Psalm 119

The emphasis in this, the longest psalm, is on the vital ministry of the Word of God in the inner spiritual life of God’s children. It describes how the Word enables us to grow in holiness and handle the persecutions and pressures that always accompany an obedient walk of faith. The psalm is an acrostic with eight lines in each section, and the successive sections follow the letters of the Hebrew alphabet. Each of the eight lines of 1-8 begins with the Hebrew letter aleph, the lines in 9-16 begin with beth, in 17-24 with gimel, and so on. The unknown author used eight different words for the Scriptures: law (torah), testimony, precept, statute, commandment, judgment (in the sense of “a rule for living”), word (of God), and promise. All eight are found in 33-40, 41-48, 57-64, 73-80, 81-88, and 129-136. Students disagree on this, but it appears that every verse contains a direct mention of God’s Word except seven: verses 3, 37, 84, 90, 121, 122, and 132. If you count “ways” as a synonym for God’s Word, then you can eliminate verses 3 and 37. (The niv has “your word” in v. 37, but most Hebrew texts read “your ways.”) The writer may have been meditating on Psalm 19 where David listed six names for the Scriptures, five of which are found in 119–law, testimony, precept, commandment, and judgment. Some of the vocabulary of 19 is also found in 119, including perfect or blameless (13/119:1); pure (8/119:9, 140); righteous and righteousness (9; 119:7, 40, 62, 75, 106, etc.); and meditate or meditation (14/119:15, 23, 27, 48, 78, 97, 99, 148). Both compare the Word of God to gold (10/119:72, 127) and honey (10/119:103), and in both there is an emphasis on keeping or obeying God’s Word (11/119:4, 5, 8, 9, 17, 34, 44, 55, 57, 60, 63, 67, 88, 101, 106, 134, 136, 146, 158, 167, 168).

The Writer and His Times. Since we do not know who wrote the psalm, we cannot know for certain when it was written, but our ignorance need not hinder us from learning from this magnificent psalm. Some attribute the psalm to Moses, which is unlikely, and others to a priest or Levite who served in the second temple after the Babylonian captivity. Whoever the author was, he is a good example for us to follow, for he had an intense hunger for holiness and a passionate desire to understand God’s Word in a deeper way. In all but fourteen verses, he addresses his words to the Lord personally, so this psalm is basically a combination of worship, prayer, praise, and admonition. The writer must have been a high-profile person, because he mentioned the opposition of rulers (vv. 23, 161; “princes” in kjvand nasb), a word that can refer to Gentile rulers or local Jewish tribal leaders (Neh. 3), and he also spoke to kings (v. 46). In the psalm, there are no references to a sanctuary, to sacrifices, or to a priestly ministry. The cast of characters includes the Lord God, a remnant of godly people in the nation (vv. 63, 74, 79, etc.), the psalmist, and the ungodly people who despised him (v. 141), persecuted him (vv. 84-85, 98, 107, 110, 115, 121-122, etc.), and wanted to destroy him (v. 95). The psalmist referred to them as “the proud” or “the arrogant” (vv. 21, 51, 69, 78, 85, 122). They were people who were born into the covenant but did not value the spiritual riches of that relationship. They disdained the law and openly disobeyed it. The writer was reproached by them (vv. 22-23, 39, 42) and suffered greatly from their false accusations (vv. 50-51, 61, 67, 69-71, 78).

Whether right or wrong, I have often thought that the prophet Jeremiah might have been the author of Psalm 119 and that he wrote it to teach and encourage his young disciples (v. 9) after the destruction of the temple. Many of the statements in the psalm could be applied to Jeremiah. He spoke with kings, five of them in fact (Jer. 1:2), and bore reproach because he faithfully served the Lord (Jer. 15:15; 20:8). He was surrounded by critics and enemies who did not seek God’s law (Jer. 11:19) but wanted to get rid of the prophet (Jer. 18:23). Jeremiah was definitely the prophet of God’s Word in the heart (Jer. 31:31-34), and this is an emphasis in 119 (vv. 11, 32, 80, 111). The writer wept over the plight of his people (vv. 28 nasb, 136; Jer. 9:1, 18; 13:17; 14:17; Lam. 1:16; 2:18; 3:48). However, in the midst of catastrophe and danger, Jeremiah rejoiced in God’s Word and nourished himself in it (v. 111; Jer. 15:16). In both vocabulary and message, this psalm is rooted in the book of Deuteronomy (“second law”), which is Moses’ second declaration of the law. However, unlike Exodus, Deuteronomy emphasizes love and obedience from the heart, not just a “ritual” following of God’s rules. Jeremiah was a priest as well as a prophet and had a working knowledge of Deuteronomy.

The Theme. The basic theme of Psalm 119 is the practical use of the Word of God in the life of the believer. When you consider that the writer probably did not have a complete Old Testament, let alone a complete Bible, this emphasis is both remarkable and important. Christian believers today own complete Bibles, yet how many of them say that they love God’s Word and get up at night or early in the morning to read it and meditate on it (vv. 55, 62, 147-148)? How many Christian believers ignore the Old Testament Scriptures or read the Old Testament in a careless and cursory manner? Yet here was a man who rejoiced in the Old Testament Scriptures–which was the only Word of God he had–and considered God’s Word his food (v. 103) and his greatest wealth! (vv. 14, 72, 127, 162). His love for the Word of God puts today’s believers to shame. If the psalmist with his limited knowledge and resources could live a godly and victorious life feeding on the Old Testament, how much more ought Christians today live for the Lord. After all, we have the entire Bible before us and two millennia of church history behind us!

When the psalmist used the word “law” (torah), or any of the seven other words for the Scriptures, he was referring to much more than the Ten Commandments and the ceremonial instructions that have now been fulfilled in Christ. He was referring to the entire revelation of God as found in the Old Testament Scriptures. Until the books in our New Testament were written and distributed in the first century, the Old Testament Scriptures were the only Word of God possessed by the early church! Yet with the Old Testament and the help of the Holy Spirit, the first Christians were able to minister and win the lost in a dynamic way. Peter used Psalms 69:25 and 109:8 to receive guidance in choosing a new disciple (Acts 1:15-26). He quoted Joel 2:28-32 at Pentecost to explain the advent of the Holy Spirit and Psalms 16:8-11 and 110:1 to prove the resurrection of Jesus Christ (Acts 2:14-39). In his defense before the council (Acts 7), Stephen opened with Genesis 12:1 and closed with Isaiah 66:1-2, and between those two referred to Exodus, Deuteronomy, and Amos. Philip led a man to faith in Christ by using only Isaiah 53 (Acts 8:26-40). Paul found in Isaiah 49:6 a mandate to continue ministering to the Gentiles (Acts 13:47), and James concluded the Jerusalem conference by quoting Amos 9:11-15 (Acts 15:13-21). Paul even quoted an Old Testament verse about oxen to encourage churches to support their spiritual leaders (Deut. 25:4; 1 Cor. 9:9; 1 Tim. 5:18). (Hab. 2:4 is quoted as a key verse in Rom. 1:17; Gal. 3:11; and Heb. 10:37-38.) In their theology, decisions, and ministry, the first Christians depended on guidance from the Old Testament Scriptures.

Many believers today stand guilty of ignoring the Old Testament, except for reading “favorite psalms,” and therefore many are ignorant of what God’s law teaches. “The law is a yoke,” they exclaim, and point to Acts 15:10 and Galatians 5:1, but the psalmist found freedom through the law (vv. 45, 133). “To pay attention to the law is to move into the shadows!” they argue, referring to Colossians 2:16-17 and Hebrews 10:1, but the writer of Psalm 119 found the law to be his light (vv. 105, 130). “By the law is the knowledge of sin” (Rom. 3:20), but the psalmist used the law to get victory over sin (vv. 9-11). “The law kills!” (Rom. 7:9-11), but the law brought the psalmist new life when he was down in the dust (see nasb vv. 25, 40, 88, 107, 149, etc.). “Law and grace are in opposition!” many declare, but the psalmist testified that law and grace worked together in his life (vv. 29, 58). God used Moses to liberate the people from Egypt, but then God gave Moses the law to give to Israel at Sinai. The German philosopher Goethe wrote, “Whatever liberates our spirit without giving us self-control is disastrous.” Law and grace are not enemies, for law sets the standard and grace enables us to meet it (Rom. 8:1-3).

The writer of Psalm 119 delighted in God’s law (vv. 16, 24, 35, 47, 70, 77, 92; and see 1:1; 19:8, 10), and this joy was echoed by Paul (Rom. 7:22). Paul did not annul God’s law and set it aside; rather, he said that the law was “holy, just, and good” and even “spiritual” (Rom. 7:12-14). Though we are carnal (fleshly), there is a lawful use of the law in our inner persons. The law of God is spiritual and can be used by the Spirit to minister to our spirits. To be sure, nobody is saved or sanctified by striving to obey the law. But for the dedicated Christian believer, there is a deeper meaning to the law, a writing of the Word upon our hearts (Deut. 4:9, 29, 39; 6:5; 10:12; etc.), because of the new covenant in Jesus Christ (Jer. 31:31-34; Heb. 8:8-12; 10:16-17; 2 Cor. 3).

To unsaved sinners, the law is an enemy because it announces their condemnation and cannot save them. To legalistic believers, the law is a master that robs them of their freedom. But to spiritually minded believers, the law is a servant that helps them see the character of God and the work of Christ. The Old Testament believer who wrote Psalm 119 was not satisfied with having the law in his home, his head, or his hand; he wanted the law in his heart, where it could help him love what was holy and do what was right (v. 11). It was this approach that Jesus took in the Sermon on the Mount. The attributes of God as revealed in the Old Testament parallel the characteristics of the Word of God as seen in Psalm 119. Both are gracious (vv. 29, 58; 86:15), true and the truth (vv. 30, 43, 160; Ex. 34:6), righteous (vv. 106, 123, 137-138, 143, 151), good (vv. 39, 68), trustworthy (vv. 86, 138), eternal (vv. 89, 152, 160; Deut. 33:27), and light (v. 105; 27:1). The way we treat the Word of God is the way we treat the God of the Word.

