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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
Psalm 119. This psalm celebrates the gift of God's Torah, or covenant instruction, as the perfect guide for life. It thus belongs conceptually with Psalm 19 and overlaps with such wisdom psalms as Psalms 1 and 112. It is far more extensive, and far more elaborate, than they are; it is the longest psalm (and the longest chapter in the Bible, longer than many of the books) and the most carefully structured. By singing and praying its contents, one expresses heartfelt admiration to God, who has so lovingly bestowed this great gift upon his people, and fervent yearning for one's personal life to reflect the loveliness and goodness of the Torah. The psalm's structure observes a strict acrostic pattern (see ESV footnote at 119:1): there are
The psalm uses a number of terms for God's covenantal revelation: "law" (v. 1: Hb. torah, i.e., instruction); "testimonies" (v. 2: Hb. ‘edot, i.e., what God solemnly testifies to be his will); "precepts" (v. 4: Hb. piqqudim, i.e., what God has appointed to be done); "statutes" (v. 5: Hb. khuqqim and khuqqot, i.e., what the divine Lawgiver has laid down); "commandments" (v. 6: Hb. mitswot, i.e., what God has commanded); "rules" (v. 7: Hb. mishpatim, i.e., what the divine Judge has ruled to be right); "word" (v. 9: Hb. ’imrah and dabar, i.e., what God has spoken). Except for "precepts" (which appears only in the Psalms), all of these words can be found in Deuteronomy (e.g., Deut. 4:8, 44-45; 6:1; 33:9), and denote God's Word, focusing on its role in moral instruction for his people. The person who will "keep" God's instructions (Ps. 119:2: Hb. shamar and natsar, i.e., attend to them carefully, watch over them, treasure them) will find that his "way" (v. 5: Hb. derek and ’orakh, i.e., the moral quality and orientation of his life) will more and more reflect God's own character (cf. 18:30; 145:17). (See chart.) Only a few verses in this psalm lack an explicit mention of God's Word: 119:84, 90-91, 120, 122, 132, 149. The psalm calls these instructions "righteous" (vv. 7, 75, 123, 138, 144, 160, 172), "true" and "sure" (vv. 86, 138, 142, 151, 160), and worthy of trust, hope, and faith (vv. 42, 43, 66). All of these are attributes of God himself, and it is no surprise that God's words would partake of his character. Indeed, the law expresses God's own "steadfast love" (v. 124; cf. vv. 41, 64, 76, 88, 149) and "faithfulness" (vv. 89-91). This psalm reflects the view that the Lord, who abounds in steadfast love and faithfulness and who therefore freely and fully forgives his people when they confess their sins (Ex. 34:6-7), loves his people without limit, and therefore also guides the faithful in the way of life that is genuinely good and beautiful (cf. Ps. 119:124). The psalm speaks the language of one ravished with moral beauty, to which there is only one fitting response--to try to reproduce this beauty, as much as possible, in one's daily life. There is no pretense of perfection here (cf. v. 5), only yearning, and trust (vv. 41, 176), and dependence on God (v. 125). To say that these commands are "true" (v. 160) is to confess that, with all their elements geared to a particular culture and phase of redemptive history, the principles that underlie them are founded on the very nature of things, and of God. This is why Christians can sing these words with the same yearning, trust, and dependence. The psalm does not tell who its author was, nor when it was written. Many scholars think it comes from after the Babylonian exile, but this cannot be proven. The psalmist identifies with the faithful among God's people, when they face trials (vv. 50, 67, 71, 75, 107, 153), and when they suffer contempt and ill treatment for their faithfulness, even from members of God's people who reject his grace (vv. 22-23, 39, 42, 51, 61, 69, 78, 84-86, 95, 121, 122, 134, 150, 157, 161). Even when many of God's own people forsake him (vv. 21, 53, 139), there will be those who want to pursue faithfulness. This fits, e.g., the time before Ezra and Nehemiah carried out their reforms, but it fits many other times as well. The words of this psalm can enable Christians to embrace its aspiration, both when they sing it and when they use those words as prayers for illumination as they attend to God's word in public and in private.
119:5 The goal of the whole psalm is that each member of the congregation would share in this eager yearning.
119:11 stored up your word in my heart. By careful memorization and pondering (see note on 1:2); cf. 119:97.
119:18 Open my eyes. Give me insight beyond my abilities. wondrous things. Probably the wondrous works recorded there and what they reveal of God himself (cf. v. 27; Ex. 3:20; Josh. 3:5; Ps. 78:32; 145:5).
119:21 insolent, accursed ones. In the psalm, these are Israelites who reject the covenant, who wander from your commandments. See vv. 51, 69, 78, 85, 122; 86:14.
119:23 princes. In this psalm, these are rulers among God's people, who might use their power to suppress the faithful. Cf. vv. 84, 86-87, 121-122, 134, 150, 157, 161.
