I. (119:1–8) Aleph. On “blessed” (vv. 1–2) cf. comment on 1:1–2. On “blameless” cf. comment on 15:2–5b. Similarly, the expression “do no wrong” (119:3) refers to rejecting a bent toward wrongdoing, a bent that dominates a person’s life and place in the community.

The word “seek” (v. 2) is repeated (vv. 10, 45, 94, 155). On the role of the “heart” cf. Deuteronomy 4:29; Psalm 119:10.

Verse 5 expresses an eager yearning, and the goal of the whole psalm is that each member of the congregation would share in it.

II. (119:9–16) Beth. Verse 9 mentions a “young man” (cf. 34:11; Prov. 2:1). As is typical, the masculine is used for concreteness; certainly a young girl will have the same concern. Each age group has its own peculiar set of temptations and weaknesses. Here the vulnerability to “youthful passions” (2 Tim. 2:22) comes to the fore.

Psalm 119:10–11 shows further how the person, young or old, can keep his or her way pure: by earnest aspiration (v. 8) and careful memorization and pondering (v. 9); cf. verse 97 (and comment on 1:1–2).

III. (119:17–24) Gimel. The prayer for God to “deal bountifully” (v. 17) makes it clear why a long life is worthwhile: “that I may live and keep your word.”

In verse 18 the singer asks God to “open [his] eyes,” that is, to give him insight beyond his abilities. The “wondrous things” are probably the wondrous works recorded in the divine Torah and what they reveal of God himself and his benevolent plans for his faithful (cf. Ex. 3:20; Josh. 3:5; Pss. 119:27; 78:32; 145:5).

For the “sojourner” (119:19) cf. comment on 39:7–13.

The “insolent, accursed ones” (119:21) are, in this psalm, those Israelites who reject the covenant, who “wander from your commandments” (cf. 86:14; 119:51, 69, 78, 85, 122).

The “princes” (v. 23) in this psalm are rulers among God’s people who might use their power to suppress the faithful (cf. vv. 84, 86–87, 121–122, 134, 150, 157, 161).

IV. (119:25–32) Daleth. Verse 25 continues the theme of earnest yearning that God’s character, as expressed in his “word,” would be realized in the singer’s own life (cf. v. 28). On “give me life” cf. verses 37, 40, 50, 88, 93, 107, 149, 154, 156, 159. The “life” being asked for is life in connection to God, the life for which humankind was created (Prov. 3:18, 22).

Psalm 119:26 speaks of “my ways” (cf. vv. 1, 5, 9, 26, 29, 30, 59, 101, 104, 128, 168). The desire is that the worshiper’s ways would reflect God’s (vv. 3, 14, 15, 27, 32, 33, 37).

On the prayer “Make me understand” (v. 27) cf. comment on 119:18; cf. also verse 34.

On “Put to shame” (v. 31) cf. comments on 25:1–3; 31:1–2; 40:11–17 [at vv. 14–15].

The expression “enlarge my heart” (119:32) can also be rendered “make my heart broad.” In 1 Kings 4:29 “breadth of mind [or “heart”]” describes an expanded ability to understand and receive God’s truth.

V. (119:33–40) He. The “way of your statutes” (Ps. 119:33) would be the way, or life’s orientation, that the Lord’s statutes foster among his faithful (cf. vv. 35, 37). On the “way” cf. comment on 119:25–32. The rest of the verses here continue in this teachable vein.

Verse 36 prays, “Incline my heart.” As in verse 5, the singer knows that God must supply the deepest motivation (cf. 1 Kings 8:58; Pss. 119:112; 141:4; Prov. 2:2).

In Psalm 119:37 the “worthless things” are those that are false and to no avail; the word can also be rendered “what is false” (24:4; cf. comment on 24:3–6), “vain” (Ex. 20:7), and “falsehood” (Prov. 30:8). The prayer, then, is that the singer would aspire for what is true and worthy—namely, what is laid down in the Torah (“your ways”; cf. Ps. 119:33)—and reject what is false or misleading (such as other deities).

“Reproach” (v. 39) is the scorn that comes from the unfaithful (vv. 22, 42, 51).

On “Give me life” (v. 40) cf. comment on 119:25–32.

VI. (119:41–48) Waw. “Steadfast love” (v. 41) is a recurring theme of the psalm (vv. 64, 76, 88, 124, 149, 159). It is the genuine experience of God’s grace and mercy that impels the faithful to seek his moral guidance (cf. comments on 25:6–11). On “salvation” cf. comment on 3:1–2.