The Word of God performs many wonderful ministries in the life of the devoted believer. It keeps us clean (v. 9), gives us joy (vv. 14, 111, 162), guides us (vv. 24, 33-35, 105), and establishes our values (vv. 11, 37, 72, 103, 127, 148, 162). The Word helps us to pray effectively (v. 58) and gives us hope (v. 49) and peace (v. 165) and freedom (vv. 45, 133). Loving the Word will bring the best friends into our life (vv. 63, 74, 79), help us find and fulfill God’s purposes (v. 73), and strengthen us to witness (vv. 41-43). When we think we are “down and out,” the Word will revive us and get us back on our feet (vv. 25, 37, 40, 88, 107, 149, 154, 156, 159). If we delight in His Word, learn it, treasure it within, and obey what it says, the Lord will work in us and through us to accomplish great things for His glory! As you read and study Psalm 119, you will see the writer in a variety of experiences, but his devotion to the Lord and His Word will not change. Circumstances may change, but God and His Word remain the same.

Aleph (vv. 1-8)–Blessed and Blameless. The opening word of the psalm–“blessed”–is repeated in verse 2 but found nowhere else this psalm. How can we receive God’s blessing? By being blameless before the Lord, obedient to His law, and wholehearted in our relationship to Him. But some of the words that follow–law, precepts, statutes, decrees, commands–have a way of frightening us and almost paralyzing us with despair. When we think of law, we usually think of “cursing” and not “blessing” (see Deut. 27:1–28:68), but we must remember that Jesus bore the curse of the law for us on the cross (Gal. 3:10-13). The law is not a weapon in the hands of an angry judge but a tool in the hands of a loving Father, used by the Spirit to make us more like Jesus Christ. The Word enables us to know God better and draw closer to Him. “Blameless” does not mean sinless but wholehearted devotion to the Lord, sincerity, and integrity. Only Jesus Christ was totally blameless in His relationship to God and His law, but because believers are “in Christ,” we are “holy and without blame before him” (Eph. 1:4). His love is in our hearts (Rom. 5:5) and His Spirit enables us (Gal. 5:16-26), so His law is not a heavy yoke that crushes us, for “His commandments are not burdensome” (1 John 5:3 nkjv).

Seeking God means much more than reading the Bible or even studying the Bible. It means hearing God’s voice in His Word, loving Him more, and wanting to delight His heart and please Him. It means wholehearted surrender to Him (vv. 2, 10, 34, 58, 69, 145) and an unwillingness to permit any rival love to enter. All of the psalms make it clear that this kind of life is not without its dangers and disappointments, for we often fail. The writer of this psalm found himself in the dust and had to cry out for “reviving” (vv. 25, 37, 40, 50, 88, 93, 107, 149, 154, 156, 159 nkjv). Once he had done that, he confessed his sins, got up, and started walking with God again. The victorious Christian life is a series of new beginnings. As we cultivate an appetite for the Word (vv. 10, 20, 40, 81, 131) and feed upon it, we give the Spirit something to work with in our hearts, and He enables us to walk in God’s paths. If we feel ashamed when we read the Word (v. 6; see v. 80), then we have to stop and find out why and then confess it to the Lord. If we are ashamed because of our disobedience, then we cannot witness to others (v. 46) and we will be ashamed of our hope (v. 116). Better to be ashamed now and confess it than to be ashamed when we meet the Lord (1 John 2:28).

Praise is good preparation for learning about God and His Word (v. 7). It is so important that he repeated it in verses 12 and 171. Our ways (v. 5) may not yet be God’s ways (v. 3), but as we press on by faith, He will help us and not forsake us (v. 8; Heb. 13:5). Jacob was far from being a spiritual man when he ran away from home, but the Lord promised not to forsake him, and Jacob believed that promise and became a godly man (Gen. 28:10-22). God even deigns to be called “the God of Jacob.”

Beth (vv. 9-16)–Take Time to Be Holy. The writer closed the first section determined to keep the law of the Lord (v. 8), a promise he repeated in verse 145. He began this section like a true Jewish teacher by asking a question of the young men he was instructing: “How can we fulfill this promise?” He also promised to meditate on the Word (vv. 15, 48, 78), to delight in the Word and not forget it (vv. 16, 47, 93), and to run in the way of the Lord (v. 32). But he knew that it is easier to make promises than to keep them, a lesson Paul learned when he tried in his own strength to obey God’s law (Rom. 7:14-25). Paul learned, as we must also learn, that the indwelling Holy Spirit enables the child of God to fulfill God’s righteousness in daily life (Rom. 8:1-11). We must live according to God’s Word, which means cultivating a heart for God. Paul called this “seeking the things that are above” (see Col. 3:1).

We need a heart that seeks God, for if our hearts are seeking God, our feet will not stray from God (v. 10; Prov. 4:23). Such a heart will see Him in all of life, learn more about Him, fellowship with Him, and glorify Him in all that is said and done. Again, the Holy Spirit enables us to do this as we yield to Him. But we must also spend time in the Word and treasure it in our hearts (v. 11; Job 23:12; Prov. 2:1; 7:1). It is not our promises to the Lord but His promises to us that will give us victory over sin. We also need a thankful heart and a teachable spirit that will enable us to learn from the Lord (vv. 12, 108, 171). A. W. Tozer used to warn against being “man taught” instead of “God taught” (v. 102). The Lord has given teachers to His church, and we should heed them. But unless the truth we hear moves from the head (and the notebook) into the heart, written there by the Spirit (2 Cor. 3:1-3), and then to the will, we have not really learned the Word or been blessed by it. The blessing comes, not in hearing the Word but in doing it (James 1:22-25). We should also speak with others about the Word (v. 13) and seek to enrich them with spiritual treasures. The heart is a treasury from which we draw spiritual wealth to encourage and help ourselves and others (Matt. 12:35; 13:51-52). The Scriptures as riches is a repeated theme in 119 (vv. 14, 72, 127, 162; see 19:10). To treasure any possession above the Word of God is idolatry and leads to trouble. Consider Lot (Gen. 13, 18–19), Achan (Josh. 6–7), King Saul (1 Sam. 15), and Ananias and Sapphira (Acts 5). On the positive side, consider Abraham (Gen. 14:18-24), Moses (Heb. 11:24-27), Mary of Bethany (Mark 14:3-9), and Paul (Phil. 3:1-11).

Whatever delights will capture our attention, and we will think about it and meditate on it. This is true of God’s Word. In this psalm, delighting in the Word, loving the Word, and meditating on the Word are found together (vv. 15-16, 23-24, 47-48, 77-78, 97-99), and they should be found together in our hearts and lives. We must take time to be holy.

Gimel (vv. 17-24)–We Need God’s Word! If ever we feel we can ignore our daily time with God in His Word, then this is the Scripture to read. We need the Word because we are servants (vv. 17, 23, 38, 49, 65, 76, 84, 122, 124, 125, 135, 140, 176), and in His Word, our Master gives us directions for the work He wants us to do. Eli the priest was wrong in many things, but he was right when he taught young Samuel to pray, “Speak, Lord, for your servant is listening” (1 Sam. 3:9 nasb). As God’s faithful servant, the anonymous writer of this psalm is ranked along with Moses, Joshua, David, Daniel, James, Paul, and Timothy, all of whom carried that title. But each child of God can serve the Lord and bear that same title (113:1; 134:1; 2 Tim. 2:24; 1 Peter 2:16). Everything in creation serves the Lord (v. 91), and we who are His redeemed people ought to join them. He always deals bountifully with His servants and provides for them adequately (13:6; 116:7; 142:7; Luke 22:35; Phil 4:19).

Not only are we servants, but we are also students (v. 18), and our basic manual is the Word of God. However, unless God opens our eyes, we will never see the wonderful things hidden in its pages (Eph. 1:17-18). God’s Word is wonderful (v. 129), His works are wonderful (107:8, 15, 21, 24, 31), and His love is wonderful (31:21 niv), and we must meditate on the wonder of His Person, His truth, and His mighty works. The eyes have an appetite (vv. 82, 123; 1 John 2:16), and we must be careful where we focus them (v. 37). Eyes that feast on the vanities of this world will never see the wonders in God’s Word.

Like the patriarchs of old, we are also strangers in this world (vv. 19-20; 39:12; 105:12, 23; Gen. 23:4; Ex. 2:22; Lev. 25:23; Heb. 11:8-9, 13-16; 1 Peter 1:1; 2:11), and we need the Lord’s guidance as we walk the pilgrim path. The laws for driving in Great Britain are different from the laws in the United States, and it is dangerous to confuse the two. God’s people are being led on the narrow road that leads to life, while the people of the world are on the broad road that leads to judgment (Matt. 7:13-14). Just as the cloud and fiery pillar led Israel in their wilderness journey (Num. 9:15-23), so the Scriptures lead us (v. 105). The psalmist felt a crushing burden to read and ponder God’s ordinances, and unlike many travelers today, he was not afraid to ask the Lord for directions. If we take time to meditate on the Word and seek the Lord, He will show us the path of life (16:11).

Because we serve a different Master, obey a different set of laws, and have our citizenship in a different country (Phil. 3:20), we are different from the lost people whom Jesus called “the children of this world” (Luke 16:8). We will not conform to the world (Rom. 12:2), and the world opposes and persecutes us because of this. Therefore, we are sufferers who bear reproach for Jesus Christ (vv. 21-24; Matt. 13:20-21; Heb. 13:13). The psalmist called these persecutors “the arrogant [proud]” (v. 21) and described them as disobeying God’s law (vv. 126, 158), ignoring it (v. 139), wandering from it (vv. 21, 118), and forsaking it (v. 53). Because they reject God’s Word, they reject God’s people and mock them (v. 51), lie about them (v. 69), try to trap them (v. 85), and oppress them without cause (vv. 78, 122). These are the “willful sins” that David wrote about in 19:13 (niv). This opposition was in high places among the rulers (vv. 23, 161), which would mean the nobles and officers of the land. The psalmist wanted God to remove the reproach they had put on him like a garment (v. 22; see 35:26; 109:29; 132:18), but the psalmist’s suffering gave him opportunity to bear witness to nobles and kings (v. 46; and see Matt. 10:18; Acts 9:15; Phil. 1:12-18; 4:22). The writer needed wisdom to know how to handle these difficult situations, and he found counsel in God’s Word (v. 24). Instead of listening to the enemy’s slander, he meditated on God’s truth. That is a good way to keep your mind clean and confident (Phil. 4:4-7).

