Psalm 119.

The golden ABC of the word of God

This, the geatest example of the art of the alphabetic (acrostic) psalm (see Poetry in the Bible), has a subject worthy of its skill. We do not know when it was composed and therefore cannot tell how much written material was intended when it speaks of the word of the Lord, or his commands, precepts and promises. It is our privilege to sing these words in a day when the entire written Scripture is available; it was the psalmists privilege to celebrate the fundamental reality that, however it came and in whatever form it existed, the word of God is central to the life of Gods people. Our God is a God who speaks and it is the possession of that verbal revelation which marks his people off from all others on earth. In referring to this word of God (which it does in almost every one of its 176 verses) the Psalm uses nine main words. These can be listed in five groups: (i) The word originated in divine speech. Word(s) (Heb. dbr, 9, 16, 17, 25, 28, 42, 43, 49, 57, 65, 74, 81, 89, 101, 105, 107, 114, 130, 139, 147, 160, 161, 169) and word/promise(s) (Heb. imrh, 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172) are both rooted in verbs of speaking. The word is what God himself has spokenwhether directly, as to Abraham (Gn. 17:1) or to and through Moses or one of the other prophets (e.g. Ex. 3:5; 19:9; Am. 1:1, 3). (ii) Two words are used which affirm that this word expresses the mind of God: laws (Heb. mipt 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108, 120, 132, 137, 149, 156, 160, 164, 175) arises from the verb to give judgment, to make a decision what is right and what is wrong; statute(s) (Heb. dh 2, 14, 22, 24, 31, 36, 46, 59, 79, 88); dut (95, 99, 111, 119, 125, 129, 138, 144, 152, 157, 167, 168) comes from the verb to bear witness: in his word God bears witness to himself, his nature and his truth. (iii) The enduring significance of Gods word is expressed by decrees (Heb. hq 5, 8, 12, 16, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171). Deriving from the verb to engrave it points to something graven in the rock for perpetuity. (iv) The authority of the word and the love which prompted it are blended in the description law (Heb torh, 1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174). While the word is used of authoritative imposition, at base it means teaching and is specifically (Pr. 3:1) the instruction a careful father gives to a loved child. (v) Finally, the word of God is designed for practical application to life. It is commands, commandments (Heb. miswh, 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143, 151, 166, 172, 176). If any distinction is to be drawn practically between this word and the next, it is that command is the simple idea of doing what you are told whereas precepts (Heb. piqqud, 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173) suggests applying the word of God to the minutiae of life, and ways (Heb. derek 3, 15, 37 where NIV changes ways to word) is what is now called lifestyle. Across all these words there are certain sustained emphases, for example, the love of the word of God (16, 30, 54, 70, 127, 140, 159, 167), commitment to obey (17, 34, 60, 100, 106, 129), the word resolutely held to in times of difficulty (51, 61, 83, 87, 95, 109, 110, 143, 157, 161). Concern for the word is a ground for pleading for compassion (77) and deliverance (153); the Lord is always as good as his word (41, 59, 65, 76, 116, 154, 170). This psalm is an inexhaustible treasury. It is virtually entirely a psalm of prayer, for throughout it is addressed to the Lord and comes from a heart of true humanity in all its frailty and failure. However great our aspirations to obey, to keep the Lords word in the forefront of our minds and lives, we remain to the end like a lost sheep needing the Shepherds care (176).
1

Though occasionally writing a triplet (48, 176) the poet throughout devotes eight couplets to each letter of the alphabet in turn. But, as always in Hebrew poetry, form is subordinate to thought and each alphabetic section is a carefully composed statement.

