119 Notable Things About Psalm 119
Everything you need to know to get started.
Overview
A few things before I start:
First, to make this list as useful to you as possible, I've divided it into different chapters. You can start wherever on the list you choose.
Second, one of the chapters on this list is titled Resources. In that chapter, I point you to all my sources & more.
Third, while there are many interesting facts to share about the structure and composition of this psalm -- which I do cover below -- I think it’s important to start with the astounding impact of this psalm throughout the history of the church.
So here is the order in which we'll proceed:
Impact
Structure & style
Authorship, Name, Age
Content
Breakdown
Misconceptions
How to approach this psalm
Questions for further study
Resources
Impact
1. Martin Luther
The German theologian Martin Luther is seen as the key human figure who sparked the protestant reformation 500 years ago which changed the course of human history.
Luther is a master theologian but his view of how a person can learn what God says in the bible is remarkably accessible to you and me --- and it's all based on Psalm 119.
This article from Desiring God, “Luther's Rules for How to Become a Theologian,” provides a great summary of the idea. Luther is quoted as saying:
"I want you to know how to study theology in the right way. I have practiced this method myself…The method of which I am speaking is the one which the holy king David teaches in Psalm 119…Here you will find three rules. They are frequently proposed throughout the psalm and run thus: Oratio, meditatio, tentatio” (prayer, meditation, trial)."
2. Corrie ten Boom
Corrie ten Boom was a Dutch watchmaker who ran a major underground operation to hide Jewish people in the Netherlands during World War II.
Her popular book The Hiding Place tells the story of how God gave her and her family the courage to shelter Jews during the reign of the Nazis and kept her and her family when they were arrested and deported to Germany as a result of that work.
The title comes from a verse her dad read to her as a little girl, which became more and more real to her and her sister during their captivity -- Psalm 119:114:
“You are my hiding place and my shield; I hope in your word.”
3. Jonathon Edwards
Jonathan Edwards is known for his work as a pastor and theologian. He is also seen as one of America’s most influential philosophers.
One of the things for which Edwards is most famous is a list of 70 resolutions he made when he was a young man.
The resolutions had a powerful hand in shaping the towering figure he eventually became. Stephen Nichols notes in his article The Resolutions of Jonathan Edwards:
“There was a time, church historian Sean Lucas once pointed out, when Jonathan Edwards wasn’t Jonathan Edwards. That is to say, there was a time before Edwards was the great theologian and pastor that he is now known to be. In 1722 and 1723, during his nineteenth year, he was just Jonathan Edwards. The Great Awakening and his involvement in it, the publication of Religious Affections, Life of Brainerd, and Freedom of the Will—not to mention many other books, sermons, and writings enough to fill many shelves—the missionary work at Stockbridge, and the presidency of Princeton University (then known as the College of New Jersey), were all off in the distance. That Jonathan Edwards, the subject of many books, dissertations, conferences, and even websites, was not yet. At age nineteen, Jonathan Edwards was the potential Jonathan Edwards.”
Well, one of those great resolutions, was provoked by a sermon by the Puritan preacher Thomas Manton on Psalm 119:
“65. Resolved, very much to exercise myself in this all my life long, viz. with the greatest openness I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and everything, and every circumstance; according to Dr. Manton’s 27th Sermon on Psalm 119. July 26 and Aug. 10, 1723.”
4. William Wilberforce
The year 1819 was an incredibly difficult year for the British Parliamentarian and slave trade abolitionist William Wilberforce.
In his biography of Wilberforce, William Hague devotes a chapter to attacks against the campaigner, starting from as early as 1816 (Slave owners in Barbados accused him that year of “fomenting revolution and murder” after slaves in Barbados revolted).[i]
The attacks in 1819 were much worst because they were at home and incredibly personal.
On 16 August 1819, a heavy-handed move to quash political unrest among the people of Birmingham and Manchester seeking political reform resulted in 11 deaths.
Wilberforce, for reasons outlined in his biography, opposed an inquiry into the ‘Peterloo Massacre,’ as it became known.
For that, and similar stances he had taken, his opponents attacked him mercilessly “that his espousal of various Evangelical causes was hypocritical when he appeared to be happily complicit in political repression and economic stagnation in domestic politics,” Hague notes.