Daleth (vv. 25-32)–Down but Not Out. The previous section ends with the psalmist delighting in God’s Word, and this one opens with him down in the dust! The enemy attacks us the hardest when we are enjoying the blessings of God, and we must expect it. When things are going well and we “feel good,” it is dangerous to relax and lay aside the armor (Eph. 6:10-18). “We must be as watchful after the victory as before the battle,” said Andrew Bonar, and he was right. When he found himself down, the psalmist knew what to do–he prayed!

“Revive me” (v. 25 nkjv; see 143:11). His enemies were slandering his name (v. 23), restricting him (v. 61), lying about him (v. 69), causing him to suffer (v. 83) and be despised (v. 141), and even threatening his life (v. 109), so it is no wonder that he felt like an insect in the dust. But when we seem to be at our worst, the Lord comes along with the very best and gives us the grace that we need (2 Cor. 1:3-11; 12:1-10). The New International Version translates the Hebrew word “preserve my life,” but much more is involved in this request. It involves saving his life, of course, but also invigorating him and breathing new life within him. He prayed this prayer often (vv. 25, 37, 40, 50, 88, 93, 107, 149, 154, 156, 159), and the Lord answered him each time.

“Teach me” (vv. 26-27). Too often we ask, “How can I get out of this trouble?” when we should be asking, “What can I get out of this experience?” In times of trouble, we need God’s wisdom lest we waste our suffering (James 1:2-8). The psalmist knew there were still lessons to learn in the school of life, and he did not want to miss them. He talked to the Lord about what was happening to him, and the Lord answered by giving him wisdom and strength. By faith, he expected to see God’s wonders displayed in the midst of his battles.

“Strengthen me” (vv. 28-30). Throughout the psalm, the writer makes it clear that he is suffering because of his commitment to God and His Word (vv. 28, 50, 67, 71, 75, 83, 92, 107, 143, 153). He was actually risking his life to obey the Lord (v. 109). Yet he did not rage against his enemies and seek to destroy them; rather, he wept over them and turned them over to God (vv. 115, 136). All he wanted was strength to keep on living for the Lord and magnifying His Word. He discovered that God’s grace was indeed all that he needed (2 Cor. 12:9). He would walk in the way of God’s truth and avoid the enemy’s way of deception (vv. 29-30, 104, 128). When we find ourselves pressured by the enemy, our first response is usually to pray that God will change them, when perhaps our best response would be that God would change us and enable us to overcome.

“Defend me” (vv. 31-32). The writer did not want to bring shame to the name of the Lord (vv. 31, 46, 78, 80), so he turned the situation over to Him by faith. If we think up clever schemes to defend ourselves and slander others, then the Lord will not be able to defend us (Rom. 12:17-21). As we hold to His Word and trust His promises, the Lord is able to work in His way and in His time. Faith delivers us from the confinement of the enemy’s plots and sets us free to enjoy a larger place. He has gone from biting the dust (v. 25) to running freely in the way of the Lord! (See vv. 45, 96; 4:1; 18:36.)

He (vv. 33-40)–Ending Well. Paul (2 Tim. 4:6-8) and Jesus (John 17:4) both ended well, to the glory of God, but not every believer achieves that coveted goal. A good beginning ought to lead to a good ending, but that is not always the case. Lot, Samson, King Saul, Ahithophel, and Demas all made good beginnings, but their lives ended in tragedy. The psalmist wanted to end well (v. 33), but ending well is the consequence of living well. What are the essentials for a consistent life that ends well?

Learning (vv. 33-34). We must pray for spiritual enlightenment so we may learn God’s Word and the way of His Word. It is not enough to read the Bible, outline the books, get answers to questions, and be able to discuss theology. We must come to understand the character of God and the workings of His providence (27:11; 86:11; 103:7). Just as children come to understand the character of their parents and what pleases them, so we must get to know God better and discern His desires. We have a complete revelation of the Lord and His will in the Scriptures, but we need inner illumination to discover what it means to our own lives. Our prayer “Teach me” must be balanced with “Give me understanding,” and both must lead to obedience.

Obeying (v. 35). What we learn with our minds and apprehend with our hearts must motivate the will to do what God commands. But our obedience cannot be that of a slave obeying a master in order to avoid discipline. It must be the obedience of a grateful child who delights to please his or her parents. “Doing the will of God from the heart” (Eph. 6:6). This was the way Jesus obeyed His Father: “I delight to do Your will, O my God, and Your law is within my heart” (Ps. 40:8 nkjv). “I always do those things that please him” (John 8:29). If we want to know God’s truth, we must be willing to obey God’s will (John 7:17).

Delighting (vv. 36-37). These verses warn us that our hearts and minds (“eyes”) must be focused on the truth of God and not material wealth and the vanities of the world (vv. 51, 157). Outlook determines outcome. Abraham looked for the heavenly city and ended well; Lot looked at Sodom and ended badly (Gen. 13; Heb. 11:8-16). What the heart loves and desires, the eyes will see (101:2-6; Num. 15:37-41; Jer. 22:17). To have one eye on the world and the other on the Word is to be double-minded, and God does not bless double-minded people (James 1:5-8).

Fearing (vv. 38-39). The fear of the Lord is the fear that conquers every fear. The fear of man is the fear that leads to bondage and defeat (Prov. 29:25). The psalmist was not afraid of his enemies; he was afraid of disgracing the Lord and bringing dishonor to His great name. The psalmist claimed the promises of God and trusted God to deal with his enemies; for we live on promises, not explanations. Our faith is tested by the promises of God and our faithfulness is tested by the precepts of God, and both are important. (For more on God’s promises, see vv. 41, 50, 58, 76, 82, 116, 123, 140, 148, 154, 162, and 170.) It is not our promises to Him (v. 57) but His promises to us that really count.

Longing (v. 40). To have a deep longing for God’s truth is the mark of a maturing believer. His soul was “consumed with longing” and he even “fainted with longing” (vv. 20-21 niv), so much so that he even “panted” for God’s commands (v. 131). He longed for the day when God’s salvation would be revealed (v. 174; Rom. 8:18-23). Meanwhile, his longing was satisfied by the living Word of God, which is the believer’s honey (v. 103), bread (Matt. 4:4), milk, and solid food (1 Cor. 3:1-3; Heb. 5:12-14; 1 Peter 2:1-3).

Vau (vv. 41-48)–Walking and Talking. We hear several voices in this section, and it begins with God speaking to us (v. 41). He does this, of course, as we read His Word and meditate on it. He speaks in love and in mercy, and even the warnings come from His compassionate heart. The Word of God is the expression of the love of God to us (33:11), and it should result in love from our hearts to the Lord, to His people, and to the lost. God’s Word shares God’s promises, and promises always imply future hope. Scripture is “the word of his promise” (1 Kings 8:56), and all His promises have their realization in Jesus Christ (2 Cor. 1:20). The Scriptures are also “the word of this salvation” (Acts 13:26), for the Word declares that Jesus is the only Savior and we can trust in Him. What a wonder that God has spoken to us (Heb. 1:1-2)! Are we listening?

But while God is speaking, the enemy is also speaking (v. 42). We have learned that the writer of this psalm was oppressed by enemies who lied about him, slandered his name, and even threatened his life. Our main weapon against these attacks is “the sword of the Spirit, which is the word of God” (Eph. 6:17), for only God’s truth can silence the Devil’s lies (Matt. 4:1-11). We need God’s truth in our hearts, not only to keep us from sin, but also to equip us to answer those who oppose us or ask us why we believe as we do (1 Peter 3:15).

God’s people speak to the Lord (v. 43). Like Nehemiah, we can send up “telegraph prayers” to the Lord right in the midst of our work and our battles (Neh. 2:5; 4:4; 5:19; 6:9, 14; 13:14, 22, 31). When we are confronted by the enemy, the Lord will not give us words we have never pondered from the Scriptures, but His Spirit can remind us of what we have read and learned (John 14:25-26). The writer connected God’s Word with his mouth, because the word meditate in the Hebrew means “to mutter.” The ancient Jews spoke the Word audibly as they meditated and prayed (Josh. 1:8).

Our lives speak for the Lord (vv. 44-45) if our “walk” agrees with our “talk.” The best defense of the faith is a transformed life that is compassionate toward others. Our obedience to the Lord and our loving ministry to others (Matt. 5:13-16) demonstrate the reality of our faith far better than anything else. Because we know and obey “the word of truth” (v. 43), we are able to enjoy freedom from the bondage of sin (v. 45), for it is the truth that makes us free (John 8:32; James 1:25; 2:12).

Finally, God’s people speak to others (vv. 46-48). If we truly love God and His Word, we will not be ashamed to share the Word even with important people like kings (vv. 6, 80; Rom. 1:16; Phil. 1:20; 2 Tim. 1:12; 2:15; 1 Peter 4:16). When we delight in the Word, love it, and obey it, sharing the message with others comes naturally. To witness means to tell others what we have seen and heard concerning Jesus Christ (Acts 4:20) and what He has done for us. A satisfied Christian is an awesome witness whose testimony God can use to convict and convert others. We do not worship the Bible, but we do honor God’s Word and lift our hands to the Lord in praise and thanksgiving for His gift. In many churches, the entire congregation stands when the Scriptures are brought in and publicly read. (See 28:2; 63:4; 134:2; 141:2.)

The basic Christian virtues (1 Cor. 13:13) are seen in those who live by God’s Word: faith (v. 42), hope (v. 43), and love (vv. 41, 47-48). Love is mentioned three times because “the greatest of these is love.” (On loving God and His Word, see vv. 97, 113, 119, 127, 140, 159, 163, 165, 167; 1 Tim. 1:5.)

Zayin (vv. 49-56)–The Ministry of Memory. If the psalmist was a priest or a Levite, and he probably was, then he was required to be an expert on the book of Deuteronomy. Deuteronomy means “second law.” The book records Moses’ farewell speech that he gave to prepare the new generation of Israelites for the conquest of Canaan. After forty years of wandering, the nation would stop being nomads and would become settlers, but new generations would come along and be prone to forget the lessons of the past. In Deuteronomy, you find the word remember fifteen times and the word forget fourteen times. Some things in the past we must forget (Phil. 3:12-14), but some things we must never forget. “He who does not remember the past is condemned to repeat it” (George Santayana).