18 Aleph. The great if only. Typically of the whole Psalm the opening section asserts that obedience to the word of God is the key to life. The great cry of v 5 is the pivot of the section. Doubly blessed are those who live by his word with constancy and commitment (13) for it is his word and he intended it to be obeyed (4). Oh that I were like that (5)for then there would be no disappointed hopes (6) but rather praise (7). With Gods help I will obey (8). 14 are objective: these are the facts. Blessed (12) under divine approval; blameless, a life fully integrated round the Lords law, outwardly (walk), inwardly (heart); do nothing, have determined to do nothing. You (4), emphatic, You yourself. 58 are subjective: personal longing, expectation and resolve. Steadfast. This is the ideal of being set in our ways. Shame, finding life a disappointment. Your decrees (8) is emphatic, matching the you of v 4. 916 Beth. The absorbed heart. Aleph expressed longing (5) but the practical way
forward is to focus that longing on Gods word and on to the Lord himself (10, 12). The case is posed of a young man, i.e. a situation where the life of purity is under constant pressure. The possibility of a pure life depends on the direction of the will (10), the contents of mind and memory (11), the pre-occupations of the mouth (13), and of the emotions (14, 16), the subjects of thought (15, 16). The outward life (way), arises from inner factors, all absorbed in the word but centralized on the Lord in praise and instruction (12). 9 How, a practical question, By what means? The problem is outward (9), but the answer (1016) is inward. 10 The deliberate direction (seek) of the heart (the whole inner being) Godward and the exercise of specific prayer. 11 The heart stored up with the word is the antidote to sin. 13 The verse opens with human lips and ends with the divine mouth: talking to oneself or to others, our conversation replete with what God has spoken. 15 Up to this point the main verbs have been perfects of determination (I am determined to seek to hide to recount to rejoice). Parallel thoughts are now taken up in prayer: O please let me meditate consider. Our commitments must be bathed in prayer. 16 A final quiet resolve centres on a proper use of the emotions and the memory (16).

1724 Gimel. The Lords dependant. The verses belong together in pairs: 1718 (acts of God enabling obedience) are matched by 2122 (acts of God punishing disobedience and rewarding obedience); 1920 (the psalmist as an alien on earth) are matched by 2324 (the psalmist as an object of rebuke). Our passions do not make the life of holiness easy (9); neither, says Gimel, do our circumstances. The earth is an alien place (19); society contains those who desert the word (21), personaleven officialopposition is encountered. How are we to live the life of God in the courts of earth? First (1718), by requesting divine action. Do good, make full provision for. Open. In the full provision sought, one thing is specified: the ability to understand the word in all its wonder. Secondly (1920), by recognizing the realities of the situation and maintaining a true priority. Stranger, resident alien. Yet, notwithstanding the potential difficulties of such a life, it is not earthly comfort, provision, or even home-going that is sought, but a knowledge of Gods word as an all-consuming longing. Thirdly (2122), the negative equivalent of the foregoing: longing for divine provision (1720) matched by avoidance of divine displeasure through committed obedience. Fourthly (2324), at

whatever cost (even the disapproval of influential people), the Lords word dominates mind, emotions and the practical advice that directs life.