“The radical commentator Francis Place described him as ‘an ugly epitome of the devil’. The essayist William Hazlitt described him as ‘as fine a specimen of moral equivocation as can well be concerted,’ who ‘preaches vital Christianity to untutored savages, and tolerates its worst abuses in civilized states.’”[ii]
Keep that background in mind as you read the following, about how Wilberforce spent his time:
“In the midst of a London season; in the stir and turmoil of a political crisis, 1819; William Wilberforce writes in his Diary "Walked from Hyde Park Corner repeating the 119th Psalm in great comfort".[iii]
5. Blaise Pascal
Blaise Pascal was a (child prodigy, mathematician, inventor, philosopher, physicists) certifiable genius.
He was also a Christian and along with his writings, we remember him for an encounter he had with God that transformed his life.
Again, it seems Psalm 119 was among the choice tools God used to reach him.
He quickly jotted down his experience in a few words on a piece of paper. He then sewed it into his coat near his heart and it was only found years later when he died.
“Year of grace 1654, Monday 23 November. . . from about half past ten at night to about half an hour after midnight, FIRE. God of Abraham, God of Isaac, God of Jacob, not of philosophers and scholars. Certitude, heartfelt joy, peace. God of Jesus Christ. God of Jesus Christ. "My God and your God." . . . Joy, Joy, Joy, tears of joy. . . Jesus Christ. Jesus Christ. May I never be separated from him.”
He ended by quoting Psalm 119:16: "I will not forget thy word. Amen."
Charles Spurgeon wrote, “Pascal , in the reading of this holy song , seemed to pass out of himself in holy rapture.”[iv]
6. Charles Spurgeon
The name of Charles Spurgeon will pop up repeatedly whenever this Psalm is discussed because in his book, The Treasury of David, he not only exposited the whole chapter, he also compiled notes from a wide variety of Christian pastors and theologians who talked about it.
What stands out in Spurgeon’s work also is how much he commends this psalm.
“The more one studies it, the fresher it becomes. As those who drink the water of the Nile like it better every time they take a drink, so this psalm becomes fuller and more fascinating the more you turn to it…Again and again while studying it, we have cried, O the depth of the riches (Romans 11:33).”
He strongly suggested Christians memorize it.
“Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject.”[v]
7. Philip Henry and Matthew Henry
Matthew Henry is known for his commentary on the whole bible which continues to be printed today though it’s as big as a bus and over three hundred years old.
He loved the bible! It shines through what he wrote.
I believe Psalm 119 played a role in cultivating that affection for God’s word.
This selection comes from the Treasury of David:
“In Matthew Henry's "Account of the Life and Death of his father, Philip Henry," he says: "Once, pressing the study of the Scriptures, he advised us to take a verse of this Psalm every morning to meditate upon, and so go over the Psalm twice in the year; and that, saith he, will bring you to be in love with all the rest of the Scriptures." He often said, "All grace grows as love to the word of God grows."
At another point, Spurgeon makes this note about Philip Henry’s daughter:
“Philip Henry's daughter wrote in her diary, "I have of late taken some pains to learn by heart Psalm 119, and have made some progress therein." She was a sensible, godly woman.”
We know about Matthew’s love for the word, but we can see from his sister’s efforts how much credit is due to their Dad. Further, his high opinion on the psalm should strike us even more.
8. St. Augustine
St. Augustine wrote a commentary on the Book of Psalms and he put off commenting on Psalm 119 until he had finished with the rest.
It’s said even then he only gave in “to the long and vehement urgency of his friends, "because," he says, "as often as I essayed to think thereon, it always exceeded the powers of my intent thought and the utmost grasp of my faculties."”[vi]
9. John Piper
John Piper of Desiring God has had a powerful ministry as a pastor for 33 years in Minneapolis and even now in his retirement, he continues to challenge and serve. I love John Piper!
Recently I came across an article with the title ‘John Piper's Ministry in One Bible Text.’ Piper? A passage in Romans, right?!
He mentions several ways it shaped him, but I will share a quote from his years in seminary when he was confronted with the issue of how to analyze God’s word reverently. He said:
So, I have always felt like I am two kinds of person in one: a highly analytical question-asker and a romantic pursuer of deep and authentic, satisfying emotional responses to what I see and experience.