God remembers His people (vv. 49-51). When applied to the Lord, the word remember means “to pay attention to, to work on behalf of.” Being omniscient, God cannot forget anything, but He can decide not to “remember it against us” (Isa. 43:25; Jer. 31:34; Heb. 8:12; 10:17). That is the negative side; the positive side is that He “remembers” to do us good and give us His blessing. He remembered Noah and delivered him (Gen. 8:1); He remembered Abraham and delivered Lot (Gen. 19:29); He remembered Rachel and Hannah and enabled them to conceive (Gen. 30:22; 1 Sam. 1:19). Remembering is not recalling, for God never forgets; it is relating to His people in a special way. The psalmist prayed that God would use the Word to work on his behalf. The writer had hope because of the promises God had given to him, and he prayed that those promises would be fulfilled. When Daniel found in the prophecy of Jeremiah the promise of Israel’s deliverance from captivity, he immediately began to pray for the promise to be fulfilled (Dan. 9). True faith not only believes the promises but also prays for God to work. In his believing and praying, the writer found encouragement (“comfort” comes from the Latin meaning “with strength”), and he did not abandon his faith or run away from his problems. He was revived with new life!

His people remember God’s Word (vv. 52-54). How could this spiritual leader know the “ancient laws” that God gave Moses centuries before? The nation had preserved the Word (Deut. 31:24-29) and taught it to each new generation (Deut. 4:1-14), and this is the obligation of the church today (2 Tim. 2:2). Unless the Word of God is honored, taught, and obeyed in a church, that congregation is one generation short of extinction. The psalmist was indignant at what the worldly people (“the arrogant”) were doing as they abandoned Israel’s spiritual heritage (vv. 53, 104, 128, 163), and he wept over their evil deeds (v. 136). Anger alone can be very destructive, but anger plus love produces anguish, and anguish can lead to constructive action. His response was to turn God’s statutes into songs and to use the Word to praise the Lord (v. 54; Eph. 5:19; Col. 3:16). He did not consider God’s law a burden to bear; he saw the Word as a blessing to share–and he sang it! Praise that is not based on the truth of Scripture is unacceptable to the Lord. We are on a difficult pilgrimage from earth to heaven, and we need God’s songs to encourage us and to help us witness to others along the way (Acts 16:22-34). We are strangers on the earth, and the Bible is our guidebook to this world (vv. 19, 64) and to ourselves (v. 64).

His people remember His name (vv. 55-56). The name of God–Jehovah, Yahweh–is full of meaning and power. To translate it only as “I AM” is to miss much of the dynamic that it contains (Ex. 6:1-3). We might paraphrase it, “I am present, I am actively present, and I can do what I choose when I choose to do it.” God’s name Yahweh speaks not only of His existence and His eternality, but also of His sovereignty, His power, and the dynamic working out of His will in this world. The ancient Jewish people so revered His name that they feared to use it and substituted Adonai, lest they sin against their God. In the book of Psalms alone, there are more than one hundred references to the name of the Lord. We are to love His name (5:11), sing praises to His name (7:17; 9:2; 18:49), and glorify His name (29:2). It is through His great name that we triumph over our enemies (44:5; 54:1; 118:10-12), so we should always call on His name for help (116:4, 13, 17). To remember His name is to encourage our hearts to trust Him, obey Him, and not be afraid. “And those who know Your name will put their trust in You, for You, Lord [Yahweh], have not forsaken those who seek You” (9:10 nkjv).

To remember God’s name is to ask Him to remember us and work on our behalf. We must do this when we are in the darkness and afraid (v. 55), or when we are lonely and discouraged (42:6). “The name of the Lord is a strong tower; the righteous run to it and are safe” (Prov. 18:10 nkjv). If you want to know how strong His name is, study the names of God in the Old Testament and the “I am” statements of Jesus in the gospel of John. But be sure to imitate the psalmist and make it your practice to trust and honor His name in every aspect of life (v. 56 niv), not just during emergencies.

Heth (vv. 57-64)–God Is All We Need. Whenever the people of Israel failed God and turned to idols for help, it was evidence that they did not really believe Jehovah was adequate to meet their needs. In the time of Elijah, Israel tried to remedy the drought by turning to Baal, the Canaanite storm god, but it was the Lord who sent the rain in answer to the prophet’s prayer. When the enemy threatened to invade their land, the leaders of Israel often ran to Egypt for help, as though Jehovah was unconcerned and unable to deliver them. The psalmist in this section makes it clear that the Lord God Almighty is all we need.

God is our portion (vv. 57-58). This is real estate language and refers to the apportioning of the land of Canaan to the tribes of Israel (78:55; Josh. 13–21). The priests and Levites were not given an inheritance in the land because the Lord was their inheritance and their portion (Num. 18:20-24; Deut. 10:8-9; 12:12). Jeremiah, the priest called to be a prophet, called the Lord “the portion of Jacob” (Jer. 10:16; 51:19; Lam. 3:24), and David used the same image in Psalm 16:5-6. (The “lines” in 16:6 refer to the property lines of one’s land, the inheritance given by God.) Believers today have a rich spiritual inheritance in the Lord Jesus Christ, for God’s fullness is in Him and we are “complete in him” (Col. 2:9-10). He is our life (Col. 3:4) and our “all in all” (Col. 3:11). Because we are in Him, we have “all things that pertain to life and godliness” (2 Peter 1:3 nkjv). Our riches in Christ are revealed in the Word, which is our “spiritual bankbook,” and His wealth can never diminish. The psalmist had made promises to obey the Lord (vv. 8, 15-16, 32-34, 47, 106, 115), but that is not how we get our wealth from the Lord. What He provides for us is a gracious gift, not a loan, and we are not required to promise to repay Him (Rom. 11:33-36). Accept the inheritance He has given you, rejoice in it, and trust Him to supply every need.

God is our Master (vv. 59-61). The land inherited by the Israelites actually belonged to the Lord (Lev. 25:23), and He cared for it (Deut. 11:8-17). If the people obeyed the terms of the covenant, God would bless the people and their labors in the land, but if they turned to idols, He would chasten them, first in the land and then in other lands. Loving obedience was the condition for God’s blessing, even as it is today. Our mind belongs to Him (“I considered my ways”) and our feet belong to Him (“turned my steps”). Our time belongs to Him, and we must not delay obeying His will (v. 60). In ancient days, no servant could say no, no servant could linger or postpone doing the master’s will, and no servant could give excuses or say, “I forgot.” The servant’s responsibility is to hear the master’s orders, remember them, and obey them immediately.

God is our greatest joy (vv. 61-64). It should be the Christian’s greatest joy to know God, love Him, hear His voice, and obey His will. Praying to Him and praising Him should be more refreshing to us than sleep. Being with His people should satisfy our hearts, and we should see the love and glory of God in all of creation. Whether we are lying on our bed at midnight, meditating on His Word (vv. 55, 62, 147-148), fellowshipping with God’s people, or taking a walk in God’s glorious creation, we love God, listen to Him, and thank Him. “All who fear you” is a fine description (vv. 63, 74, 79, 120 nkjv), for the fear of God ought to mark the people of God. In spite of the disobedience of mankind and the ravages of sin that destroy God’s creation, the earth is still full of God’s lovingkindness, and though we are pilgrims and strangers on this earth, God is our home (90:1) and we have nothing to fear.

Teth (vv. 65-72)–God Is Good, All the Time. The emphasis in this psalm is on what is good in the life of the believer. The Hebrew word tob is used six times in these eight verses and can be translated good, pleasant, beneficial, precious, delightful, and right. God does what is good because God is good and because what He does is “according to his word” and His Word is good (v. 39). Neither His character nor His Word will ever change, so, “God is good all the time.”

God does what is good (v. 65-66). The phrase “according to” is used frequently in Psalm 119 to relate a request or a fact to the Word of God. God acts according to the precepts, promises, and principles revealed in His Word, and we should pray and act accordingly. To ask God for something that is not according to His will and His Word is to ask ignorantly and selfishly (James 4:3), and if He gives the request to us, we will be sorry and wish we had not prayed. This happened to Israel when they asked God for flesh to eat (106:15; Num. 11:31-35). Therefore, we should pray the prayer of verse 66, for the better we know God’s Word, the better we can pray in God’s will and obey God’s will.

God overrules evil and from it brings good (vv. 67-71). The psalmist had disobeyed the Word and gone astray. His sin was probably not a flagrant act of rebellion but of ignorance (Lev. 5:17-19; Num. 15:28), and God in His love sent affliction to discipline him (Heb. 12:1-11). At the time, this discipline was not pleasant, but it brought God’s servant back to the place of obedience, so it was worth it (vv. 71, 75). However, there are times when we are obedient and we still experience suffering, but God uses that suffering to mature us and teach us His Word. Spurgeon said that the promises of God shine the brightest in the furnace of affliction. There are times when suffering comes from the enemies of God, whose hearts are insensible (“covered with fat”; 17:10; 73:7), but the Lord can even use godless opposition for our good and His glory (Rom. 8:28; 1 Peter 1:6-9; 4:12-19). The most evil act ever performed on this earth was the crucifixion of the Lord of glory on a cross, yet God used that to bring His salvation to the world.

God uses the Word to show us good (v. 72). The word better (“precious,” niv) is tob in the Hebrew. This is the second time in the psalm that the writer compared God’s truth to treasure (v. 14), and he uses this image again in verses 127 and 162. David used it in 19:10. The person of faith does not live by the priorities and values of the world (Heb. 11:24-27) but puts the will of God ahead of everything else. When we find the good treasures of truth in the precious Word of God, we rejoice in the goodness of the Lord and have no desire to wallow in the things of this world. No matter what our situation may be, we can affirm from our hearts, “God is good–all the time!”

Yodh (vv. 73-80)–Read the Instructions. Led by God’s Spirit, the author wrote this long psalm to convince us to make knowing and obeying the Word of God the most important activities in our lives. In the previous section, he reminded us how necessary God’s Word is when we are experiencing difficulties, but it does not stop there. We need God’s Word for all of life. He mentioned several ministries of the Word that are necessary in the life of the faithful child of God.

We learn about ourselves (v. 73). When you purchase a new appliance, you take time to read the owner’s manual. The Bible is the owner’s manual for God’s people. It is the only book that tells the truth about where we came from, why we are here, what we must do to succeed in life, and where we are going. God made us (139:13-18) and knows us better than we know ourselves, and He shares this knowledge in His Word. As we read, we “see ourselves” in the people and circumstances described in the pages of the Bible. We do not see “past history” but present reality! Unbelievers have no idea what the world and its people are really like, for the “real world” and the “real people” are presented in the pages of the Bible. The Bible is a mirror in which we see ourselves–and do something about what we see (James 1:22-27).

