Psalm 119 Carson

7/31/2019 Psalm 119 Carson

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Psalm 119. The golden ABC of the word of God

This, the geatest example of the art of the alphabetic (‘acrostic’) psalm (see Poetry in the Bible),has a subject worthy of its skill. We do not know when it was composed and therefore cannot tell

how much written material was intended when it speaks of the word of the Lord, or hiscommands, precepts and promises. It is our privilege to sing these words in a day when the entire

written Scripture is available; it was the psalmist’s privilege to celebrate the fundamental reality

that, however it came and in whatever form it existed, the word of God is central to the life of

God’s people. Our God is a God who speaks and it is the possession of that verbal revelationwhich marks his people off from all others on earth.

In referring to this ‘word of God’ (which it does in almost every one of its 176 verses) the

Psalm uses nine main words. These can be listed in five groups: (i) The word originated in divinespeech. Word(s) (Heb. dābār , 9, 16, 17, 25, 28, 42, 43, 49, 57, 65, 74, 81, 89, 101, 105, 107, 114,

130, 139, 147, 160, 161, 169) and word/promise(s) (Heb. ’imrāh, 11, 38, 41, 50, 58, 67, 76, 82,

103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172) are both rooted in verbs of speaking. The

‘word’ is what God himself has spoken— whether directly, as to Abraham (Gn. 17:1) or to andthrough Moses or one of the other prophets (e.g. Ex. 3:5; 19:9; Am. 1:1, 3).

(ii) Two words are used which affirm that this word expresses the mind of God: laws (Heb.

mišpāt 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108, 120, 132, 137, 149, 156, 160, 164,

175) arises from the verb ‘to give judgment’, to make a decision what is right and what is wrong;statute(s) (Heb. ’ēdāh 2, 14, 22, 24, 31, 36, 46, 59, 79, 88); ’ēdut (95, 99, 111, 119, 125, 129,

138, 144, 152, 157, 167, 168) comes from the verb ‘to bear witness’: in his word God ‘bears

witness’ to himself, his nature and his truth.

(iii) The enduring significance of God’s word is expressed by decrees (Heb. hōq 5, 8, 12, 16,

23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171). Deriving from the

verb ‘to engrave’ it points to something ‘graven in the rock’ for perpetuity. (iv) The authority of the word and the love which prompted it are blended in the description

law (Heb torāh, 1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142,

150, 153, 163, 165, 174). While the word is used of authoritative imposition, at base it means

‘teaching’ and is specifically (Pr. 3:1) the instruction a careful father gives to a loved child.

(v) Finally, the word of God is designed for practical application to life. It is commands,commandments (Heb. miswāh, 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96, 98, 115, 127, 131,

143, 151, 166, 172, 176). If any distinction is to be drawn practically between this word and thenext, it is that command is the simple idea of ‘doing what you are told’ whereas precepts (Heb. piqqud , 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173)

suggests applying the word of God to the minutiae of life, and ways (Heb. derek 3, 15, 37 —

where NIV changes ‘ways’ to word ) is what is now called ‘lifestyle’. Across all these words there are certain sustained emphases, for example, the love of the word

of God (16, 30, 54, 70, 127, 140, 159, 167), commitment to obey (17, 34, 60, 100, 106, 129), the

word resolutely held to in times of difficulty (51, 61, 83, 87, 95, 109, 110, 143, 157, 161).Concern for the word is a ground for pleading for compassion (77) and deliverance (153); the

Lord is always as good as his word (41, 59, 65, 76, 116, 154, 170). This psalm is an inexhaustible

treasury. It is virtually entirely a psalm of prayer, for throughout it is addressed to the Lord andcomes from a heart of true humanity in all its frailty and failure. However great our aspirations to

obey, to keep the Lord’s word in the forefront of our minds and lives, we remain to the end like a

lost sheep needing the Shepherd’s care (176).



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Though occasionally writing a triplet (48, 176) the poet throughout devotes eight couplets to

each letter of the alphabet in turn. But, as always in Hebrew poetry, form is subordinate to

thought and each alphabetic section is a carefully composed statement.