Psalm 119:42 declares, “I trust in your word,” using words similar to those of 115:9 (“trust in the Lord”). In the same way, 119:43 says, “My hope is in your rules” (cf. vv. 49, 74, 81, 114, 147). For hoping in God cf. 33:22; 131:3; 147:11. For hoping in God and in his word cf. 130:5, 7. Likewise, for “Lift up my hands” (119:48) cf. 28:2; 88:9, where this is to the Lord. The divine word communicates his presence and receives its trustworthiness from him who gave it.

“I will keep” declares the singer’s intention; the psalm helps the faithful wish for this to be true (cf. 119:47).

The “wide place” (v. 45) uses the image of a path clear of obstacles and dangers to characterize the life’s course of the faithful—not that they have no troubles (the psalm makes clear they do) but that these troubles need not impede their progress in learning faithfulness.

“Before kings” (v. 46) evokes the examples of Daniel and his friends and of Ezra and Nehemiah.

VII. (119:49–56) Zayin. Most of the prayers in this psalm ask God to enable the worshiper to be more faithful in holding to God’s instructions. In verse 49 the song asks the Lord to “remember your word,” probably focusing especially on the promises the Lord has made to his people, asking him to care for and protect his people (cf. Neh. 1:8; Ps. 105:42). On “hope” cf. comment on 119:41–48.

Verse 50 acknowledges “affliction” as a common experience of the faithful (cf. vv. 67, 71, 75, 92, 107, 153). Sometimes the affliction is seen to be God’s way of getting the worshiper’s attention (v. 67), and sometimes it is the unjust derision that comes from the unfaithful (v. 51).

On the “insolent” (v. 51) cf. comment on 119:17–24; they are similar to “the wicked” (v. 53). The singer identifies with “hot indignation,” mixed with sorrow (v. 136), because these who “forsake” are Israelites, who are bound to love and obey the Lord (cf. v. 87).

On the “house of my sojourning” (v. 54) cf. comment on 119:17–24.

Verse 55 commends remembering the Lord’s “name in the night,” that is, pondering what it means to belong to him; this builds the faith to “keep” the Lord’s “law.” The song portrays this as a “blessing” (v. 56).

VIII. (119:57–64) Heth. For “my portion” (v. 57) cf. comment on 16:5–6.

Psalm 119:58, with the earnest dependence on God’s favor and grace, shows that the psalm’s focus on the law and commandments should not be confused with a legalistic reliance on the law.

Verses 59–60 reinforce this point. “When I think on my ways” envisions the believer’s considering his own character and conduct in order to bring them into greater conformity to God’s “commandments”—as a response to God’s favor and revelation, not as a precondition for them.

“Cords of the wicked” (v. 61) refers likely to the wicked’s schemes against the faithful (cf. v. 110). But the song enables the worshipers to renew their commitment to the Lord despite such challenges and threats. Amid these difficulties, sleep may flee; the remedy is to “remember” (v. 55) and “praise” (v. 62).

While the faithful should refuse emphatically to cooperate with the schemes of the unfaithful, they should attach themselves loyally to all the rest of the faithful (v. 63)—their family in the truest and deepest sense (cf. vv. 74, 79; Mark 3:33–35). It is this fellowship that enables them to see how the earth is “full of” the Lord’s “steadfast love,” as that love is mediated through one’s fellow faithful.

IX. (119:65–72) Teth. On verse 65 cf. comment on 119:49–56. On “I believe in your commandments” (v. 66) cf. discussion of “trust” in comment on 119:41–48.

Verse 68 affirms the basic doctrine of the Hebrew Bible: the Lord is “good” (generous, kind, reliable, morally pure) and “does good.” Any statutes that come from him, therefore, are good and thus worthy of faithful adherence. Even if it takes affliction to bring about teachability (v. 71), that too is good. The law is good—indeed, “better”—than extravagant wealth (v. 72). The worshipers need to sing this in order to drive such an urgent craving deep into their souls (cf. 19:10; 119:127; Prov. 8:10).

In contrast, Psalm 119:69–70 portrays those who would subdue the faithful; cf. comment on 119:17–24. The “heart” is the inner person; its proper function is to love the Lord and submit to his Word. For it to be “unfeeling” is for it to be unfit for the very task for which it was made.

X. (119:73–80) Yodh. Verse 73 traces the worshiper’s origin to God’s work of creating. The word “fashioned” is also rendered “established” (24:2). To sing this fosters the perspective of faith; even though many intermediate steps and natural processes lie between the present singers and the initial creation, even the present nevertheless comes from God’s action. And that action is not simply on the large scale; it is deeply personal craftsmanship (“your hands”). Hence the suitable response is likewise personal—the craving for “understanding.”