So, when I read Psalm 119:97, “Oh, how I love your law! It is my meditation all the day,” the two persons inside of me latch on to those two words. One of me took hold of the word love: “I love your instruction, Lord. I value it. I embrace it. I cherish it. I enjoy it. I long for it. I admire it. I eat it. I drink it. It makes me happy. It awakens life and joy and hope in me.” And the other me took hold of the word meditation: “I will think about your law. I will probe into your law. I will ask questions of your law. I will analyze your law and press for definitions in your law until I squeeze from your law every drop of reality juice that I possibly can.”
So that double response to Psalm 119:97 — (1) loving God’s word and (2) meditating on God’s word — set the course of my life. It really did. I think that everything I have done, written, or spoken has been shaped by the double grasp of God’s word in these two ways. (emphasis mine)
10. Henry Martyn
In the introduction to The Golden Alphabet: An Exposition of Psalm 119, Charles Spurgeon says, “The study of this sacred song has often proved helpful to holy men.”
He goes on to mention Henry Martyn a missionary to India.
“Henry Martyn mentions it again and again in his diary. For instance: “I experienced a solemn gladness in learning this part , MEM , of the 119th Psalm.”
Structure & style
It’s the 119th of 150 psalms (yep, we’re starting at the most basic!)
The book of Psalms is divided into 5 books. Psalm 119 is in book 5 (which runs from 107 - 150).
At 176 verses it is the longest psalm.
It’s also the longest chapter of the bible.
It’s just around the corner from the shortest psalm and the shortest chapter of the bible - Psalm 117.
It also has more verses than the following 31 books (14 OT books and 17 NT books):
It’s approximately 2,376 words in the ESV.[vii]
That makes it longer than approximately 29 books (12 OT and 17 NT books). (I’ve modified this word count chart from Overview Bible).
There are 22 sections or stanzas (groups of verses) in Psalm 119.
This structure makes it an alphabetic acrostic poem.
Each of the 22 stanzas is named after a successive letter of the Hebrew alphabet, from Aleph to Taw.
Each of the 22 stanzas contains eight verses.
Each verse contains 2 lines.
The 176-verse length, therefore, results from this uniformed 8 x 22 structure.
Unlike elsewhere in the bible (where the chapter and verses were divided by an editor years after the writing), the 8 x 2 structure also means the divisions are directly from the original author.
The first line of each verse in a stanza begins with the letter of the Hebrew alphabet after which the section is named (so in Aleph all the line begins with Aleph, and the same with Beth, all the way to Taw).
This alphabetic style isn’t reflected in our English translations. It would have looked something like this in Hebrew:
“A blessing is on them that are undefiled in the way
and walk in the law of Jehovah;
A blessing is on them that keep his testimonies,
and seek him with their whole heart;
Also on them that do no wickedness,
but walk in his ways.
A law hast thou given unto us,
that we should diligently keep thy commandments.
Ah! Lord, that my ways were made so direct
that I might keep thy statutes!
And then shall I not be confounded.
While I have respect unto all thy commandments.
As for me, I will thank thee with an unfeigned heart,
when I shall have learned thy righteous judgments.
An eye will I have unto thy ceremonies,
O forsake me not utterly.”[viii]
The English translations also vary in how they spell the Hebrew alphabet before each section. For example, the sixth letter of the Hebrew alphabet is given as “Vav” in the New American Standard Version, “Waw” in the English Standard Version and “Vau” in the Authorized King James Version.
Psalm 119 is one of 9 acrostic poems in the Book of Psalms. The others are Psalms 9, 10, 25, 34, 37, 111, 112, and 145).
Not all the acrostic poems in the bible are alphabetic. The acrostic that comes closest to Psalm 119 in form is perhaps Lamentations 3. It’s also 22 sections but only has 3 verses per section.
It takes about fifteen minutes to recite.
Depending on the style, it can take forty-five minutes to sing the whole psalm.
Authorship, Name, Age
You’ll notice there is no statement at the top saying who wrote this Psalm, as you may see with others (for example, Psalm 90 is “A prayer of Moses the man of God.”)
Not only is the author unknown, but there is disagreement about who wrote it.
It seems historically the church has viewed David as the author.
Thomas Manton, Matthew Henry and Charles Bridges are all major names associated with the exposition of Psalm 119. They all referred to David as the author without any indication there was an issue (so far as I’ve read!).
Spurgeon writes later than Manton, Henry and Bridges. While he also cites David as the author, he also raises the issue of “modern writers” who disagree.