2532 Daleth. Time of trouble, time of ? The Gimel situation, an alien in a foreign environment, is real. Humiliation (25), weariness (28), temptation (29), potential disappointments (31) are all part of life. Things get us down (25, My soul cleaves to the dust), life becomes too much (28, My soul is sleepless with depression). But, more than anything else, the time of trouble is to be a time of prayer. These eight verses contain seven prayers. Prayer for renewal (preserve, 25), for progress in knowledge (2627), for strength in need (28), for grace, divine favour to the meritless needy (29), for a favourable outcome (31). The time of trouble is also a time of special commitment, to fix the mind on his wonderful word (27), to choose and set the heart on his truth (30), to meet trouble with obedience (31, I cleave to your statutes), to make the effort, (I will run). But the time of trouble is also a time of rest, for God will always be true to his word (25b, 28b, 29b, better in accordance with your law). 3340 He. Inner renewal, the heart kept whole. The spirit of dependence continues with nine requests in eight verses. But the threat to running in the Lords way (32) is not here a hostile environment (Gimel) nor the difficulties of life (Daleth) but the wayward heart which wants to obey (34) but can so easily be drawn away to selfish ends (36) and follow the enticements of the eyes (37). There is thus a tension in the heart itself: heart-loyalty threatened by heart-disloyalty. The solution is prayer: only the Lord can keep the way obedient (33, to follow, (lit.) the way of your decrees), the heart whole (34), direct us to true happiness (35), keep us from unworthy pursuits (3637), save us from disappointment (39, disgrace) and renew the springs of life (40, preserve). The section is in three parts: 3335, total commitment, keeping Gods word with the whole heart; 3637, inner threats, the divided heart; 3840, divine, faithful care and supply. 4148 Waw. Steady progress. Each verse in this set begins with and (omitted
throughout by NIV and in v 42 translated then). This is not just a device to provide for the letter Waw (which, as a prefix, means and) but is the whole point of the section: there are things which follow in sequence. The preceding sections have wrestled with the problem of living the pure life (Beth) in an alien world (Gimel) full of pressures (Daleth), and with a divided heart (He). One ingredient is important above all others, the Lords promised unfailing love and salvation (41)the love which knows, cares, provides and never fails and the salvation that steps in to deliver at every moment of need. Hence the significance of the and with v 41, as if to say and of course this too. Then come the things that accompany salvation (4248). 4243 share the theme of spoken testimony: those who know the Lords love and salvation speak of it. His word can be trusted to provide the answer even to the hostile questioner (42), but (43) the word can only be used by divine consent and there must be sensitive dependence on divine goodwill at all times. 4446 are linked by a form of verb which goes beyond I will to I promise I will. Testimony requires the context of an obedient life (44), a life which demonstrates the true freedom which obedience brings (45). On this basis there is no embarrassment or fear of disappointment even in witness to kings (46). 4748 are linked by love of the word, for the mouth that speaks the word (42, 43) and the life that exemplifies it (4446) must arise from a heart that loves it.
3

4956 Zayin. Trustee of the word. Many things prompt the reaction Why should I
bother any more?trouble (50), scornful opposition (51) or because nobody else seems to bother (53). In such times, the psalmist still centred his life on the Lords word, finding that divine promises brought renewal (50, preserves), that the time of opposition was the very time to hold firm to the Lords teaching (51), that his laws ministered comfort (52), that lifes darkness must be met with resolute keeping (the servants keeping, 55) and constant conservation (56, obey, lit. keep intact), the Trustees keeping. 4950 The word of hope and comfort. Word promise, speech. The word originates in the mouth of the Lord; consequently it conveys (sure) hope and is a quickening force (50, preserves, renews). 5152 The word held fast against scorners: unrestrained opposition met with undeviating commitment bringing comfort. 5354 The word in sorrow and song. People observe different standards and the world is an alien place (lodge, 54, live as an alien, see v 19). These pressures do not mould him but revolt him and make the joys of the word the more precious. 5556 The word to be kept, see above. The Zayinsection balances any impression the Waw-section created that life is an unbroken triumph. The freedom the word brings (45), the boldness (46) and the delight (4748) must be safeguarded by the often grinding task of gripping resolutely to the word.

5764 Heth. The ordering of life. The section opens and closes by addressing the LORD,
his sufficiency for me and his faithful love as filling all life. How do we react to one who is all sufficient (5760) and how do we live in relation to one whose love is to be found everywhere (6164)? We are like the tribe of Levi (Jos. 13:14, 33; 18:7) who needed no other source of supply than the Lord. Our response to this is fourfold: pledged obedience (57), heart-felt seeking his favour and unmerited grace (58), thoughtful self-reformation (59) and prompt obedience (60). In a word, a life committed to his word, trusting his promises and conforming to his statutes. Outside there are opponents to face (61), a programme to organise (62), friends to cultivate (63) for in every situation and placewhether hostile, secret or corporatehis (unfailing) love is everywhere. Every situation must therefore be used to delight himholding the word in adversity (61), ordering life to make time to delight in the word (62), making friends of those who follow the word (63).