On Psalm 119:74 (cf. v. 79) cf. comments on 119:41–48; 119:57–64. On the contrast between the loyal fellowship of the faithful and the schemes of the “insolent” (v. 78), cf. comment on 119:17–24.

Verses 75–77 speak of the Lord’s “faithfulness,” “steadfast love,” and “mercy.” These terms echo the Lord’s declaration of his own name, the basic confession of faith in the Hebrew Bible (Ex. 34:6). The psalm leads to an appreciation of the Lord’s instruction and a yearning for greater obedience that derives from this grasp of God’s benevolence.

On “blameless” (v. 80) cf. comment on 119:1–8; on “shame” cf. comment on 119:25–32.

XI. (119:81–88) Kaph. On “salvation” (v. 81) cf. verse 41.

Most of the verses depict suffering that comes from unjust persecution at the hands of the unfaithful; on “insolent” (v. 85) cf. verse 21. The idea is for the worshiper to express freely how hard such persecution is and how dangerous it feels and, at the same, to recommit himself or herself to the Lord and his Word. “Like a wineskin in the smoke” (v. 83) uses the picture of an unused wineskin, hanging in the rafters and shriveled by smoke, to serve as an image of one’s vitality “drying up.” In this context, with the prayer “Give me life” (v. 88; cf. v. 25), the worshiper seeks the Lord’s help in holding fast to love and trust.

XII. (119:89–96) Lamedh. Verses 89–91 stress how God’s Word expresses his faithfulness and how its terms are therefore “firmly fixed” (v. 89).

The themes of “affliction” (vv. 92, 95; cf. vv. 50–51), life-giving revelation (v. 93; cf. v. 25), and requesting salvation (“give me salvation,” v. 94; cf. vv. 41, 81, 94, 117, 123, 146, 155, 166, 174) have been broached previously in the psalm.

Verse 96 serves as a kind of thesis for the entire psalm: The Lord’s “broad” commandment (likely to be understood as broad in its coverage, calling forth faithfulness in every aspect of life) has no “limit” to its “perfection” because it partakes of God’s own limitless perfection. This limitless perfection is embodied in the literary achievement of the psalm: its perfectly acrostic form.

XIII. (119:97–104) Mem. The emotive expression “love” (v. 97) fits quite well into this psalm, whose goal is to enable the faithful worshipers more fully to love—to embrace with loyalty and devotion—the law that comes from God.

Verses 98–100 use the terms “wiser,” “more understanding,” and “understand more.” In the setting of the psalm this assumes that neither “my enemies” nor “my teachers” nor “the aged” attend carefully to God’s Word—that word that expresses the true nature of things (vv. 99–101). These words also serve to remind those who teach, and those who have grown old, that wisdom does not come automatically; it comes from careful attendance to the Lord’s Word (cf. v. 104). This usage also helps the faithful to resist the temptation to side with the enemies, whose “wisdom” is not to be compared to the real thing.

In this light the next group of verses (vv. 101–103) has the worshipers’ declaring their intentions of loyal love and adherence to the divine law. Not everyone feels at all times that this law is “sweeter than honey” (cf. 19:10), but by singing such in this context the worshiper can be enabled more and more to feel thusly. Indeed, loving the Lord’s law will involve the stance of “hate” toward “every false way” (119:104).

XIV. (119:105–112) Nun. On the imagery “lamp” and “light” (v. 105) cf. comments on 97:10–12; 112:4. The common style of lamp in ancient Israel was a small bowl with a pinched lip used to support a wick.

It is not clear whether the “oath” (119:106) is intended as something more than deliberate acceptance of the responsibilities of covenant membership (a membership initiated by God’s sworn oath; Gen. 22:16–18; 24:7; Ex. 13:5; 32:13). If it is, it would be something like an otherwise unattested reaffirmation (cf. Neh. 10:29).

On “afflicted” and “give me life” (v. 107) cf. comments on 119:25–32; 119:49–56 (cf. also vv. 109–110).

For the “freewill offerings” (v. 108) cf. comments on 54:6–7; 56:12–13; 66:13–15. The piety of this psalm is intensely personal, and at the same time, the public liturgical ordinances of the covenant are an integral part of that piety.

The “heritage” (v. 111) is like the “portion” of verse 57.

Verse 112 declares, “I incline my heart,” which corresponds to the prayer “Incline my heart” (v. 36). Biblical piety does not stop to ask how much God does and how much the believer does; they both act.