119:32 enlarge my heart. Or "make my heart broad"; cf. 1 Kings 4:29, where "breadth of heart or mind" is an expanded ability to perceive God's truth.
119:36 Incline my heart. As in v. 5, the singer knows that God must supply the deepest motivation; cf. v. 112; also 141:4; 1 Kings 8:58; Prov. 2:2.
119:41 steadfast love. A recurring theme of the psalm (vv. 64, 76, 88, 124, 149, 159). It is the genuine experience of God's grace and mercy that impels the faithful to seek his moral guidance (see notes on 25:6-7; 25:8-11). salvation. See note on 3:2.
119:43 my hope is in your rules. Cf. vv. 49, 74, 81, 114, 147. For hoping in God, cf. 33:22; 131:3; 147:11; for hoping in God and in his word, cf. 130:5, 7.
119:46 before kings. Like Daniel and his friends, or Ezra and Nehemiah.
119:53 Hot indignation. Mixed with sorrow (v. 136), because these who forsake are Israelites, bound to love and obey the Lord. Contrast v. 87.
119:59-60 When I think on my ways. The believer considers his own character and conduct, in order to bring them into greater conformity to God's commandments.
119:63 companion of all who fear you. Among the pious there should be a bond of love and loyalty. Cf. vv. 74, 79.
119:83 like a wineskin in the smoke. An unused wineskin, hanging in the rafters, becomes shriveled by the smoke; this is an image of one's vitality "drying up."
119:89-91 These verses stress how God's word expresses his faithfulness, and its terms are therefore firmly fixed.
119:96 The Lord's broad commandment has no limit to its perfection, because it partakes of God's own limitless perfection.
119:98-100 wiser . . . more understanding . . . understand more. Because, in the setting of the psalm, neither my enemies nor my teachers nor the aged attend carefully to God's word.
119:104 understanding. See note on Prov. 3:5. hate. Cf. Ps. 119:128, 163.
119:105 lamp . . . light. See note on 112:4. The common style of lamp in ancient Israel was a small bowl with a pinched lip which was used to support a wick.
119:106 sworn an oath. Perhaps like that of Neh. 10:29.
119:108 freewill offerings. See notes on 54:6-7; 56:12-13; 66:13-15. The piety of this psalm is intensely personal, and the liturgical ordinances of the covenant are part of it.
119:113 double-minded. Cf. 1 Kings 18:21; these are people who should be devoted to the Lord but who allow their loyalties to be divided. The strong terms hate and love refer not so much to irrational emotions as to deliberate rejection and adherence. Cf. Ps. 119:158; see also v. 118, where this reflects God's own attitude.
119:126 time for the Lord to act. When God's law has been broken by his own people and they seem to get away with it, it seems that God is inactive; this is a prayer that he would vindicate his own justice for the sake of his faithful.
119:130 The unfolding of your words. As they are pondered, explained, and understood. gives light. See note on v. 105. the simple. Cf. 19:7; see Introduction to Proverbs: Character Types in Proverbs; Prov. 19:25 and note.
119:136 Cf. vv. 53, 126. The streams of tears are probably for sorrow and pity toward the unfaithful; this qualifies vv. 113, 158.
119:140 Your promise is well tried. Cf. 12:6; 18:30; Prov. 30:5.
119:141 I am small and despised, in contrast to the powerful oppressors (cf. v. 23). Nevertheless he refuses to succumb to the temptation to give in to such people.
119:142 your law is true. Cf. vv. 151, 160; John 17:17.
119:147-148 rise before dawn . . . awake before the watches of the night. Cf. v. 62.
119:155 For they do not seek implies that the cause is not God's stinginess but their refusal.
119:164 Seven times a day. The number is probably a figure for "many times," as seven is often used that way (e.g., Gen. 4:15). Cf. Paul's "pray without ceasing" (1 Thess. 5:17).
119:165 stumble. Using the image of one's life as "walking" (cf. vv. 1, 3), this expresses a failure to walk well; see v. 133 for a similar idea, and see vv. 105 and 130 for the reason why those who love your law have great peace and confidence.
119:167 My soul keeps your testimonies. The love for God's words goes right down to the deepest core of the singer's being; cf. v. 175.
119:168 all my ways are before you. God is well aware of every detail of one's life, and this is good motivation to keep a clear conscience (Eccles. 12:14; Matt. 12:36; Acts 24:15-16).
119:169-170 The cry and plea are both for understanding and for God to deliver him.
119:171-172 The lips and tongue declare God's praise in song (in private, and in public worship).
119:176 I have gone astray like a lost sheep. The proper stance for praying this psalm is the humility and penitence of one who rests his life on God's grace and forgiveness, his steadfast love (see note on v. 41), and who asks God to seek him. One who has drunk deeply of this grace will not easily forget God's commandments.