6572 Teth. Graduating in the Lords school. In Heth we are called to a personal
reordering of life in the light of what the Lord is; Teth dwells on the Lords redirection of our lives. We are pupils in his school of affliction (67, 70), he is Principal of the school and the graduation award is the treasure of his word. 6567 The surprising benefit of affliction. The Lord has kept his word by doing good to his servant (65, (lit.) You have done good ); this leads the servant to request more teaching (66), confident in what the Lord commands even though the school in which he received the benefit was that of affliction. 6870 The benefit of a resolute and rejoicing heart. Come what may, because the Lord is good he can only do good. We can therefore be ready pupils in his school, committing ourselves to counter lies with wholehearted trusteeship of his word (cf. 56) and to develop true sensitivity of heart by delighting in his law (70). 7172 Benefits in the school of affliction. It was in this school that he learned the Lords decrees (i.e. his word as designed for our obedience) and learned too what a treasure his law is (i.e. his word as designed for our instruction). Note the prominence of the idea of good in this section: what the Lord has done (65, see above), what he is (68) and what he bestows on us in his school (7172).

7380 Yodh. Making suffering a testimony. In affliction the psalmist himself reaped
benefit (according to Teth), but now we find that he is concerned so to live in affliction that the benefit can touch others also. The same human agents of affliction reappear (78, cf. 69) but he prays to bear with their hostility in such a way that those who fear you may experience joy through his steadfastness of hope (74) and gather to him in fellowship (79). The section begins, centres and ends with prayer for personal good; it moves to prayer for others and the influence of good example; and it balances the two agents in affliction: the faithful Lord and hostile people. 73 Formed me is rather established me: hence you have made me what I am and put me where I am. Made includes all the forces by which the Lord moulds our characters. Lifes pressures are the hands of the Potter. Understanding. The prayer is not for teaching but for discernment, an ability to see to the heart of his truth. This section majors on the inward appreciation of the word: discernment and learning (73), confidence for the future (74), knowledge (75), comfort (76), delight (77), meditation (78), and a blameless heart (80), i.e. an inward being in which every capacity is perfectly integrated around the word. This was his prayer, aim and commitment in a time of affliction (75) and undeserved hurt (78)!

8188 Kaph. The end of the tether. Affliction continues. His opponents are the same (85, cf. 69, 78), the suffering is unmerited (86, cf. 69, 78) and he has reached the end of endurance. 8184 express urgency and plead that the Lord will change the situation; 8588 pray for help and renewal (88, preserve, renew) within the situation. The whole section is a prayer, alternating statements with pleas as he sets before the Lord the facts as well as the needs of life: and this is the primary lesson to learn, that at the end of our tether there is a place called Prayer. Very often prayer is the first casualty of suffering, whereas it is in reality the surest remedy. Suffering is often long-drawn-outfaints (81), fail (82), how long (84)but at the end of the tether there is also a place called Hope (8182) and another called Obedience (83, 87). Suffering can bring extreme discomfort. It can arise from hostile people, and be undeserved but their breaking of the law of God (85) must be outdone by our obedience (88). The trustworthy word remains our rule for the present (83, 87, 88) and our hope for the future (8182). 8996 Lamedh. Word without end. The Hebrew word for ever, occurring as eternal (89) and as never (93), divides the section into two parts: the Lords word and commitment to the word are alike for ever. Thought moves from the word in heaven (89) to the word personally enjoyed (92), and then from the word personally enjoyed (93) to the word in its own boundless nature (96). Your word (89), expressing as it does the nature and the will of the Lord, is the fixed point of heaven. But the Lord is the same on earth (90). His faithfulness, unvarying consistency, remains, undergirding successive generations of people and giving stability to the earth they inhabit. Indeed, such is his enduring changelessness that he is the same today and such is his total sovereign sway that all thingsgood and bad alikedo his will (91). On the personal level it is the same. The enduring word gives durability to the one who delights in it. This naturally leads to commitment, for the word which guarded from perishing equally brought renewal (preserved, 93). Such commitment to the word marks those who are the Lords (94). Still in the same period of hostility (95, cf. 69, 78, 85), it will be spent in pre-occupation with the Lords statutes (his word declaring what he is and requires). This is the way to life for In everything finite I see a limiting factor but your commands mean real freedom (96, cf. 45).