His comments in the Treasury of David give a sense of the controversy and brief arguments for why Spurgeon and others thought David wrote it:
“The style among modern writers is, as much as possible, to reject David’s authorship of every one of the psalms. As the critics of this school of thought are usually unsound in doctrine and unspiritual in tone, we move in the opposite direction, due to a natural suspicion of everything that comes from such an unsatisfactory group.
We believe that David wrote this psalm. It is Davidic in tone and expression, and it matches with David’s experience in many interesting points. In our youth, our teacher called it “David’s pocketbook,” and we lean toward the opinion then expressed, that we have here the royal diary written at various times throughout a long life. No, we cannot give up this psalm to the enemy. This is David’s spoil (1 Samuel 30: 20 ) . After reading an author for a long time, one gets to know his style and acquires a certain measure of discernment by which he can detect the author’s work, even if his name is concealed. We feel a kind of critical certainty that the hand of David is in this thing and that it is altogether his own.”
Modern scholars point to Ezra as a possible writer. The ESV Study Bible says the matter will remain a mystery:
“The psalm does not tell who its author was, nor when it was written. Many scholars think it comes from after the Babylonian exile, but this cannot be proven. The psalmist identifies with the faithful among God’s people, when they face trials (vv. 50, 67, 71, 75, 107, 153), and when they suffer contempt and ill treatment for their faithfulness, even from members of God’s people who reject his grace (vv. 22–23, 39, 42, 51, 61, 69, 78, 84–86, 95, 121, 122, 134, 150, 157, 161). Even when many of God’s own people forsake him (vv. 21, 53, 139), there will be those who want to pursue faithfulness. This fits, e.g., the time before Ezra and Nehemiah carried out their reforms, but it fits many other times as well. (Emphasis added)
Psalm 119 has several names:
The longest psalm (Spurgeon & everybody else)
The saints' alphabet (Matthew Henry)
The Hebrew name for Psalm 119 is "Ashrei temimei derech," which means "Happy are those who are upright in the way." (Wikipedia)
Spurgeon again, said in Treasury of David, “It is known among the Germans as “The Christians ’ golden ABC of the praise, love, power, and use of the Word of God.”
It’s not clear why it was written as an acrostic. Some suggest it was to aid memorization.
“The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently “intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language.””[ix]
Content
Despite its great length and many sections, it’s all about the word of God.
The ESV Literary Study Bible states:
“Its subject is God’s law, that is, God’s revealed Word, and the genre is the encomium, with the pattern of elevating the subject, listing its praiseworthy acts and qualities, showing its superiority over other things, listing the rewards that attend it, and encouraging the reader to imitate this superior thing (God’s law).”
Another key highlight is how often the word of God is mentioned. The ESV Literary Study Bible again:
“In regard to the terms by which God’s Word is named, eight key synonyms appear in the original Hebrew text and are translated by such English words as law, word, rules, statutes, testimonies, commandments, precepts, and so forth. These eight synonyms appear 178 times in 176 verses and are present in some form in all but five verses.”
The term “law” (torah) is present twenty-five times.
“Word” (dabar), twenty-four times;
“Rulings” or “ordinances” (mispatim), twenty-three times.
“Testimonies” (hedot), twenty-three times.
“Commandments” (miswoth), twenty-two times.
“Decrees” or “statutes” (huqqim), twenty-one times.
“Precepts” or “charges” (piqqudim), twenty-one times; and
“Sayings,” “promise,” or “word” (‘imra), nineteen times.
“Way” is another important word.
The word “Precepts” is only used in the book of Psalms.
Theologians disagree on how much you can distinguish between the terms used. Mathew Henry contended strongly that there are meaningful distinctions. He gives the following definitions:
1. God's law, because they are enacted by him as our Sovereign.
2. His way, because they are the rule both of his providence and of our obedience.
3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction.
4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust.
5. His precepts, because prescribed to us and not left indifferent.
6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it.
7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged.
8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness.
9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths.”[x]
The psalm is almost entirely addressed to God, apart from verses 1-3 and 114.
The most famous verse is probably Psalms 119:105:
“Your word is a lamp to my feet and a light for my path.” (NIV)
Another quite popular verse is Followed by 119:11
“Thy word have I hid in mine heart, that I might not sin against thee.” (KJV)
I like this quote from Solomon Gesner (1559-1605), found Spurgeon’s Treasury of David, about what this psalm teaches:
“Dr. Luther and Hilary, and other excellent men, think that here a compendium of the whole of theology is briefly set forth: for the things which are said, generally, about the Scripture, and the word of God, and theology, are helpful to the examination of doctrinal questions.