XV. (119:113–120) Samekh. The term “double-minded” (v. 113) is related to the word rendered “two different opinions” (1 Kings 18:21): these are people who should be devoted to the Lord but have allowed their loyalties to be divided. The strong terms “hate” and “love” refer not so much to irrational emotions but to deliberate rejection and adherence (cf. Ps. 119:158; cf. also vv. 118–119, where this reflects God’s own disposition).

A number of the themes in the following verses have already appeared in the psalm (and in other psalms): “hiding place” (v. 114; cf. 32:7), “shield” (119:114; cf. 3:3; 18:2, 30; 28:7; 33:20; 59:11; 84:11; 115:9; 144:2), “depart from me, you evildoers” (119:115; cf. 6:8), “uphold” (119:116; cf. 3:5 [“sustained”]; 37:17, 24; 51:12; 54:4; 145:14), and “hold me up” (119:117; cf. 18:35 [“supported”]; 20:2 [“give support”]; 41:3 [“sustains”]; 94:18 [“held me up”]). On “hope” (119:114, 116) cf. comment on 119:41–48; on “put to shame” (v. 116) cf. comment on 119:25–32.

Verses 118–119 make clear the stakes: those who “go astray” and “the wicked” are especially those who know of the Lord’s Word but reject its guidance. Their “cunning” schemes will not succeed, and they themselves will ultimately be discarded. The linking word “therefore” (v. 119) implies that love for the Lord’s Word is a response to this great truth, probably in gratitude for the great privilege of not following the example of those who go astray, as well as in seriousness over the possible outcomes of a person’s life. Indeed, these possibilities, if properly dwelt upon, produce a sense of fearful solemnity (v. 120).716

XVI. (119:121–128) Ayin. Most of these verses are set against the backdrop of the persecutors (the “oppressors,” v. 121; the “insolent,” v. 122; cf. comment on 119:17–24). The singer prays for protection, for reassurance (“a pledge of good”; v. 122), for “salvation” (v. 123; cf. comment on 119:41–48), and for the display of the Lord’s “steadfast love” (v. 124; cf. comment on 119:41–48)—which includes his answer to the prayers to “teach . . . statutes” and “give . . . understanding” (vv. 124–125).

This context leads to the prayer of verse 126. When God’s “law has been broken” by his own people and they seem to get away with it, it seems that God is inactive. This is a prayer that he would vindicate his own justice for the sake of his faithful.

This context (“therefore”; v. 127) provides the opportunity for the faithful to renew their heartfelt pledge to the Lord—to “love” the right and “hate” the wrong (cf. 104, 113, 119).

XVII. (119:129–136) Pe. The Hebrew word rendered “wonderful” (v. 129) refers typically to things far beyond merely human in their origin and excellence (77:11, 14; 78:12; 88:10, 12; 89:5; 139:6) and is related to the word in 119:18. The Torah is “wonderful” because it comes from above and beyond human accomplishments, and the wisdom it imparts goes beyond the best human achievements (cf. 119:98–100); it is therefore worthy of admiration.

The “unfolding of your words” (v. 130) takes place as they are pondered, explained, and understood. On “gives light” cf. comment on 119:105–112. In the Psalms and Proverbs “the simple” is a character type, the person who is not firmly committed either to wisdom or to folly but is easily misled (e.g., Prov. 14:15). He is therefore different from, say, the fool, or the wicked, or the wise or righteous. To give understanding to such a person is to bring him to a living participation in the life of the covenant people (cf. Pss. 19:7; 116:6; Prov. 19:25).

Psalm 119:131–133 returns to the theme of yearning; the expressions nourish such longing in the hearts of the faithful. On “get dominion” (v. 133) cf. the synonymous expression in 19:13.

For “redeem” (119:134) cf. verse 154 and comment on 25:22.

Psalm 119:135 echoes the Aaronic blessing (Num. 6:24–26). This implies that the blessing is fulfilled when God’s people embrace his Word and seek to be taught from it.

The “streams of tears” (Ps. 119:136; cf. vv. 53, 126, 139) are probably for sorrow and pity toward the unfaithful; this qualifies verses 113, 158.

XVIII. (119:137–144) Tsadhe. Verses 137–138, 142, 144 connect the laws with the Lord’s own character. He is righteous and faithful, and his laws embody that character. Since the focus in this psalm is on the law as commands and guidance, it may at first glance seem odd to call the law “true” (v. 142; cf. vv. 151, 160; John 17:17). However, as C. S. Lewis observed,

When the poets call the directions or “rulings” of Jahweh “true” they are expressing the assurance that these, and not those others, are the “real” or “valid” or unassailable ones; that they are based on the very nature of things and the very nature of God.717

For Psalm 119:139 cf. comment on 119:129–136 [at v. 136]. For “Your promise is well tried” (v. 140) cf. 12:6; 18:30; Proverbs 30:5.