1 –8 Aleph. The great ‘if only’. Typically of the whole Psalm the opening section asserts

that obedience to the word of God is the key to life. The great cry of v 5 is the pivot of thesection. Doubly blessed are those who live by his word with constancy and commitment (1 – 3) —

for it is his word and he intended it to be obeyed (4). Oh that I were like that (5) — for then there

would be no disappointed hopes (6) but rather praise (7). With God’s help I will obey (8). 1 – 4 areobjective: these are the facts. Blessed (1 – 2) under divine approval; blameless, a life fully

‘integrated’ round the Lord’s law, outwardly (walk ), inwardly (heart ); do nothing, ‘have

determined to do nothing’. You (4), emphatic, ‘You yourself’. 5 – 8 are subjective: personallonging, expectation and resolve. Steadfast. This is the ideal of ‘being set in our ways’. Shame,

finding life a disappointment. Your decrees (8) is emphatic, matching the you of v 4.

9 – 16 Beth. The absorbed heart. Aleph expressed longing (5) but the practical way

forward is to focus that longing on God’s word and on to the Lord himself (10, 12). The case isposed of a young man, i.e. a situation where the life of purity is under constant pressure. The

possibility of a pure life depends on the direction of the will (10), the contents of mind andmemory (11), the pre-occupations of the mouth (13), and of the emotions (14, 16), the subjects of

thought (15, 16). The outward life (way), arises from inner factors, all absorbed in the word but

centralized on the Lord in praise and instruction (12). 9 How, a practical question, ‘By what

means?’ The problem is outward (9), but the answer (10– 16) is inward. 10 The deliberate

direction (seek ) of the heart (the whole inner being) Godward and the exercise of specific prayer.

11 The heart stored up with the word is the antidote to sin. 13 The verse opens with human lips

and ends with the divine mouth: talking to oneself or to others, our conversation replete with whatGod has spoken. 15 Up to this point the main verbs have been ‘perfects of determination’ (‘I am

determined to seek … to hide … to recount … to rejoice’). Parallel thoughts are now taken up in prayer: ‘O please let me meditate … consider’. Our commitments must be bathed in prayer. 16 Afinal quiet resolve centres on a proper use of the emotions and the memory (16).

17 –24 Gimel. The Lord’s dependant. The verses belong together in pairs: 17 – 18 (acts of God enabling obedience) are matched by 21 – 22 (acts of God punishing disobedience and

rewarding obedience); 19 – 20 (the psalmist as an alien on earth) are matched by 23 – 24 (the

psalmist as an object of rebuke). Our passions do not make the life of holiness easy (9); neither,says Gimel, do our circumstances. The earth is an alien place (19); society contains those who

desert the word (21), personal — even official — opposition is encountered.

How are we to live the life of God in the courts of earth? First (17 – 18), by requesting divine

action. Do good , ‘make full provision for’. Open. In the ‘full provision’ sought, one thing isspecified: the ability to understand the word in all its wonder. Secondly (19 – 20), by recognizing

the realities of the situation and maintaining a true priority. Stranger , resident alien. Yet,

notwithstanding the potential difficulties of such a life, it is not earthly comfort, provision, or

even home-going that is sought, but a knowledge of God’s word as an all-consuming longing.Thirdly (21 – 22), the negative equivalent of the foregoing: longing for divine provision (17 – 20)

matched by avoidance of divine displeasure through committed obedience. Fourthly (23 – 24), at



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whatever cost (even the disapproval of influential people), the Lord’s word dominates mind,

emotions and the practical advice that directs life.

25 –32 Daleth. Time of trouble, time of …? The Gimel situation, an alien in a foreign

environment, is real. Humiliation (25), weariness (28), temptation (29), potential disappointments

(31) are all part of life. Things ‘get us down’ (25, ‘My soul cleaves to the dust’), life becomes toomuch (28, ‘My soul is sleepless with depression’). But, more than anything else, the time of

trouble is to be a time of prayer.

These eight verses contain seven prayers. Prayer for renewal ( preserve, 25), for progress inknowledge (26 – 27), for strength in need (28), for grace, divine favour to the meritless needy (29),

for a favourable outcome (31). The time of trouble is also a time of special commitment, to fix

the mind on his wonderful word (27), to choose and set the heart on his truth (30), to meet trouble

with obedience (31, ‘I cleave to your statutes’), to make the effort, (‘I will run’). But the time of trouble is also a time of rest, for God will always be true to his word (25b, 28b, 2 9b, better ‘inaccordance with your law’).