We become a blessing to others (vv. 74, 79). When we hope in God’s Word, we have joy in life, and this helps us to encourage others. “Be kind, for everyone you meet is fighting a hard battle” (Plato). Are people happy to see us arrive or are they happier when we leave? When our friends and acquaintances have burdens, do they turn to us for help, or do we add to their burdens? We are commanded to bear our own burdens courageously and to help others bear their burdens (Gal. 6:2, 5).

We receive God’s best in our afflictions (vv. 75-78, 80). Life is difficult, and we must accept from the hand of God both the pleasant experiences and the unpleasant (Job 2:1-10; Phil. 4:10-13). In the dark hours of life, the Word is a light that shows us the way (v. 105), and we do not go stumbling down the wrong paths. We have the love of God to comfort us and the promises of God to encourage us. We may not delight in our circumstances, but we pray that God will use them to spread the gospel and glorify His name (Phil. 1:12-16). The enemy attacks us, but we turn to the Word and find the help that we need. Our determination in Christ is that we shall not be ashamed. God’s decrees are perfect, and they come from His loving heart (33:11), so we have nothing to fear.

When all else fails, read the instructions.

Kaph (vv. 81-88)–Faith and Patience. The focus is on the responses of the believer while he waited for the Lord to judge his enemies and deliver him from persecution and danger. His oppressors were also the enemies of the Lord and of Israel, so his concern was more than personal. Satan has been seeking to exterminate the Jews (v. 87) since the time the nation was in Egypt, and he will continue until the end times (Rev. 12). The Christian life is a battleground, not a playground, and we must expect tribulation (John 16:33).

Fainting but hoping (vv. 81-83). His inner person was exhausted from longing for God to work. His eyes were strained from watching for some evidence of His presence (Lam. 2:11). He felt like a dried-up wineskin that had been thrown aside as useless. However, he never gave up hope, for no matter how dark the hour, the future is our friend because Jesus is our Lord. “It is always too soon to quit” (V. Raymond Edman).

Questioning but waiting (vv. 84-85). “How long?” he asked in verse 84, and “When?” in verses 82 and 84. These questions have often been asked by suffering saints (see on 6:3), even by the martyrs in heaven (Rev. 6:9-11), because they are the natural response of people who are suffering. (See Jer. 12:3-4; 15:15; 20:11-12.) It is difficult for most people to wait for the things they can see–a traffic jam to end, a checkout line to speed up, an important letter or e-mail to arrive–and it is even more difficult to wait for our unseen Lord to work out His will. It is through “faith and patience” that we inherit what God has appointed for us (Heb. 6:12; see Rom. 15:4). Our trials will produce patience if we trust in the Lord (James 1:3-4). The enemy may be digging pits, but the Lord will see to it that they fall into them first (9:15; Prov. 26:27).

Trusting and reviving (vv. 86-88). Is the enemy spreading lies about you? God’s Word is dependable and can be trusted (vv. 128, 142, 151, 160). Do you feel like your defeat is very near? Rest on His promises and rely on His love. When the Father allows His children to go into the furnace of affliction, He keeps His eye on the clock and His hand on the thermostat. He knows how long and how much. To walk by faith will bring unrest and weakness, but to meditate on the Word will bring peace and power. Once again, the psalmist prayed for new life (see v. 25) and the Lord revived him. “Your Father in heaven loves you too much to harm you, and He is too wise to make a mistake” (Robert T. Ketcham).

Lamedh (vv. 89-96)–Change and the Changeless. The familiar hymn “Abide with Me” says, “Change and decay in all around I see.” If that was true in 1847 when Henry Lyte wrote those words, how much truer it is today! To younger people, change is a treat, but to older folks, change is a threat. We like to relax in our comfort zone and resist the dramatic changes going on around us and within us. But if we do, we fail to grow spiritually and we miss the opportunities God gives us to reach others with the gospel. The psalmist made some wonderful affirmations, which, if heeded, will anchor us to the eternal and enable us to be used of God during these turbulent times.

God’s Word is settled (v. 89). Ever since Satan asked Eve, “Indeed, has God said …?” (Gen. 3:1), the enemy has been attacking the Word of God. Atheists, agnostics, philosophers, scientists, and garden-variety sinners of all kinds have ignored the Bible, laughed at it, and tried to do away with it, but it still stands. Though born in eternity, God’s Word is rooted in history and speaks to every generation that will listen. The Word is “founded forever” (v. 152) and will endure forever (v. 160). (See Matt. 24:34-35.) Build your life on the Word of God, and you will weather all the changes of life!

God is faithful (v. 90a). Pause and read Psalm 90 and see what Moses had to say about the eternal God and the changes of life. From generation to generation, He is God, and we can commit ourselves, our children, our grandchildren, and our great-grandchildren to His care. Abraham, Isaac, and Jacob were three decidedly different kinds of men, but God was the “God of Abraham and of Isaac and of Jacob.”

God’s creation is established (vv. 90b-91). Until that last day when God’s fire purifies all things and He ushers in a new heaven and earth (2 Peter 3; Rev. 21–22), this present creation will stand. The laws that He built into creation will also stand, whether scientists understand them or not. People may abuse and waste the earth and its resources, but God’s creation will continue to serve the Creator. Everything in creation serves the Lord except human beings made in the image of God. What a tragedy! This is still our Father’s world, and we can trust Him to manage it wisely.

God’s peace is available (vv. 92-95). We do not go to the Bible to escape the realities of life but to be strengthened to face life and serve God effectively. We may not be able to delight in what is going on in the world, but we can delight in what God says in His Word. The Word equips us to deal with the changes of life and the crises that come. The verb “sought out” in verse 94 means “to consult, to inquire, to beat a path, to read repeatedly.” Here is a believer who beat a path to the Bible, read it over and over, studied it, and when he had to make a decision, consulted it carefully. Philosophies change, political expedients fail, promises and contracts are broken, but the Word of God still stands.

God wants us to get out of our ruts (v. 96). So much truth is buried in this verse, you could meditate on it for hours. Whatever mankind does will never reach perfection, because our human work comes from our limited mind, strength, and ability. Perhaps the psalmist was reading the book of Ecclesiastes, for the limitations of human achievement is one of the themes of that book. “Vanity of vanities, all is vanity!” In contrast to the limits of mankind, God’s Word and works have no limits. His commandment (singular–it is one united Book) is limitless, boundless, immeasurable. Though Jesus lived, taught, and died in the little land of Palestine, His life and ministry have reached a whole world. Mary gave her sacrificial offering to Jesus in a home in Bethany, but what she did has blessed generations of people around the world (Mark 14:1-9).

Why should God’s people stay in a rut when the Word of God is so boundless and there are no limits to what He can do! We may not like all the changes going on in the world, but we need not be frustrated and afraid. Although the news coverage was not as good, the situation was not much different in the days of the apostles, and they turned the world upside down! God is on the throne; He holds the world in His hands; His promises can never fail; so, let’s get moving!

Mem (vv. 97-104)–Beyond Bible Study. Never have there been so many tools available for serious Bible study, and we are grateful for them. However, the Word of God is unlike any other book: we must be on good terms with the Author if we are to learn from what He has written. Our relationship to the Lord is determined by our relationship to His will, and that is determined by how we relate to His Word. Too many believers have only academic head knowledge of the Word, but they do not know how to put this knowledge into practice in the decisions of daily life. What we all need is a heart knowledge of the Word, and this means being taught by God (v. 102). Here are the conditions we must meet.

We must love His Word and meditate on it (vv. 97-100). We enjoy thinking about people and activities that we love, and meditation means loving the Lord by pondering His Word and allowing its truths to penetrate our hearts. (See vv. 48, 113, 127, 159, 165, 167; 1:2.) This does not mean that we abandon our daily responsibilities or that we constantly quote Bible verses to ourselves and ignore our work. Rather, it means that our minds and hearts are so yielded to the Spirit that He can remind us of the Word when we need it and give us fresh understanding in the new challenges we face. There are many ways to learn truth. We can learn from our enemies in the encounters of life (v. 98), from our teachers in the explanations of life from books and lessons (v. 99), and from the older saints who have had the experiences of life and know the principles that work (v. 100). Joshua learned from serving with Moses, from the battles that he fought, and from the experiences, good and bad, that came to his life. But the most important thing he did was to meditate on the Word (Josh. 1:1-9), because his meditation helped him to test what he had learned in the other three “classrooms” and to put it all together into one balanced whole. God shares His truth with babes (Luke 10:21) and those who are humble enough to receive it (1 Cor. 1:18–2:8).

We must obey His Word (vv. 101-102). A true student of the Word is not a person with a big head, full of all sorts of knowledge, but one who has an obedient heart and loves to do God’s will. While God’s truth is food for our souls, it is not a “buffet” from which we select only the things we like. If the Bible tells us something is wrong, we stay off that path. If God tells us something is right, we do not abandon it. “Obedience is the organ of spiritual knowledge” (F. W. Robertson; John 7:17).

We must enjoy His Word (vv. 103-104). Honey would be the sweetest thing the psalmist could taste. However, the Word contains both sweetness and bitterness, and we must learn to receive both (19:10; 104:34; Prov. 16:24; Ezek. 2:9–3:15; Rev. 10). Samson got into trouble because of eating defiled honey from the carcass of a lion (Judg. 14:1-18). He was a Nazarite and was never to touch a dead body (Num. 6), so he defiled both himself and his parents, for Jewish people had to avoid dead animals (Num. 5:2; 9:10). God’s Word is pure, not defiled, and gives us the sweetness and energy we need to obey His commands. The unsaved person finds the Bible boring, but the devoted child of God feeds on the Scriptures and enjoys the sweet taste of truth. This is what it means to go beyond Bible study.

Nun (vv. 105-112)–We Will Be Faithful. It has well been said that the greatest ability is dependability, and this especially applies to the Christian life. We want God to be faithful to us, so is it wrong for God to expect us to be faithful to Him? Faithfulness is an evidence of faith, and faith comes from hearing and receiving the Word of God (Rom. 10:17; 2 Thess. 2:13). The psalmist described several areas of faithfulness in the life of the believer.