97104 Mem. The delightful word. The substance of this section is bracketed by the two
How exclamations: 97, how I love, subjective delight in the word; 103, How sweet, the objective delightfulness of the word. V 104 is a concluding summary. We are taught (97100), that the delightful word informs the mind: as love of the word issues in protracted meditation on it, a wisdom is imparted that is superior to threat (98), greater than human wisdom (99), excelling tradition (100). Furthermore the delightful word directs the life (101103): it teaches what to avoid, and what to do. It is the teaching voice of the Lord himself and is intrinsically delightful. In summary (104), this is the way to a sound mind (understanding, grasping and discerning the truth), to reliable emotions (hate) and to right living (path). Note the sequence: consistently sustained meditation (97, 98, 99) becomes obedience (100), the power of the word to change our lives. Obedience (101) arising out of recognition of the divine authority of the word (102) becomes delight (103).

105112 Nun. The practical word. The harsh realities of life common to previous
sections are present here as undefined suffering (107) and wicked snares (110). This is the context of what is said about the word. It is meant for real living in a real world. As with all the sections, this has a clearly defined structure: A1 (vs 105106) the word as a guide for life and a solemn response: the light and the oath. B1 (vs 107108) The word in the Lords hand amid lifes troubles, able to renew and to teach. B2 (vs 109110) The word in human hands amid lifes troubles, remembered and obeyed. A2 (vs 111112) A joyful response and the word as the guide for life: possession and direction. 105 Lamp light. Probably the lamp to illumine the next step, the light to illumine the path ahead. 106 Oath The idea of deliberate commitment is strong in this section. The verbs in 109, 110 express determination: I am determined not to forget not to stray. We must not expect to drift by accident into devotion to the word! 107 Preserve, renew. 108 Willing praise, freewill offerings, deliberate, self-imposed devotions. 109110 combine risks necessarily undertaken in the course of life with risks encountered by the hostility of others. Thus every possible hazard is included: the whole precarious course of life is to be kept under and within the word. 111112 The rejoicing heart must be linked with the directed heart (112) lit. I have inclined/directed my heart to do your decrees. Joy without obedience is frivolity; obedience without joy is moralism.

113120 Samekh. Singlemindedness, not compromise. The psalmist stands in contrast to the undecided, the evildoers, the wanderers and the wicked. The observable ground of distinction is the word, loved (113, 119), conserved (115, cf. 56), the place of refuge and the ground of hope (114), the focus of a steady regard (117, (lit.) I will/O may I always keep my gaze fixed on ). But the inner distinguishing reality is the Lord: for hoping in the word is sheltering in the Lord (114); the word is the commands of my God (115); fearing the word and fearing the Lord belong together (120). To the contrary the compromisers and the wicked in rejecting the word are rejected by the Lord (118): Wrong with his word, they cannot be right with him. In this way Samekh develops the commitment-emphasis of Nun. Such commitment is not optional nor negotiable, but intrinsic to living with the Lord in fellowship and peace. The structure of the section clarifies its message.

A1 (vs 113114) Love and shelter B1 (v 115) Decisive separation C1 (v 116) Prayer for upholding C2 (v 117) Prayer for upholding 2 B (v 118) Divine rejection A2 (vs 119120) Love and fear Thus this section seals with a distinctive person, inwardly (113), upwardly (114) and outwardly (115); a supported life, according to promise (116), bringing deliverance (117); and a discriminating God: the ground of rejection (118); a different reaction: love (119) a true fear (120).