33 – 40 He. Inner renewal, the heart kept whole. The spirit of dependence continueswith nine requests in eight verses. But the threat to running in the Lord’s way (32) is not here a

hostile environment (Gimel) nor the difficulties of life (Daleth) but the wayward heart whichwants to obey (34) but can so easily be drawn away to selfish ends (36) and follow the

enticements of the eyes (37). There is thus a tension in the heart itself: heart-loyalty threatened by

heart-disloyalty. The solution is prayer: only the Lord can keep the ‘way’ obedient (33, to follow,

(lit.) ‘the way of your decrees’), the heart whole (34), direct us to true happiness (35), keep usfrom unworthy pursuits (36 – 37), save us from disappointment (39, disgrace) and renew the

springs of life (40, preserve). The section is in three parts: 33 – 35, total commitment, keeping

God’s word with the whole heart; 36– 37, inner threats, the divided heart; 38 – 40, divine, faithfulcare and supply.

41 – 48 Waw. Steady progress. Each verse in this set begins with ‘and’ (omittedthroughout by NIV and in v 42 translated then). This is not just a device to provide for the letter

Waw (which, as a prefix, means ‘and’) but is the whole point of the section: there are things

which follow in sequence. The preceding sections have wrestled with the problem of living thepure life (Beth) in an alien world (Gimel) full of pressures ( Daleth), and with a divided heart

( He). One ingredient is important above all others, the Lord’s promised unfailing love andsalvation (41) — the love which knows, cares, provides and never fails and the salvation that steps

in to deliver at every moment of need. Hence the significance of the ‘and’ with v 41, as if to say‘and of course this too’. Then come the ‘things that accompany salvation’ (42– 48). 42 – 43 share

the theme of spoken testimony: those who know the Lord’s love and salvation speak of it. His

word can be trusted to provide the answer even to the hostile questioner (42), but (43) the wordcan only be used by divine consent and there must be sensitive dependence on divine goodwill at

all times. 44 – 46 are linked by a form of verb which goes beyond I will to ‘I promise I will’.

Testimony requires the context of an obedient life (44), a life which demonstrates the true

freedom which obedience brings (45). On this basis there is no embarrassment or fear of disappointment even in witness to kings (46). 47 – 48 are linked by love of the word, for the mouth

that speaks the word (42, 43) and the life that exemplifies it (44 – 46) must arise from a heart that

loves it.



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49 – 56 Zayin. Trustee of the word. Many things prompt the reaction ‘Why should I

bother any more?’— trouble (50), scornful opposition (51) or because nobody else seems tobother (53). In such times, the psalmist still centred his life on the Lord’s word, finding thatdivine promises brought renewal (50, preserves), that the time of opposition was the very time to

hold firm to the Lord’s teaching (51), that his laws ministered comfort (52), that life’s darkness

must be met with resolute ‘keeping’ (the servant’s ‘keeping’, 55) and constant conservation (56,obey, lit. ‘keep intact’), the Trustee’s keeping. 49 – 50 The word of hope and comfort. Word … promise, ‘speech’. The word originates in the mouth of the Lord; consequently it conveys (sure)hope and is a quickening force (50, preserves, ‘renews’). 51 – 52 The word held fast againstscorners: unrestrained opposition met with undeviating commitment bringing comfort . 53 – 54 The

word in sorrow and song. People observe different standards and the world is an alien place

(lodge, 54, ‘live as an alien’, see v 19). These pressures do not mould him but revolt him andmake the joys of the word the more precious. 55 – 56 The word to be kept, see above. The Zayin-

section balances any impression the Waw-section created that life is an unbroken triumph. The freedom the word brings (45), the boldness (46) and the delight (47 – 48) must be safeguarded by

the often grinding task of gripping resolutely to the word.

57 – 64 Heth. The ordering of life. The section opens and closes by addressing the LORD,his sufficiency for me and his faithful love as filling all life. How do we react to one who is allsufficient (57 – 60) and how do we live in relation to one whose love is to be found everywhere

(61 – 64)? We are like the tribe of Levi (Jos. 13:14, 33; 18:7) who needed no other source of

supply than the Lord. Our response to this is fourfold: pledged obedience (57), heart-felt seekinghis favour and unmerited grace (58), thoughtful self-reformation (59) and prompt obedience (60).

In a word, a life committed to his word, trusting his promises and conforming to his statutes.