In the first place, it speaks of the author of that doctrine.
Secondly, of its authority and certainty.
Thirdly, it is declared that the doctrine, contained in the Apostolic and Prophetic books, is perfect, and contains all things which are able to give us instruction unto everlasting salvation.
Fourthly, it affirms the perspicuity of the Scripture.
Fifthly, its usefulness.
Sixthly, its true and saving knowledge and interpretation.
Lastly, it treats of practice; how, for instance, the things which we are taught in the word of God are to be manifested and reduced to practice, in piety, moderation, obedience, faith, and hope, in temptations and adversities.”
Here is Jonathan Edwards's comment as to what he finds this psalm teaches:
“I know of no part of the Holy Scriptures where the nature and evidences of true and sincere godliness are so fully and largely insisted on and delineated as in the 119th Psalm. The Psalmist declares his design in the first verses of the psalm, keeps his eye on it all along, and pursues it to the end. The excellency of holiness is represented as the immediate object of a spiritual taste and delight. God's law—that grand expression and emanation of the holiness of God's nature, and prescription of holiness to the creature—is all along represented as the great object of the love, the complacence, and the rejoicing of the gracious nature, which prizes God's commandments "above gold, yea, the finest gold;" and to which they are "sweeter than honey and the honey-comb."[xi]
This is how William Cowper described what it’s about:
“Every verse contains in it either a praise of God's word, from some excellent quality of it; or a protestation of David his unfeigned affection towards it; or else a prayer for grace, to conform himself unto it; for unto one of these three,—praises, prayers, or protestations may all the verses of this psalm be reduced.”[xii]
60. There are at least 63 prayers in Psalm 119 (there are definitely more since it’s almost entirely directed to God)! You can check them out here.
Psalm 119 along with Psalm 1 and Psalm 19, are recognized as the three great psalms about the word of God. The ESV Study Bible notes:
“This psalm celebrates the gift of God’s Torah, or covenant instruction, as the perfect guide for life. It thus belongs conceptually with Psalm 19 and overlaps with such wisdom psalms as Psalms 1 and 112.”
It’s said King David used it “to teach his young son Solomon the alphabet—but not just the alphabet for writing letters: the alphabet of the spiritual life.” (1) (2)
Breakdown
To provide a sense of what each stanza covers, I have copied the introduction to each of the 22 stanzas from Spurgeon’s ‘The Golden Alphabet: An Exposition of Psalm 119[xiii]:
63. The Aleph stanza (verses 1-8):
“These first eight verses are taken up with a contemplation of the blessedness that comes from keeping the statutes of the Lord…Those who love God’s Holy Word are blessed, because they are preserved from defilement (verse 1), because they are made practically holy (verses 2 and 3), and because they are led to follow after God sincerely and intensely (verse 2). It is made clear that walking in holiness must be desirable, because God commands it (verse 4). Therefore, the devout soul prays for it (verse 5) and feels that its comfort and courage must depend upon obtaining it (verse 6). In the expectation of answered prayer, even while the prayer is being answered, the heart is full of thankfulness (verse 7) and is fixed in solemn resolve not to miss the blessing if the Lord will give enabling grace (verse 8).”
64. The Beth stanza (verses 9-16):
“These verses start at the beginning of life. Though written by an old man, they were written for all young men. Only he who begins with God in the greenness of youth will be able to write like this from experience in the ripeness of age. No sooner did David introduce his subject with one octave of verses, then he felt compelled to look after young men in the next set of eight stanzas. How much he thought of youthful piety! … Oh, to be with God early in life! To give Him the dew of the day of life is to make the most of life.”
65. The Gimel stanza (verses 17-24):
“In this section, the trials of the way appear to be plain in the psalmist’s mind, and he prays accordingly for the help that will meet his situation. Just as he prayed in the last eight verses as a youth newly come into the world, so here he pleads as a servant and a pilgrim who increasingly finds himself to be a stranger in an enemy’s country. His appeal is to God alone, and his prayer is especially direct and personal. He speaks with the Lord like a man speaks with his friend.”