Faithful feet (v. 105). Two familiar biblical images combine in this verse: life is a path (vv. 32, 35, 101, 128; 16:11; 23:3; 25:4), and God’s Word is the light that helps us follow the right path (v. 130; 18:28; 19:8; 36:9; 43:3; Prov. 6:23; 2 Peter 1:19). The ancient world did not have lights such as we have today; the people carried little clay dishes containing oil, and the light illuminated the path only one step ahead. We do not see the whole route at one time, for we walk by faith when we follow the Word. Each act of obedience shows us the next step, and eventually we arrive at the appointed destination. We are told that this is “an enlightened age,” but we live in a dark world (John 1:5; 3:19; 8:12; 12:46; Col. 1:13; 1 Peter 2:9) and only God’s light can guide us aright. Obedience to the Word keeps us walking in the light (1 John 1:5-10).

Faithful words (vv. 106-108). Making vows constantly to the Lord will not lift us to the highest levels of Christian living (Rom. 7:14–8:4), but when we do make promises to the Lord or to our friends, we should keep them (Matt. 5:33-37; Num. 30:2; Deut. 23:21; Eccl. 5:1-7). The Holy Spirit can help us fulfill new resolutions if we depend on His power. What we say when we are praying (v. 107) should also be truthful. To talk to God piously without being willing to obey Him in the matters we are praying about is to bring hypocrisy into our fellowship with God. After we have prayed, are we available to be a part of the answer (Eph. 3:20-21)? Perhaps the highest use of speech is in the worship of the Lord (v. 108), and we must see our words as sacrifices offered to the Lord (Hos. 14:1-2; Heb. 13:15). Do we sing to Him from the heart (Eph. 5:19)? Do we mean the words that we pray, sing, and read aloud from the litany? If worship is the highest use of words, then to be careless in worship is to commit a great sin.

A faithful memory (vv. 109-110). The Old Testament believer did not have a pocket Bible that he could consult at will, for the Scriptures were written on large scrolls and deposited with the priests. This meant that the people had to listen carefully to the public reading of the Word and remember what they heard, an art that has almost vanished today. One of the ministries of the Holy Spirit is to bring God’s Word to our remembrance when we need it (John 14:25-26; 16:12-15), but we cannot remember what we have never heard and learned (v. 11; Heb. 5:12-14). The psalmist was taking risks, just as we all do as we walk through the minefields of this world, but he knew the Word would direct him.

A faithful heart (vv. 111-112). What a precious treasure is the Word of God (vv. 14, 72, 127, 162; 61:5)! It is like a deep mine filled with gold, silver, and precious gems, and we must take time to “dig” for these treasures (Prov. 2:1-9; 3:13-15; 8:10-11; 1 Cor. 3:9-23). A mere surface reading of Scripture will not put spiritual treasure into our hearts. Mining treasure is hard work, but it is joyful work when we “mine” the Bible, as the Spirit guides us into truth. Then, the Spirit helps us to “mint” the treasure so we can invest it in our lives (obedience) and in the lives of others (witness). Sometimes God takes us through the furnace of suffering so we can better receive the treasure into our own lives (1 Peter 1:6-12). The Word needs no purifying (v. 140; 12:6; 19:8), but we need to be cleansed so we can appreciate God’s truth and appropriate it. Once your heart is set on obeying the Word, the life is on the right course (Matt. 6:33; Prov. 4:20-27).

Samekh (vv. 113-120)–Dealing with the Enemy. If the life of faith consisted only of meditating on the Word and loving God, life would be easy, but people of faith have enemies, and life in this world is not easy. “Through many tribulations we enter the kingdom of God” (Acts 14:22 nkjv). Like the ten faithless men who spied out Canaan, if we look only at the enemy and ourselves, we will be discouraged and want to quit. But if, like Caleb and Joshua, we look to the Lord, we can conquer the enemy (Num. 13:27-33). Four assurances in these verses help us face the enemy with courage and win the battle.

(1) God protects His people (vv. 113-115). The “double-minded” were the people who were undecided and therefore uncommitted to the Lord (1 Kings 18:21; James 1:8; 4:8). Today, we would call them “half-hearted.” There is nothing strange about believers experiencing both love toward God and His Word and hatred toward those who reject the Lord (vv. 104, 128, 163; 101:3; Amos 5:10; Mic. 3:2). “Hate evil, you who love the Lord” (97:10 nasb). If we love the Word, we will hate lies and oppose liars. The psalmist knew that his shelter and shield was the Lord alone, and he trusted in Him. He is not hiding in the Lord from fear of facing the enemy, because he addresses the enemy in verse 115. Only in the Lord could he find the help he needed. The Lord protects us that He might equip us to face the enemy and fight the battle (3:3; 27:5; 28:7; 31:20; 32:7; 33:20; 46:1-2; 61:4; 84:11; 91:1). The psalmist had his heart set on the Lord (v. 112), so there was no need to reconsider the matter. It was settled!

(2) God upholds the obedient (vv. 116-117). The nasb and niv each use “sustain” in verse 116 and “uphold” in 117, but the words are almost synonyms. “Sustain” pictures the believer leaning on the Lord for support and rest, while “uphold” means that plus the idea of giving aid and refreshment. (For the first, see 3:6; 37:17, 24; and for the second, see Gen. 18:15.) When we feel like falling down and just giving up, the Lord comes to our aid in ways we could never fully understand.

(3) God rejects the wicked (vv. 118-119). God’s people in the Old Testament fought their enemies with swords and slings, but God’s people today use the sword of the Spirit (Eph. 6:17; Heb. 4:12). It is a conflict between truth and lies, and God’s truth must prevail. The writer described the enemy as sheep that had gone astray (vv. 10, 21, 176) and as cheap dross that must be discarded (Prov. 25:4; 26:23; Isa. 1:22, 25). God in His judgments purifies the saints but reveals the wickedness of the sinners, the way the refiner’s furnace reveals the dross (Jer. 6:28-30; Ezek. 22:18-19; Mal. 3:2-3). “Their deceitfulness is useless” (v. 118 nasb) means that the thoughts and plans of the wicked are based on lies, but they are only deceiving themselves because their plans will fail.

(4) God alone should be feared (v. 120). On the fear of God, see the comments on verse 63. The fear of the Lord is the fear that conquers every fear. “The Lord is my helper; I will not fear. What can man do to me?” (Heb. 13:6 nkjv; Ps. 118:6). The psalmist did not approach God as a criminal about to be slain but as a son showing loving respect to the father. God honors those who fear Him (15:4) and blesses them (115:13). If we fear the Lord, we depart from evil (v. 115; Prov. 3:7). This takes us back to verse 113: if we are single-minded, we will fear only the Lord and trust Him. “The battle is not yours, but God’s” (2 Chron. 20:15).

Ayin (vv. 121-128)–Blessed Assurance. For the first time, the words oppressors and oppress appear in this psalm (vv. 121-122, and see 134). The word describes the abuse of power and authority, taking advantage of the underprivileged by either violence or deceit. The word includes the ideas of accusation and slander. The Jews were commanded not to oppress one another (Lev. 25:14, 17; Deut. 24:5-22), and this included the strangers in the land (Ex. 22:2; 23:9). Often, God’s people suffer oppression, while the guilty go free. When that happens, we need to remember the Lord and what He does for us.

The Lord is the Rewarder (v. 121). The psalmist was not boasting but affirming to the Lord that he was not guilty of anything that deserved punishment. He was a man of integrity who had a clear conscience; he had treated others justly and had practiced God’s holy laws diligently. That in itself was a blessing, but God’s people long to see justice reigning on the earth. When God rewards His people, it is a witness to sinners that their day of judgment is certain (58:10-11). “Therefore do not cast away your confidence, which has great reward” (Heb. 10:35 nkjv; Isa. 40:10; Rev. 22:12).

The Lord is our Surety (v. 122). The King James Version and New American Standard Bible are superior here to “ensure” in the New International Version. A person became surety when he or she pledged to pay another person’s debt or fulfill a promise. When Jacob refused to allow Benjamin to go to Egypt for food with his brothers, it was Judah who willingly became surety for his youngest brother (Gen. 43:1-10; 44:18-34). Judah’s passionate speech before his brother in Egypt assured Joseph that Judah had truly experienced a change of heart and that it was safe to reveal his identity to the men. To become surety for a friend’s debts is forbidden in Scripture, lest you end up with a burden greater than you can handle (Prov. 11:15; 17:18; 22:26-27). But the Son of God became surety for those who have trusted Him (Heb. 7:22)! No matter how many promises we might make to the Lord, we can never fulfill them. But in His death on the cross, Jesus has paid the debt for us, and in His ministry of intercession at the throne in heaven, He is our living Surety. As long as He lives, our salvation is secure, and He lives by “the power of an endless life” (Heb. 7:16). So, no matter what people do to us and no matter how we feel, our Surety is secure and we remain in the family of God. Jesus has taken the responsibility for our salvation, and He will never fail.

The Lord is our Master (vv. 123-125). Whenever people attack us, they also attack the Lord, for we belong to Him. When Saul of Tarsus persecuted Christians on earth, He also persecuted their Lord in heaven (Acts 9:1-5). God cares for His servants. He does not always prevent us from being oppressed, but He always has a good reason for permitting it to happen. He is a loving Master who teaches us His will and gives us the discernment we need to handle the problems of life. Even more, He gives us promises that we can claim and thereby find the strength and wisdom we need. God’s servants do not live by explanations; they live by promises.

The Lord is the Final Judge (vv. 126-128). In our impatience, we sometimes want God to work immediately and set everything right, but His ways and times are not always the same as ours. Faith and patience go together (Heb. 6:12), and God’s delays are not God’s denials. The day will come when the truth will be revealed and sin will be judged; meanwhile, instead of complaining about what we have paid or lost, let us rejoice in the wealth that we have in God’s Word, wealth that can never be taken from us. All of God’s precepts concerning all things are always right, so we can depend on the Scriptures and have the guidance that we need. If we love the Word, we will hate the wrong paths of sinners and stay away from them. We do not even put one foot on the path of the wicked (Prov. 1:15)!

Pe (vv. 129-136)–A Chain Reaction. This section begins with the wonder of God’s Word and ends with the weeping of the writer because the arrogant disobey the Word. Just as love and hate (vv. 127-128) and joy and affliction can exist in the same heart (vv. 111, 107), so can awe and anguish. In fact, when we begin to see the beauty and wonder of the Scriptures, we also begin to understand the ugliness of sin and the cheapness of what the world has to offer. This section describes a “spiritual chain reaction” in the life of the psalmist, one that can occur in our lives if we ponder the wonder of God’s Word.