Outside there are opponents to face (61), a programme to organise (62), friends to cultivate (63)

for in every situation and place — whether hostile, secret or corporate — his (unfailing) love iseverywhere. Every situation must therefore be used to delight him — holding the word in

adversity (61), ordering life to make time to delight in the word (62), making friends of thosewho follow the word (63).

65 –72 Teth. Graduating in the Lord’s school. In Heth we are called to a personal

reordering of life in the light of what the Lord is; Teth dwells on the Lord’s redirection of our lives. We are pupils in his school of affliction (67, 70), he is Principal of the school and the

graduation award is the treasure of his word. 65 – 67 The surprising benefit of affliction. The Lord

has kept his word by doing good to his servant (65, (lit.) ‘You have done good …’); this leads theservant to request more teaching (66), confident in what the Lord commands even though the

school in which he received the benefit was that of affliction. 68 – 70 The benefit of a resolute and

rejoicing heart. Come what may, because the Lord is good he can only do good. We can therefore

be ready pupils in his school, committing ourselves to counter lies with wholehearted trusteeshipof his word (cf. 56) and to develop true sensitivity of heart by delighting in his law (70). 71 – 72

Benefits in the school of affliction. It was in this school that he learned the Lord’s decrees (i.e. his

word as designed for our obedience) and learned too what a treasure his law is (i.e. his word as

designed for our instruction). Note the prominence of the idea of ‘good’ in this section: what theLord has done (65, see above), what he is (68) and what he bestows on us in his school (71 – 72).



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73 – 80 Yodh. Making suffering a testimony. In affliction the psalmist himself reaped

benefit (according to Teth), but now we find that he is concerned so to live in affliction that thebenefit can touch others also. The same human agents of affliction reappear (78, cf. 69) but he

prays to bear with their hostility in such a way that those who fear you may experience joy

through his steadfastness of hope (74) and gather to him in fellowship (79). The section begins,

centres and ends with prayer for personal good; it moves to prayer for others and the influence of good example; and it balances the two agents in affliction: the faithful Lord and hostile people.

73 Formed me is rather ‘established me’: hence ‘you have made me what I am and put me where

I am.’ Made includes all the forces by which the Lord moulds our characters. Life’s ‘pressures’are the hands of the Potter. Understanding. The prayer is not for teaching but for ‘discernment’,an ability to see to the heart of his truth. This section majors on the inward appreciation of the

word: discernment and learning (73), confidence for the future (74), knowledge (75), comfort(76), delight (77), meditation (78), and a blameless heart (80), i.e. an inward being in which

every capacity is perfectly integrated around the word. This was his prayer, aim and commitment

in a time of affliction (75) and undeserved hurt (78)!

81 – 88 Kaph. The end of the tether. Affliction continues. His opponents are the same (85,cf. 69, 78), the suffering is unmerited (86, cf. 69, 78) and he has reached the end of endurance.

81 – 84 express urgency and plead that the Lord will change the situation; 85 – 88 pray for help andrenewal (88, preserve, ‘renew’) within the situation. The whole section is a prayer, alternating

statements with pleas as he sets before the Lord the facts as well as the needs of life: and this is

the primary lesson to learn, that at the end of our tether there is a place called ‘Prayer’. Very oftenprayer is the first casualty of suffering, whereas it is in reality the surest remedy. Suffering is

often long-drawn-out — faints (81), fail (82), how long (84) — but at the end of the tether there is

also a place called ‘Hope’ (81–82) and another called ‘Obedience’ (83, 87). Suffering can bring

extreme discomfort. It can arise from hostile people, and be undeserved but their breaking of thelaw of God (85) must be outdone by our obedience (88). The trustworthy word remains our rule

for the present (83, 87, 88) and our hope for the future (81 – 82).

89 – 96 Lamedh. Word without end. The Hebrew word ‘for ever’, occurring as eternal

(89) and as never (93), divides the section into two parts: the Lord’s word and commitment to the

word are alike ‘for ever’. Thought moves from the word in heaven (89) to the word personallyenjoyed (92), and then from the word personally enjoyed (93) to the word in its own boundless

nature (96). Your word (89), expressing as it does the nature and the will of the Lord, is the fixed

point of heaven. But the Lord is the same on earth (90). His faithfulness, unvarying consistency,remains, undergirding successive generations of people and giving stability to the earth they

inhabit. Indeed, such is his enduring changelessness that he is the same today and such is his total

sovereign sway that all things — good and bad alike — do his will (91). On the personal level it is

the same. The enduring word gives durability to the one who delights in it. This naturally leads tocommitment, for the word which guarded from perishing equally brought renewal ( preserved ,

93). Such commitment to the word marks those who are the Lord’s (94). Still in the same period

of hostility (95, cf. 69, 78, 85), it will be spent in pre-occupation with the Lord’s statutes (his

word declaring what he is and requires). This is the way to life for ‘In everything finite I see a

limiting factor but your commands mean real freedom’ (96, cf. 45).