66. The Daleth stanza (verses 25-32):
“It seems to me that here we have the psalmist in trouble, lamenting the bondage to earthly things in which he finds his mind to be held. His soul cleaves to the dust, melts for heaviness, and cries to be released from its spiritual prison. In these verses, we will see the influence of the divine Word on a heart which laments its downward tendencies and is filled with mourning because of its deadening surroundings. The Word of the Lord evidently arouses prayer (verses 25 - 29), confirms choice (verse 30), and inspires renewed resolve (verse 32). It is the surest source of help in all troubles, whether of body or mind. This portion has D for its alphabetical letter. It sings of depression, in the spirit of devotion, determination, and dependence.”
67. The He stanza (verses 33-40):
“A sense of dependence and a consciousness of extreme need permeate this section, which is made up of prayers and pleas. The former eight verses trembled with a sense of sin, quivering with a childlike sense of weakness and foolishness. This caused the man of God to cry out for the only help by which his soul could be kept from falling back into sin. That cry for help is expressed in this octave in requests for teaching, upholding, favoring, establishing, and quickening. This section is a honeycomb of prayers. Let us lift up similar petitions while we read, and we can be assured that prayers taught to us by the Lord in this way will be answered by Him.”
68. The Waw stanza (verses 41-48):
“The eight verses are one continuous pleading for God’s grace to abide in his soul, and it is supported by such holy arguments that can only bring to mind a spirit burning with love for God.”
69. The Zayin stanza (verses 49-56):
“This group of eight verses deals with the comfort of the Word. It begins by seeking the main consolation, which is the Lord’s fulfillment of His promise. It then shows how the Word sustains us under affliction and makes us so impervious to ridicule that we are moved by the harsh conduct of the wicked and shudder at their sin, rather than submit to any of their temptations. We are then shown how the Scripture furnishes songs for pilgrims and memories for those who watch in the night. Finally, this portion concludes with the general statement that all of this happiness and comfort arises out of keeping the statutes of the Lord.”
70. The Heth stanza (verses 57-64):
“In this section, the psalmist seems to take firm hold of God Himself: appropriating Him (verse 57), crying out for Him (verse 58), returning to Him (verse 59), comforting himself in Him (verses 61 and 62), associating with His people (verse 63), and longing for His personal instruction (verse 64). Note how the first verse of this octave is linked to the last verse of the former one and works as an expansion. This I had, because I kept thy precepts. My portion, O LORD, I have said, will be to keep thy words. Though they are many, these verses are still but one bread.”
71. The Teth stanza (verses 65-72):
“In this ninth section, the verses in Hebrew all begin with the letter Teth. In our own version, they all begin with the letter T, except verses 66, 67, and 71, and these can easily be made to do so by moving “ which ” from the start of verse 66 to the end of verse 65 to read, teaches me discernment and knowledge. Verse 67 can be read, “ Till I was humbled,” and verse 71 read, “Tis good for me. ” These verses are tributes of experience, testifying to the goodness of God, the graciousness of His dealings, and the preciousness of His Word. The psalmist especially proclaims the excellent purposes of adversity and the goodness of God in afflicting him. The sixty-fifth verse summarizes the entire octave.”
72. The Yodh stanza (verses 73-80):
“We have now come to the tenth portion of eight verses. In this group, each stanza begins with Jod, but it certainly doesn’t talk about jots and tittles and other trivialities. Its subject seems to be personal experience and its pleasing influence on others. The prophet is in deep sorrow, but he looks to be delivered and made a blessing. Attempting to teach, the psalmist first seeks to be taught (verse 73), persuades himself that he will be well received (verse 74), and then repeats the testimony that he intends to bring forth (verse 75). He prays for more experience (verses 76 and 77), for the confusing of the proud (verse 78), for the gathering together of the godly to him (verse 79), and again for himself, that he would be fully equipped for bearing witness and being strengthened in it (verse 80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend.”
73. The Kaph stanza (verses 81-88):
“This portion of this gigantic psalm sees the psalmist in extremis (in extreme difficulty). His enemies have brought him to the lowest condition of anguish and depression, yet he is faithful to the law and trustful in his God. This octave is the midnight of the psalm and is very dark and dreary. However, stars shine out, and the last verse gives promise of the dawn. After this, the tone will become more cheerful, but meanwhile, it should comfort us to see such an eminent servant of God so harshly abused by the ungodly, because it shows us that evidently, in our own persecutions, nothing out of the ordinary has happened to us.”