In contrast to the powerful oppressors (cf. 119:23), the faithful easily feel themselves to be “small and despised” (vv. 141, 143). Nevertheless, the song should strengthen and encourage them as they refuse to succumb to the temptation to give in to such people.

XIX. (119:145–152) Qoph. In this stanza, as in the ʿAyin stanza, the backdrop of the powerful and dangerous oppressors is in view; they are mentioned explicitly in verse 150. This explains the earnest cries for help in this section; on “save” (v. 146) cf. comments on 119:41–48; 119:89–96. On the “whole heart” (v. 145) cf. verse 2. On the times of prayer in verses 147–148 cf. comment on 119:57–64. On the appeal to “steadfast love” (v. 149) cf. comment on 119:41–48. The second line contains a wordplay difficult to convey in English: the word in the singular, “judgment” (Hb. mishpat; the act of judging justly), is used in this psalm in the plural as “rules” (just rulings or judgments; cf. v. 156).

Verses 150–151 both begin with the word “near.” The persecutors draw near, but the Lord is himself near, and his commandments are reliable and worthy of my loyalty.

On verse 152 cf. comment on 119:89–96.

XX. (119:153–160) Resh. The persecutors are again prominent in the stanza, with most of the verses mentioning or alluding to them. The various names for this group, describing them from different angles, are “the wicked” (v. 155), “my persecutors and my adversaries” (v. 157), and “the faithless” (v. 158). They are the source of the singer’s “affliction” (v. 153), the reason he has a “cause” that the Lord must “plead” (v. 154), and the reason he must “redeem” the singer, give him “salvation” (v. 155), and “give [him] life” (vv. 154, 159).

Verse 155 explains why “salvation is far from the wicked”: “they do not seek your statutes.” The reason, then, is not that God is too stingy to give it to them; it is their fault entirely for their refusal of his gracious offer of life and wisdom.

On “truth” (v. 160) cf. comment on 119:137–144.

XXI. (119:161–168) Sin and Shin. For the princes (v. 161) as lending further danger to the persecuting party cf. verse 23. That they would do so “without cause” only adds to the dismay and danger, as it means they cannot be placated except by submission. But the psalm fortifies the faithful against submitting to such people, since the submission they seek is abandonment of faithful adherence to the divine Word. Hence the singers profess to “rejoice” at the Word (v. 162), to “hate and abhor falsehood,” and to “love” that law (v. 163; cf. vv. 104, 127–128).

On the frequent times of prayer (“seven times a day”; v. 164) cf. verses 62, 147–148. The number seven is probably a figure for “many times,” as seven is often used in this way (Gen. 4:15); cf. also Daniel’s thrice-daily prayers (Dan. 6:10). This is comparable to Paul’s “pray without ceasing” (1 Thess. 5:17), and the faithful learn to face the dangers posed by the enemies with on-the-spot prayer (cf. Neh. 2:4). The “praise” for the righteous rules is needful, since the temptation is so present.

Psalm 119:165 uses the image of one’s life as “walking” (cf. vv. 1, 3), in which to “stumble” expresses a failure to walk well (cf. v. 133 for a similar idea; cf. also vv. 105, 130 for the reason “those who love your law” have “great peace” and confidence).

Verses 166–168 use emotive words—“hope,” “love,” and “keeps” (as in, “treasures”)—for the disposition the psalm seeks to foster. In verse 167 it is the “soul” that “keeps” the testimonies; love for God’s words goes right down to the deepest core of the psalmist’s being (cf. v. 175). This depth recognizes that “all [one’s] ways are before” God; he is well aware of every detail of one’s life, and this is good motivation to keep a clear conscience (Eccles. 12:14; Matt. 12:36; Acts 24:15–16).

XXII. (119:169–176) Taw. The “cry” and “plea” (Ps. 119:169–170) are both for “understanding” and for God to “deliver” him (from the deceitful schemes of the persecutors; cf. vv. 173–175).

The “lips” and “tongue” (vv. 171–172) declare God’s “praise” in song (in private and in public worship). As seen earlier (cf. comment on 119:41–48), the same veneration due to God is given also to his Word.

Verse 176 says, “I have gone astray like a lost sheep.” The proper stance for praying this psalm is the humility and penitence of one who rests his life on God’s grace and forgiveness, his steadfast love (cf. comment on 119:41–48), one who asks God to “seek” him. One who has drunk deeply of this grace will not easily forget God’s commandments.