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97 – 104 Mem. The delightful word. The substance of this section is bracketed by the two How exclamations: 97, how I love, subjective delight in the word; 103, How sweet , the objectivedelightfulness of the word. V 104 is a concluding summary. We are taught (97 – 100), that the

delightful word informs the mind: as love of the word issues in protracted meditation on it, a

wisdom is imparted that is superior to threat (98), greater than human wisdom (99), excelling

tradition (100). Furthermore the delightful word directs the life (101 – 103): it teaches what toavoid, and what to do. It is the teaching voice of the Lord himself and is intrinsically delightful.

In summary (104), this is the way to a sound mind (understanding, grasping and discerning the

truth), to reliable emotions (hate) and to right living ( path). Note the sequence: consistentlysustained meditation (97, 98, 99) becomes obedience (100), the power of the word to change our

lives. Obedience (101) arising out of recognition of the divine authority of the word (102)

becomes delight (103).

105 – 112 Nun. The practical word. The harsh realities of life common to previoussections are present here as undefined suffering (107) and wicked snares (110). This is the context

of what is said about the word. It is meant for real living in a real world. As with all the sections,

this has a clearly defined structure:

A1

(vs 105 – 106) the word as a guide for life and a solemn response: the light and the oath.B1 (vs 107 –108) The word in the Lord’s hand amid life’s troubles, able to renew and to teach.

B2

(vs 109 –110) The word in human hands amid life’s troubles, remembered and obeyed.

A2

(vs 111 – 112) A joyful response and the word as the guide for life: possession and direction.

105 Lamp … light. Probably the lamp to illumine the next step, the light to illumine the path

ahead. 106 Oath The idea of deliberate commitment is strong in this section. The verbs in 109,

110 express determination: ‘I am determined not to forget … not to stray’. We must not expect todrift by accident into devotion to the word! 107 Preserve, ‘renew’. 108 Willing praise, ‘freewill

offerings’, deliberate, self -imposed devotions. 109 – 110 combine risks necessarily undertaken inthe course of life with risks encountered by the hostility of others. Thus every possible hazard isincluded: the whole precarious course of life is to be kept under and within the word. 111 – 112

The rejoicing heart must be linked with the ‘directed heart’ (112) lit. ‘I have inclined/directed my

heart to do your decrees’. Joy without obedience is frivolity; obedience without joy is moralism.

113 – 120 Samekh. Singlemindedness, not compromise. The psalmist stands in contrast

to the undecided, the evildoers, the wanderers and the wicked. The observable ground of distinction is the word, loved (113, 119), conserved (115, cf. 56), the place of refuge and the

ground of hope (114), the focus of a steady regard (117, (lit.) ‘I will/O may I always keep mygaze fixed on …’). But the inner distinguishing reality is the Lord: for hoping in the word is

sheltering in the Lord (114); the word is the commands of my God (115); fearing the word andfearing the Lord belong together (120).

To the contrary the compromisers and the wicked in rejecting the word are rejected by the

Lord (118): Wrong with his word, they cannot be right with him. In this way Samekh developsthe commitment-emphasis of Nun. Such commitment is not optional nor negotiable, but intrinsic

to living with the Lord in fellowship and peace. The structure of the section clarifies its message.



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A1

(vs 113 – 114) Love and shelter

B1

(v 115) Decisive separation

C1

(v 116) Prayer for upholdingC2 (v 117) Prayer for upholding

B2

(v 118) Divine rejection

A

2

(vs 119 – 120) Love and fear

Thus this section seals with a distinctive person, inwardly (113), upwardly (114) and outwardly

(115); a supported life, according to promise (116), bringing deliverance (117); and adiscriminating God: the ground of rejection (118); a different reaction: love (119) a true fear

(120).