Wonder leads to obedience (v. 129). People obey God’s Word for different reasons, some because of fear of punishment, others to secure blessings, and still others because they love God and want to please Him. The psalmist stood in awe at the wonder of God’s Word–its harmony, beauty, perfection, practicality, power, and revelations. The longer I read and study the Bible, the more wonderful it becomes, and a God who wrote a book that wonderful deserves my obedience. To obey the Word is to become part of that wonder, to experience power and spiritual transformation in our lives.

Obedience leads to understanding (v. 130). The light of the Word comes into our hearts and minds and brings spiritual insight and understanding (2 Cor. 4:1-6). The word entrance (kjv) is translated “unfolding” in the New American Standard Bible and the New International Version; it means “disclosure” and “opening up” as in Luke 24:32 and 35. When Spirit-led teachers and preachers “open up” the Word, then the light of God’s truth shines forth and brings about spiritual transformation (v. 135; 2 Cor. 3:18).

Understanding leads to deeper desire (v. 131). As a suffocating person pants for air or a thirsty person for water, so the child of God pants for the Word of God, and nothing else will satisfy. “I have treasured the words of His mouth more than my necessary food” (Job 23:12 nasb). When we lose our desire for God’s Word, then we are vulnerable to the substitutes the world has to offer (Isa. 55:1-2).

Desire leads to love for God (v. 132). Just as children long to share the love of their parents, so the child of God experiences God’s love through the Word (John 14:21-24). To love God’s name is to love God, for His name reveals all that He is. The psalmist is here claiming the covenant promises that the Lord gave to the nation of Israel (69:36). Had Israel loved the Lord and kept the terms of the covenant, God would have blessed them and exhibited to them His power and mercy.

God’s love leads to guidance and freedom (vv. 133-134). When we experience the love of God in our hearts, we keep His commandments (John 14:15), and obedience to His commandments sets us free from the slavery of sin (Rom. 6). The word dominion means “autocratic rule,” but sin is not supposed to have dominion over us (Rom. 6:12-16). But there is more: we are also set free from the oppression of people and the enslavement it can bring (v. 134). When you are the servant of Jesus Christ, you are free from slavery to people. “You were bought with a price; do not become slaves of men” (1 Cor. 7:23 nasb).

Freedom in Christ brings us God’s blessing (vv. 135-136). When God hides His face from His people, He is disciplining them (13:1; 80:3-7), but the shining of His face upon them is a sign of His blessing (4:6; 67:1; Num. 6:25). To seek His face is to seek His blessing (v. 58). As we walk with the Lord in freedom, we walk in the light and have nothing to hide. But enjoying His freedom and blessing does not eliminate the burden we carry because of the wickedness in the world (v. 136). A broken heart and a blessed heart can exist in the same person at the same time. Jeremiah wept over the sins of a nation about to be destroyed (Jer. 9:1, 18; 13:17; Lam. 1:16), and Jesus wept over Jerusalem because they had rejected Him (Luke 19:41-44). The apostle Paul wept over lost souls (Rom. 9:1-3) as well as over professed believers in the church who were living for the world and the flesh (Phil. 3:17-21). If our enjoyment of God’s Word and God’s gracious blessings has truly reached our hearts, then we ought to have a burden for the lost and want to try to reach them for Christ.

Tsadhe (vv. 137-144)–In God We Trust. The Spirit of God uses the Word of God to implant faith in our hearts (Rom. 10:17), and the more we live in God’s Word, the stronger our faith will become. Some people have no faith (Mark 4:40), others have little faith (Matt. 8:26; 14:31), and a few have great faith (Matt. 8:10; 15:28). Like a mustard seed, faith has life in it, and if the seed is planted and cultivated, it will grow and bear fruit (Matt. 17:20). The message in this section of the psalm is that you can depend on the Word of God, so–have faith!

God’s Word is trustworthy no matter what people do (vv. 137-139). The psalmist had worn himself out trying to convince people to trust God’s Word (see 69:9; John 2:12), but they ignored both him and the Scriptures. He must have felt that his ministry had failed, but he had been faithful even as the Word is faithful. God and His Word are righteous, and what He says is right. His Word is fully trustworthy. Though intellectual giants may attack it and even ridicule it, the Word stands and will be here long after they are dead and their books have been forgotten. People may sin and die, but God’s righteousness and righteous Word remain (vv. 137, 138, 142, 144).

God’s Word is trustworthy no matter what people say (vv. 140-141). Over many centuries, the Scriptures have been thoroughly tested in the fires of persecution and criticism, the way a goldsmith tests precious metals (12:6-7; 18:30), and the Word has been found pure. One of the joys of the Christian life is to find new promises in the Word, test them in daily life, and find them trustworthy. The enemy wants to forget the Word (v. 139), but we remember the Word and depend on it. The world may look upon God’s people as “small and despised,” but when you stand on God’s promises, you are a giant.

God’s Word is trustworthy regardless of how you feel (vv. 142-143). You may experience trouble and distress, as did the psalmist, and still find delight in God’s truth. Our feelings change, but God’s Word never changes. God’s Word is not only true, but it is also truth (v. 142 nasb; John 17:17). The Word of God is truth, the Son of God is truth (John 14:6), and the Spirit of God is truth (1 John 5:6). The Spirit of truth wrote the Word of truth, and that Word reveals the Son of God. When your feelings deceive you into concluding that it is not worth it to serve the Lord, immediately turn to the Scriptures and delight in your Lord.

God’s Word is trustworthy no matter how long you live (v. 144). When we read the Word to ourselves, we see words in ink on paper. When we read the Word aloud, we hear puffs of sound that quickly disappear. Paper and ink and puffs of sound may not seem very lasting, but the Word of God is eternal and fixed forever (vv. 89, 160). To build your life on God’s Word means to participate in eternity (Matt. 7:24-29; 1 John 2:17). It is not the length of life but the depth of life that counts, and depth comes from laying hold of God’s Word and obeying it. Jesus spent only thirty-three years on this earth, and His public ministry lasted only three years, yet He accomplished a work that is eternal.

Qoph (vv. 145-152)–A Primer on Prayer. The writer prayed throughout this entire psalm, but in these verses he concentrated on prayer and cried out to God day and night. From his experience, we receive some basic instructions about successful prayer.

Pray wholeheartedly (vv. 145-146). We must seek God with our whole hearts (vv. 2, 10, 58) and obey Him with our whole hearts (vv. 34, 69). “In prayer, it is better to have a heart without words than words without a heart” (John Bunyan). In the Old Testament sanctuary, the golden altar of incense represented intercessory prayer (Ex. 30:1-10). The special incense was burned on the altar, and the fragrant smoke rising heavenward pictured prayer going up to the Lord (141:1-2; Rev. 8:3-4). The devotion of the heart is what “ignites” our prayers and enables us to present our requests to the Lord. The phrase “and I will keep” may be translated “that I may keep.” The psalmist was not bargaining with God (“Answer my prayers and I will obey You”) but dedicating himself to God to obey Him no matter how He answered his prayers. Before we can pray as we ought, we must pray for ourselves that God will give us hearts ignited by the fire of the Spirit.

Pray without ceasing according to the Word (vv. 147-148). Two important elements of successful prayer are involved here. The first is that we constantly cultivate an attitude of prayer and remain in communion with the Lord. At morning and during the watches of the night (sunset to 10:00 p.m., 10:00-2:00, 2:00 until dawn), the psalmist prayed to the Lord. Jesus called this “abiding” (John 15:1-11). To “pray without ceasing” (1 Thess. 5:17) does not mean to walk around muttering prayers. It means to “keep the receiver off the hook” so that nothing comes between the Father and us.

The second element in successful prayer is the Word of God, for apart from God’s Word, we cannot know God’s will. Each verse in this section mentions the Scriptures and the writer’s devotion to God’s Word. We must balance the Word and prayer in our devotional lives and ministry, for all Bible and no prayer means light without heat, but all prayer and no Bible could result in zeal without knowledge. Samuel emphasized both the Word and prayer in 1 Samuel 12:23, and so did Jesus in John 15:7. The spiritual leaders in the early church gave themselves to prayer and the Word (Acts 6:4). When we meditate on the Word, the Father speaks to us; and when we pray, we speak to the Father. We need both instruction and intercession if we are to be balanced children of God.

Pray as an act of love (v. 149). This verse combines both love and law, for if we love the Lord, we will keep His commandments. Too often we think of prayer as an emergency measure, rushing into God’s presence and crying for help. But what would you think of children who spoke to their parents only when they needed something? Prayer is more than asking; prayer is loving. If we love the Word of God, we must also love the God of the Word and express that love to Him. To tell Him we love Him only because we want to receive something is to practice prayer on a juvenile level. When we share our love with the Lord, we receive new life from Him.

Pray with your eyes open (vv. 150-152). As he prayed, the psalmist saw his enemies drawing near, so he asked for God to draw near to help him. The familiar phrase “watch and pray” goes back to when Nehemiah was leading the people in rebuilding the walls of Jerusalem and restoring the gates. The enemy did not want the Holy City to be rebuilt, so they used fear, deceit, and every kind of ruse to hinder the work. What was Nehemiah’s defense? “Nevertheless we made our prayer to our God, and because of them [the enemy] we set a watch against them day and night” (Neh. 4:9 nkjv). Jesus (Matt. 26:41; Mark 13:33), Paul (Col. 4:2), and Peter (1 Peter 4:7) commanded God’s people to “watch and pray,” to be on guard and pray with intelligence and alertness. We are soldiers in a battle and we dare not go to sleep while on duty.

Resh (vv. 153-160)–Strength for the Journey. Have you noticed that the writer became more urgent as he drew near the end of the psalm? The Hebrew alphabet was about to end, but his trials would continue, and he needed the help of the Lord. The last three stanzas all speak of persecution and trials, yet the writer still trusted the Lord. The Christian life is like the land of Canaan, “a land of hills and valleys” (Deut. 11:11), and we cannot have mountaintops without also having valleys. The key phrase in this stanza is “revive me” (vv. 154, 156, 159 nkjv), which means “give me life, lift me up, and keep me going.” He had prayed this prayer before (vv. 25, 37, 40, 88, 107, and 149), and the Lord had answered. The psalmist not only prayed but also gave reasons why the Lord should answer.

