Not half-hearted searching and seeking, but with all my heart.
• David is asking that his seeking not be in vain - that he will not wander during the search.
• This search is not a one-off search, but a continual seeking and finding. The depth of the Almighty God is such that eternity will not be long enough for us to discover all there is to know about God.
• Matthew Henry observes, ‘The best are sensible of their aptness to wander; and the more we have found of the pleasure there is in keeping God’s commandments the more afraid we shall be of wandering from them and the more earnest we shall be in prayer to God for his grace to prevent our wanderings.’

11. Your word I have treasured in my heart, That I may not sin against You.

• Another well known verse. Sounds very Davidic to me.
• The word treasured is to hide, to hoard up, to reserve, lay aside and protect. It suggests to me an intentional act. It’s not like someone saying, ‘Oh, I just happened to have this bit of Scripture memorised’, but planned and intended.
• Matthew Henry makes some interesting comparisons in this verse. He says, ‘God’s word is a treasure worth laying up, and there is no laying it up safely but in our hearts; if we have it only in our houses and hands, enemies may take it from us; if only in our heads, our memories may fail us:’

12. Blessed are You, O LORD; Teach me Your statutes.

• Blessedness is now ascribed to the Lord. It had previously only been spoken over the believer/follower (verses 1 and 2).
• In verses 1 and 2 the Hebrew word translated as ‘blessed’ is esher (Strong’s number H835) which means happy. But in this verse it is H1288 barak which, at its core, means to kneel. So the implication is that God is one we would kneel before as an act of adoration.

13. With my lips I have told of All the ordinances of Your mouth.

• The first use of ‘ordinances’ as a descriptor.
• Speaks of the idea of proclamation - of declaring or speaking God’s word.
• Interestingly it is written in the past tense ‘I have told of all the ordinances’ rather than ‘I will continue to tell’ or ‘I intend to tell’.

14. I have rejoiced in the way of Your testimonies, As much as in all riches.

• Another verse in the past tense ’ I have rejoiced’.
• And this rejoicing has been in the way (manner, outcome, results) of the Lord’s testimonies. David is reflecting on the results of following the Lord’s teaching and he can conclude that it is joyous.
• He values the Lord’s testimonies as much as all riches. And this coming from a man who was king of an expanded and successful nation. Not at Solomon’s level of wealth, but what David had he used more wisely (most of the time).

15. I will meditate on Your precepts And regard Your ways.

• This is the first occurrence of the word ‘meditate’ in Psalm 119.
• To _meditate+ is to dwell on and ponder over - to reflect on and turn something over in your mind. Clearly you can only meditate on something that you have memorised or where the words are sitting before you.
• The idea of ‘regarding the Lord’s ways’ points firstly to understanding and then to obedience. And the best understanding will flow from having meditated on the Lord’s ways or precepts.
• In a way meditation can be viewed as not only reflecting and pondering on the word of the Lord, but also its implications for our lives - how we can be obedient to it, or to consider and repent of ways we have been disregarding or disobedient.
• So meditation is a positive activity - intentional reflection but with a view to taking action in the light of the truth we see.

16. I shall delight in Your statutes; I shall not forget Your word.

• We see a progression across verses 14 to 16 - from part tense, to future. I don’t know if this progression is intended or reflected in the Hebrew, but it exists in the NASB at least.
• This gives the idea or impression that studying/meditating/reflecting/delighting in the word of the Lord is something we are to persist in doing. Even if we didn’t do it yesterday but start today and continue tomorrow then we can say ‘I have delighted in Your word’ and ‘I do delight in Your word’, and ‘I will delight in Your word’.
• The phrase ‘I shall delight…’ shows intent and purpose. David doesn’t see the word of the Lord as being transitory and of limited value but a permanent marker in his days.

I’ve enjoyed this second stanza of Psalm 119. Whilst most of the verses are standalone, there are some connections and progressions between verses. What strikes me after just 16 days/verses is how all-encompassing Bible reading and meditation was to David, and how he attempts to portray that to us, some 3,000 years later.

This is my first post looking at a stanza of Psalm 119 which I’ve spoken about here and here.

The first staza of Psalm 119 is entitled ‘aleph’ - being the first letter of the Hebrew alphabet where each verse begins with this Hebrew letter¹.

The first eight verses, from the NASB®², interspersed with my comments read as follows:

1. How blessed are those whose way is blameless, Who walk in the law of the LORD.

• uses law.
• Being blessed can be read as being happy, though blessed sounds like it has more depth to it. It (to me) also connotes this blessing being granted or bestowed from another rather.
• From verse 1 the Psalmist sets up the premise connecting blessedness with legal/moral innocence with the word of the Lord.

2. How blessed are those who observe His testimonies, Who seek Him with all their heart.

• uses testimonies.
• Ties obedience in with seeking the Lord. Relationship and obedience and inextricably linked.

3. They also do no unrighteousness; They walk in His ways.

• uses ways.
• Once again moral innocence and obedience are emphasised.

4. You have ordained Your precepts, That we should keep them diligently.

• uses precepts.
• Diligence - particularly around precepts to morality is not a popular concept today.

5. Oh that my ways may be established To keep Your statutes!

• uses statutes.
• The phrase ’that my ways may be established’ rather than ’ I will establish my ways’ suggests that some external assistance may be required!

6. Then I shall not be ashamed When I look upon all Your commandments.

• uses commandments.
• A continuation of thought from the previous verse. Makes meditation on a verse more difficult when ideas flow across verses.

7. I shall give thanks to You with uprightness of heart, When I learn Your righteous judgments.

• uses judgments.
• First introduction of the idea of thankfulness and gratitude.

8. I shall keep Your statutes; Do not forsake me utterly!

• uses statutes.
• A recognition of possible consequences and judgement. That’s where Jesus comes in - but we need belief/faith.

So in this first stanza we see seven of the nine or ten different descriptors of God’s word being used. They are essentially interchangeable but I suspect there will be subtleties and nuances that arise as we go.

This year (all nine days of it) I’ve been taking advice that pastor Philip Henry gave to his son Matthew some 300 years ago. Matthew was the author of the well-regarded commentary he called An Exposition of the Old and New Testaments, but is more commonly known today as Matthew Henry’s Complete Bible Commentary. I wrote about this particular piece of advice mid last year. The advice is to meditate on a new verse from Psalm 119 each day. Loosely quoting his father, Matthew wrote:

Much of what we do, how we dress, where we go, what we eat and what we celebrate is built around or at least partly dependent upon seasons. A season is a period of time during which certain conditions exist or prevail which facilitate, encourage or discourage particular behaviours. Some seasons are designed to fit within a calendar year whilst other seasons can exist for much longer or shorter periods of time.