121 – 128 Ayin. A plan for perilous times. The Lord’s servant sees that, notwithstandinghis determination to be a light in the world, oppressive and arrogant people are becoming

dominant — and how much longer he can hold out (123)? Divine truth is discounted and the

‘bottom line’ is that only divine action will suffice (126). Act (126) is the same verb as done

(121), as if to say ‘all my endeavours are failures; you take over’. In this way 126 is the climax towhich 121 –125 lead, but it is also a ‘pivot’ between two verses of prayer (124– 125) and two

verses of allegiance (127 –128). To say ‘I can do no more’ (121–123) and ‘You must act’ (126) isfar from being and opt-out. The proper prayers of the servant for personal safety modulate into

prayers to learn and understand divine truth (125). Furthermore, asserting the necessity for divine

action carries with it a consequence ( Because, 127a, 128a, should be ‘Therefore’): to love the

Lord’s word as our chief treasure (127), to accept its complete correctness (128a, (lit.) ‘all your precepts in every matter’) and to abhor every alternative (128b). Do we learn here the context in

which the Lord, should he so will, grants revival? Prayer, knowledge and love of his truth, hatred

of false ways.

129 – 136 Pe. The double-filament light. In Ayin exhausted eyes could see only agathering darkness. Now a door opens on to light — the light of the word (130) which, before thesection ends, has become the light of the Lord (135). Yet the situation is the same: his own

appreciation of the supernatural quality of the Lord’s word (129) bracketed with his grief over the

flouted word (136). Between these brackets lies:

A1 (v 130) The light of the Lord’s word

B1

(vs 131 – 132) Divine mercy, satisfying hunger for the word

B2

(vs 133 – 134) Divine redemption, bringing freedomA2 (vs 135) The light of the Lord’s favour

129 Wonderful, rather like our word ‘supernatural’. Obey, ‘safeguard/conserve/keep intact’,

(cf. 56). What is unique requires guardianship. 130 Unfolding (lit.) ‘door, opening’. The meaningmay be that when the word opens like a door, the light of the Lord floods through. This is part of

the supernatural quality of the word. Simple. One who, left alone, would lack guiding principle.

131 – 132 Longing for the word and love for the Lord belong together. It is only by mercy (divinefavour to the undeserving) that the word is fed to the hungry soul. 133 Rule, ‘have mastery’ sothat freedom to obey the word would be restricted or destroyed. 134 Redeem, ‘pay the ransom

price’, take upon yourself whatever cost is required.



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137 – 144 Tsadhe. Righteous Lord, righteous word. How is it that when the word gives

light the Lord gives light (130, 135)? Tsadhe replies: Because the Lord perfectly and eternallyexpresses and conveys himself in his word: He is righteous (137) and his word is right (eousness)

(144), His statutes (138) are ‘commanded in righteousness’ and (142) his own righteousness is

everlasting. The ‘match’ between the two is perfect. 137 – 138 The word expresses the Lord.

Laws, the Lord’s decisions, revealing his mind; statutes what he ‘testifies’, revealing himself;laid down, ‘commanded’, revealing his will. Thus he who is righteous gives righteous

commands. He and his word are one. 139 – 140 The word captivates the Lord’s servant. Faced

with enemies his first concern is for the prestige of the word; faced with the word in all its refinedpurity (thoroughly tested , ‘exceedingly refined’) his heart goes out in love. 141 – 142 The word

pre-occupies his mind. Status (lowly) and repute (despised ) are unimportant compared with

holding the word clearly in mind. The eternally righteous Lord has spoken and his word is ‘truth’itself. What personal consideration could outweigh this? 143 – 144 The word brings life. Quality

of life is threatened by trouble and distress (143, ‘adversity and pressure’) but a diff erent quality

of delight is imparted by the word. Consequently the target of prayer is understanding,

‘discernment’, because this is the way into the life that is life indeed.

145 – 152 Qoph. The felt presence. The two halves of the Qoph-section correspond toJames 4:8, ‘Draw near to God’ (145–148) ‘and he will draw near to you’ (149– 152). Vs 145 – 146are linked by the common word I call; vs 147 –148 begin with the same verb, (lit.) ‘I forestall …my eyes forestall …’ and together encompass a twenty-four hour session of prayer and Bible

meditation. In v 149 prayer rests not on human pledges but on the Lord’s love; vs 150– 151

contrast two ‘nearnesses’ and v 152 round off the section with the truth of the eternal word. 145 –