121128 Ayin. A plan for perilous times. The Lords servant sees that, notwithstanding his determination to be a light in the world, oppressive and arrogant people are becoming dominantand how much longer he can hold out (123)? Divine truth is discounted and the bottom line is that only divine action will suffice (126). Act (126) is the same verb as done (121), as if to say all my endeavours are failures; you take over. In this way 126 is the climax to which 121125 lead, but it is also a pivot between two verses of prayer (124125) and two verses of allegiance (127128). To say I can do no more (121123) and You must act (126) is far from being and opt-out. The proper prayers of the servant for personal safety modulate into prayers to learn and understand divine truth (125). Furthermore, asserting the necessity for divine action carries with it a consequence (Because, 127a, 128a, should be Therefore): to love the Lords word as our chief treasure (127), to accept its complete correctness (128a, (lit.) all your precepts in every matter) and to abhor every alternative (128b). Do we learn here the context in which the Lord, should he so will, grants revival? Prayer, knowledge and love of his truth, hatred of false ways. 129136 Pe. The double-filament light. In Ayin exhausted eyes could see only a gathering darkness. Now a door opens on to lightthe light of the word (130) which, before the section ends, has become the light of the Lord (135). Yet the situation is the same: his own appreciation of the supernatural quality of the Lords word (129) bracketed with his grief over the flouted word (136). Between these brackets lies:
A1 (v 130) The light of the Lords word B1 (vs 131132) Divine mercy, satisfying hunger for the word B2 (vs 133134) Divine redemption, bringing freedom 2 A (vs 135) The light of the Lords favour 129 Wonderful, rather like our word supernatural. Obey, safeguard/conserve/keep intact, (cf. 56). What is unique requires guardianship. 130 Unfolding (lit.) door, opening. The meaning may be that when the word opens like a door, the light of the Lord floods through. This is part of the supernatural quality of the word. Simple. One who, left alone, would lack guiding principle. 131132 Longing for the word and love for the Lord belong together. It is only by mercy (divine favour to the undeserving) that the word is fed to the hungry soul. 133 Rule, have mastery so that freedom to obey the word would be restricted or destroyed. 134 Redeem, pay the ransom price, take upon yourself whatever cost is required.
7

137144 Tsadhe. Righteous Lord, righteous word. How is it that when the word gives
light the Lord gives light (130, 135)? Tsadhe replies: Because the Lord perfectly and eternally expresses and conveys himself in his word: He is righteous (137) and his word is right(eousness) (144), His statutes (138) are commanded in righteousness and (142) his own righteousness is everlasting. The match between the two is perfect. 137138 The word expresses the Lord. Laws, the Lords decisions, revealing his mind; statutes what he testifies, revealing himself; laid down, commanded, revealing his will. Thus he who is righteous gives righteous commands. He and his word are one. 139140 The word captivates the Lords servant. Faced with enemies his first concern is for the prestige of the word; faced with the word in all its refined purity (thoroughly tested, exceedingly refined) his heart goes out in love. 141142 The word pre-occupies his mind. Status (lowly) and repute (despised) are unimportant compared with holding the word clearly in mind. The eternally righteous Lord has spoken and his word is truth itself. What personal consideration could outweigh this? 143144 The word brings life. Quality of life is threatened by trouble and distress (143, adversity and pressure) but a different quality of delight is imparted by the word. Consequently the target of prayer is understanding, discernment, because this is the way into the life that is life indeed.