Revive me, for You are my Redeemer (vv. 153-155). “Look upon [consider] my affliction” is a request for the Lord to “see to” his needs. Abraham used these words when he answered his son’s question in Genesis 22:8–“The Lord will see to it,” in other words, provide the sacrifice. Our wonderful Lord not only “sees” the need but can also “see to” providing what is needed. “The eyes of the Lord are upon the righteous, and his ears are open unto their cry” (34:15; 1 Peter 3:12). The word redeem speaks of the kinsman redeemer who could rescue a family member in need, as Boaz rescued Ruth. (See Lev. 25:23-34.) In His incarnation, Jesus entered the human family and became our kinsman, and in the crucifixion, He paid the price to redeem us from sin, death, and hell. “Plead [defend] my cause” ties in with Jesus as our Kinsman Redeemer and also as our Surety (v. 122), Mediator, and Advocate, who represents us before the throne of God (1 John 2:1-2). In our affliction, it is comforting to know that the Son of God intercedes for us, hears our prayers, and meets our needs.

Revive me, for You are merciful (vv. 156-158). If we prayed on the basis of our own merit, God could never answer, but we come to the Father in the name of the Son (John 14:14; 15:16) and with the help of the Spirit (Eph. 2:18; Rom. 8:26-27). God in His grace gives us what we do not deserve, and in His mercy He does not give us what we do deserve. His throne is a throne of grace where grace and mercy are abundantly available to us (Heb. 4:16). The psalmist was still disgusted with the way the unbelievers lived (v. 158; see 53, 136), but their bad example did not change his own convictions.

Revive me, for Your Word can be trusted (vv. 159-160). “The sum of Your word is truth” (v. 160 nasb), and this means all of it can be trusted. The totality of God’s written revelation is not just true–it is truth. To love the Word is to obey it, and to obey it is to receive life from it. The Bible is not a magic book that conveys divine life to anyone who picks it up and reads it. God’s living Word communicates His life and power to those who read it, meditate on it, and obey it because they love God and His Word. When Jesus raised the dead, it was through speaking the Word (Luke 7:11-17; 8:40-56; John 11:38-44; see John 5:24), and His Word gives us life today when we find ourselves in the dust (v. 25).

Shin (vv. 161-168)–Blessed Are the Balanced. During our time of study in Psalm 119, we have noticed that the writer practiced a balanced life of faith, and this quality is seen especially in this stanza.

Respect and rejoicing (vv. 161-162). The princes began their campaign against him by speaking against him (v. 23), but now they were persecuting him in a direct way. But the psalmist was not afraid of his persecutors; he stood in awe of God’s Word. Once again we learn that when we fear God, we need not fear anyone else. He respected the Word and rejoiced in the Word at the same time, for the joy of the Lord and the greatness of the Lord are friends, not enemies. The princes wanted to rob him, but he found great wealth in the Word of God (see vv. 14, 72). The promises of God in the Bible are better than money in the bank, because they will never lose their value, and nobody can take them from us.

Love and hate (v. 163). “You who love the Lord, hate evil” (97:10 nkjv). He loved God’s law but hated every false way (vv. 97, 104, 127-128). He loved God’s law but hated double-minded people (v. 113). Here he declared that he loved God’s law but hated falsehood. Whoever loves and practices a lie will not enter the heavenly city and will be banished from God’s presence forever (Rev. 21:27; 22:15).

Praise and poise (vv. 164-165). The devoted Jewish worshipper would praise God and pray three times a day (55:17; Dan. 6:10-11), but the psalmist went beyond that and worshipped seven times a day. The phrase means “often, many times, beyond what is expected.” The legalist would set a goal and be proud that he reached it; the Spirit-filled believer sets no goal but goes beyond any goal he might have set. Just as prayer can bring peace to our hearts (Phil. 4:4-7), so praise can bring peace as well. Focusing on the Lord, asking for nothing, and being totally lost in our praise of Him has a way of making the problems look much smaller and the future much brighter. But praise also helps us to have poise in our Christian walk and to not stumble (Jude 24) or cause others to stumble (1 Cor. 8:13; Rom. 14:13). The singing saint is a stable saint, walking on a level path even when the enemy digs pits and sets up obstacles.

Walking and waiting (vv. 166-168). Like the psalmist, we are waiting for “the salvation of the Lord,” when the Lord shall come and set His creation and His people free (Rom. 8:18-25; 13:11; Heb. 9:28; 1 Peter 1:9). This is the “blessed hope” that every believer anticipates and longs for (Titus 2:13). But as we wait and hope, we must walk and work, for we want to be found faithful when Jesus comes (Matt. 24:45-51). When we love His Word, we will also love His appearing (2 Tim. 4:6-8) and live like those who are ready to meet their Lord (1 John 2:28).

Tav (vv. 169-176)–Hear My Prayer! Except for 174, each of the verses is a prayer to the Lord, and the focus is on His wonderful ability to meet our needs as we trust Him. The word “Your” [“thy”] is often repeated and helps us understand the requests the psalmist was making.

I need Your Word (vv. 169-72). We never outgrow our need for God’s Word, no matter how long we have been walking with Him. There is always something new to learn, and we often see new applications of old truths. Believers who boast that they “know the Bible from cover to cover” are only revealing how little they know about God’s Word, for we shall spend eternity learning from His Word. The psalmist asked for understanding and deliverance, for he knew that the truth would set him free (John 8:32). After learning the statutes of God, he began to praise the Lord, for study and worship belong together. After Paul discussed the wonderful decrees of the Lord (Rom. 9–11), he broke out in worship and praise (Rom. 11:33-36).

I need Your hand (v. 173). We all know that “God is spirit” (John 4:24) and therefore does not have a body with hands, feet, and so forth. In order to reveal Himself to us, He uses the familiar to explain the unfamiliar, and therefore the Bible describes Him in human terms. The hand of the Lord is mentioned only here in the psalm, but it is found many times in the book of Psalms. The idols of the heathen have hands that do not move or feel (115:7), but God’s hand is active on the behalf of His people. We are the sheep of His hand (95:7), an image that Jesus used in John 10:28-29.

I need Your salvation (v. 174). In his case, “salvation” meant deliverance from his enemies who were threatening him, but “salvation” can mean freedom from worry, the healing of a sickness, the provision of funds to pay a bill, or deliverance from satanic oppression. As we saw in verse 166, our ultimate salvation is the return of Jesus Christ to deliver all creation from the bondage of sin.

I need Your help (v. 175). The writer prayed “Help me!” in verse 86, but God’s people are always crying for help. “My heart trusted in Him, and I am helped” (28:7 nkjv). God’s hand can help us (v. 173), but so can God’s judgments. “Judgments” is a synonym for the Word of God, but it can also refer to the working of God’s providence in this world (105:7; Rom. 11:33). Of course, the two go together, because God always obeys His own Word when He works in this world. God helps us as He arranges the affairs of this world and of our lives, for there are no accidents in the life of the believer–only appointments. Our Father watches over us and accomplishes His will (23:3; John 10:4; Rom. 8:28).

I am Your servant (v. 176). He did not say that he had greatly sinned against the Lord or that he was rebelling against God’s will. At this point, he felt his own weakness and ignorance and expressed it in terms that were meaningful to him. In verse 110 he affirmed that he had not strayed away, but now he realized the danger of feeling overconfident (1 Cor. 10:12). During the spiritual journey recorded in this psalm, the psalmist had experienced his ups and downs, but he had always stayed himself on the Word of God, and he did this to the very end. He opened the psalm with a benediction (v. 1), but he closed it with a warning, and both are important to the balanced Christian life. God gives us promises and assurances so we will not despair, but He gives us warnings that we might not presume. He was still the servant of God and not the servant of sin, and he still remembered God’s Word, so he would not stray for long. The Good Shepherd would find him and lead him back to the fold. He would anoint his wounds with healing oil and give him a long, refreshing drink of water (23:5).

The Pilgrim Psalms (Ps. 120–134). Each of these fifteen psalms is called “A Song of Degrees.” The Hebrew word translated “degrees” or “ascents” comes from a root that means “to go up,” as ascending a stairway. Ten of the psalms are anonymous, four are attributed to David (122, 124, 131, 133), and one to Solomon (127). These psalms were selected to form a “hymnal” to be used by the people who went to Jerusalem for the three annual feasts (Ex. 23:14-19)–Passover in spring, Pentecost in early summer, and Tabernacles in the autumn. The pilgrims sang these songs together as they journeyed in family groups to Jerusalem (Luke 2:41-52), and this helped to focus their minds on what the Lord had done for their nation. The sanctuary is mentioned in 122:1, 9; 132:7-8; and 134:1-2; and Mount Zion and Jerusalem are mentioned in 122:2-3, 6; 125:1-2; 126:1; 128:5; 129:5; 132:13; 133:3; and 134:3. Three special themes are repeated: (1) the afflictions that Israel experienced at the hands of the other nations, (2) the gracious way God cared for and protected His chosen people, and (3) the blessing of being in Jerusalem. Israel had suffered contempt and scorn (123:3-4), near extinction (124:1-5; 130:1), traps (124:6-7), bondage (126:1, 4), and affliction (129:1-3), yet they are still here!

Under the leadership of Moses, the Israelites were a nomadic people for forty years. But after they settled in Canaan, the Lord required them to go to Jerusalem three times a year. This reminded them that, spiritually speaking, they were still a pilgrim people and needed to depend on the Lord. “For we are aliens and pilgrims before You,” said David (1 Chron. 29:15 nkjv; and see Ps. 84:5-7; 119:19, 54.) Too many believers today want to be “settlers,” not pilgrims and strangers (Heb. 11:8-10, 13-16; 1 Peter 1:1; 2:11). We are happy to settle down in our comfort zones and live as though Jesus never died, Jesus is not coming again, and our lives will never end. We are guilty of what Eugene Peterson calls “the tourist mindset,” content to make occasional brief visits with the Lord that are leisurely and entertaining, all the while conforming to this world and enjoying it. Our citizenship is in heaven (Luke 10:20; Phil. 3:20; Heb. 12:22-24), and that should make a difference in our lives on earth. We need to “feel temporary” as we make this pilgrim journey called life.