148 Near the Lord. Prayer is (i) inseparable from obedience. Without serious moral commitment,

intercession is merely self-seeking; (ii) inseparable from self-denial: not that our urgency makes

prayer effective but in real prayer there is an element of sacrificial commitment; (iii) inseparablef rom God’s word. Without his word we cannot know what we may allowably expect or ask. 149 –

152 The Lord near. The nearer life’s threats the nearer the Lord. Near (151) is a ‘next-of-kin’word. The Lord has pledged himself to be our nearest relative who, in our helplessness, takes allour needs as his own. His nearness is thus linked with his unchanging love — pledged loving

fidelity; and our assurance that he is our next-of-kin rests on his unchanging testimony ( statutes)

to what he is and does. But furthermore, because the Lord and his word are identified (see Pe,

Tsadhe), the word is his life-renewing (149, preserve) agent.

153 – 160 Resh. Three reliable things. The reliable psalmist who does not forget the word(153), the reliable Lord (154, 156, 159) and the reliable word which never changes (160). But

human reliability cannot be taken for granted. Life is marked by suffering and the eroding

presence of wicked and faithless (‘treacherous’) people. Life needs constant renewal which

depends on the Lord’s love, promise and decision. This reiterated prayer for renewal constitutesthe heart of the section.

153 – 154 (A1 ) See my need. Defend my cause. The psalmist is suffering accusation. Redeem

(like near , 151) belongs to the next-of-kin vocabulary: the ‘redeemer’ identifies with his troubled

kinsman, takes and discharges all his debts, undertakes all his needs. Within this troubledsituation fidelity to the word continues. 155 (B1 ) The wicked. Those who dissociate from the

word can expect no divine saving intervention. 156 – 157 (C) Many compassions. Many foes.Compassion is the readily moved love of the Lord. Great is the same word as many. His love



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runs to meet us and is equal to every threat. 158 (B2

) The treacherous. Unreliable with people,

they have no commitment to the word. 159 – 160 (A2

) See my love. Warned by the experience of

those who ignore the word (158) and can expect no deliverance (155) the psalmist affirms hislove for the word and the word’s eternal truth.

161 – 168 Sin and Shin. Treasured word, constant life. If we follow the distribution of the initial letters Sin and Shin, this section falls into three parts: 161 – 163, 164 – 166, 167 – 168.

They deal with, respectively, the constant heart (what it fears, what it treasures, what it loves), the

constant life (praiseful, unstumbling, obedient), and the constant keeper (obeying ‘keeping’ that

springs from love, obeying ‘keeping’ that aims to please). Love occurs in each section: the

constant heart safeguards its love for the Lord’s teaching (163) by a corresponding hatred of the

false; the constant life enjoys peace (wholeness; peace with God, with people, and peace of mind;

a rounded life) in consequence of loving the Lord’s teaching (165); the constant keeper ismotivated by love of what the Lord has testified of himself (167). The life that is determined to

be constant — under pressure and in devotion — finds enrichment and peace; but it also encounters

moral conflict, for there is no such thing as unchallenged constancy. The choice is between what

to love and what to hate; the battle is for patient continuance until the Lord acts. But it isobedience that is the hallmark of love and it is by obedience we please the Lord (168).

169 – 176 Taw. Straying but obedient! 169 – 170, linked by before you, are both prayersfor a hearing and ask the Lord to act according to his word, working inwardly (understanding,

‘discernment’) and outwardly (deliver ). 171 – 172 linked by references to lips and tongue, are bothprayers for responsiveness, for the word taught and recognized for what it is. 173 – 174 ask and

long for divine action, basing the requests on the response (chosen … delight ) already made to

the word. 175 – 176 focus on personal needs, the sense of ebbing vitality and the tendency to stray.

The clue to vitality and to recovery is the sustaining and unforgotten word.The first four verses (169 –172, which could be entitled ‘Lord, hear!’) focus on the psalmist’s

voice, with the themes of prayer and praise centred on the word as that which God has spokenand which is received as teaching and command. The last four verses (173 – 176, which could be

entitled ‘Lord, act!’) are the voice of testimony ( I have chosen: long … strayed … not forgotten)

arising from the will, the emotions, the life itself and the mind/memory concentrated on the word.

Each set of four verses ends with the word as command (172, 176). A fitting concluding section

indeed!1

1Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ps 119). Leicester, England;

Downers Grove, Ill., USA: Inter-Varsity Press.

Psalm 119 Carson

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Transcript of Psalm 119 Carson