145152 Qoph. The felt presence. The two halves of the Qoph-section correspond to
James 4:8, Draw near to God (145148) and he will draw near to you (149152). Vs 145146 are linked by the common word I call; vs 147148 begin with the same verb, (lit.) I forestall my eyes forestall and together encompass a twenty-four hour session of prayer and Bible meditation. In v 149 prayer rests not on human pledges but on the Lords love; vs 150151 contrast two nearnesses and v 152 round off the section with the truth of the eternal word. 145 148 Near the Lord. Prayer is (i) inseparable from obedience. Without serious moral commitment, intercession is merely self-seeking; (ii) inseparable from self-denial: not that our urgency makes prayer effective but in real prayer there is an element of sacrificial commitment; (iii) inseparable from Gods word. Without his word we cannot know what we may allowably expect or ask. 149 152 The Lord near. The nearer lifes threats the nearer the Lord. Near (151) is a next-of-kin word. The Lord has pledged himself to be our nearest relative who, in our helplessness, takes all our needs as his own. His nearness is thus linked with his unchanging lovepledged loving fidelity; and our assurance that he is our next-of-kin rests on his unchanging testimony (statutes) to what he is and does. But furthermore, because the Lord and his word are identified (see Pe, Tsadhe), the word is his life-renewing (149, preserve) agent.

153160 Resh. Three reliable things. The reliable psalmist who does not forget the word
(153), the reliable Lord (154, 156, 159) and the reliable word which never changes (160). But human reliability cannot be taken for granted. Life is marked by suffering and the eroding presence of wicked and faithless (treacherous) people. Life needs constant renewal which depends on the Lords love, promise and decision. This reiterated prayer for renewal constitutes the heart of the section. 153154 (A1 ) See my need. Defend my cause. The psalmist is suffering accusation. Redeem (like near, 151) belongs to the next-of-kin vocabulary: the redeemer identifies with his troubled kinsman, takes and discharges all his debts, undertakes all his needs. Within this troubled situation fidelity to the word continues. 155 (B1 ) The wicked. Those who dissociate from the word can expect no divine saving intervention. 156157 (C) Many compassions. Many foes. Compassion is the readily moved love of the Lord. Great is the same word as many. His love
8

runs to meet us and is equal to every threat. 158 (B2 ) The treacherous. Unreliable with people, they have no commitment to the word. 159160 (A2 ) See my love. Warned by the experience of those who ignore the word (158) and can expect no deliverance (155) the psalmist affirms his love for the word and the words eternal truth.

161168 Sin and Shin. Treasured word, constant life. If we follow the distribution of
the initial letters Sin and Shin, this section falls into three parts: 161163, 164166, 167168. They deal with, respectively, the constant heart (what it fears, what it treasures, what it loves), the constant life (praiseful, unstumbling, obedient), and the constant keeper (obeying keeping that springs from love, obeying keeping that aims to please). Love occurs in each section: the constant heart safeguards its love for the Lords teaching (163) by a corresponding hatred of the false; the constant life enjoys peace (wholeness; peace with God, with people, and peace of mind; a rounded life) in consequence of loving the Lords teaching (165); the constant keeper is motivated by love of what the Lord has testified of himself (167). The life that is determined to be constantunder pressure and in devotionfinds enrichment and peace; but it also encounters moral conflict, for there is no such thing as unchallenged constancy. The choice is between what to love and what to hate; the battle is for patient continuance until the Lord acts. But it is obedience that is the hallmark of love and it is by obedience we please the Lord (168).

169176 Taw. Straying but obedient! 169170, linked by before you, are both prayers for a hearing and ask the Lord to act according to his word, working inwardly (understanding, discernment) and outwardly (deliver). 171172 linked by references to lips and tongue, are both prayers for responsiveness, for the word taught and recognized for what it is. 173174 ask and long for divine action, basing the requests on the response (chosen delight) already made to the word. 175176 focus on personal needs, the sense of ebbing vitality and the tendency to stray. The clue to vitality and to recovery is the sustaining and unforgotten word. The first four verses (169172, which could be entitled Lord, hear!) focus on the psalmists voice, with the themes of prayer and praise centred on the word as that which God has spoken and which is received as teaching and command. The last four verses (173176, which could be entitled Lord, act!) are the voice of testimony (I have chosen: long strayed not forgotten) arising from the will, the emotions, the life itself and the mind/memory concentrated on the word. Each set of four verses ends with the word as command (172, 176). A fitting concluding section indeed!1

Carson, D. A. (1994). New Bible commentary : 21st century edition (4th ed.) (Ps 119). Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press. 9