74. The Lamedh stanza (verses 89-96):
“The tone is now more joyful, for experience has given the sweet singer a comfortable knowledge of the Word of the Lord, and this creates a glad theme. After tossing about on a sea of trouble, the psalmist here leaps to shore and stands upon a rock. Jehovah’s Word is not fickle or uncertain; it is settled, determined, fixed, sure, and immovable. Man’s teachings change so often that there is never time for them to be settled, but the Lord’s Word remains the same from days of old, and it will remain unchanged eternally.”
75. The Mem stanza (verses 97-104):
“Those who know the power of the gospel perceive an infinite loveliness in the law as they see it fulfilled and embodied in Christ Jesus.”
76. The Nun stanza (verses 105-112):
“One of the most practical benefits of Holy Scripture is guidance in the actions of daily life. God did not send it to astound us with its brilliant light, but to guide us by its instruction.”
77. The Samekh stanza (verses 113-120):
“This octave, whose initial letter is Samech, or S, has been compared to Samson at his death, when he took hold of the pillars of the house and pulled it down on the Philistines. Note how the psalmist grips the pillars of divine power with Uphold me and Hold me up, and see how the house falls down in judgment on the unholy. Thou dost cause all the wicked of the earth to come undone like dross. This section carries the war into the enemy’s country and reveals the believer as militant against falsehood and iniquity .”
78. The Ayin stanza (verses 121-128):
“In this octave, the psalmist first entreats the Lord to intervene on his behalf. He asks for judgment from the great King, just like David had dealt out justice to his own people. He then declares his genuine and unreserved satisfaction with all the Lord’s commands and precepts and begs Him to defend His own law. He writes from the standpoint of his official experience. In our public as well as our private position, the Word is precious .”
79. The Pe stanza (verses 129-136):”
“All the verses in this section begin with the seventeenth letter of the Hebrew alphabet, but each verse begins with a different word. This seventeenth letter is the letter P. The section is precious, practical, profitable, and powerful; peculiarly so. Let us pray for a blessing upon the reading of it.”
80. The Tsadhe stanza (verses 137-144):
“This passage deals with the perfect righteousness of Jehovah and His Word, and it expresses the struggles of a holy soul in reference to that righteousness. The first letter of every verse in this section begins with a sound that reminded the Hebrew reader of the word for righteousness. The main theme of this section is righteousness. Oh, for grace to delight ourselves in righteousness!”
81. The Qoph stanza (verses 145-152):
“This section is devoted to memories of prayer. The psalmist describes the time and the manner of his supplication, and he pleads with God for deliverance from his troubles. He who has been with God in the closet will find God with him in the furnace. If we have cried to Him, we will be answered. Delayed answers may drive us to more earnest and persistent prayer, but we don’t need to fear the ultimate result, since God’s promises aren’t uncertain, but are established forever. The entire passage shows us: how he prayed (verse 145), what he prayed for (verse 146), when he prayed (verse 147), how long he prayed (verse 148), what he pleaded (verse 149), what happened (verse 150), how he was rescued (verse 151), and what his witness was regarding the whole matter (verse 152). May the Lord bless our meditations on this instructive passage!”
82. The Resh stanza (verses 153-160):
“In this section, the psalmist seems to draw still nearer to God in prayer and to state his case and invoke the divine help with more boldness and expectation. It is a pleading passage, and the keyword is consider. With much boldness, he pleads his intimate union with the Lord’s cause as a reason why he should be helped. The special aid he seeks is personal quickening, for which he cries to the Lord again and again.”
83. The Shin stanza (verses 161-168):
“We are drawing near to the end. The pulse of Psalm 119 beats more quickly than usual. The sentences are shorter, the sense is more vivid, the tone is more full and deep. The veteran of a thousand battles and the receiver of ten thousand mercies rehearses his experience and again declares his loyalty to the Lord and His law. Oh, that when we come to the close of life we might be able to speak like David does as he closes his life - psalm! Not boastfully, but still boldly, he places himself among the obedient servants of the Lord. Oh, to be clear in conscience when life’s sun is setting!”
84. The Tav stanza (verses 169-176):
“The psalmist is now at the last section of the psalm, and his petitions gather still more force and fervency. He seems to break into the inner circle of divine fellowship and to even come to the feet of the great God for whose help He is pleading. This nearness creates the lowliest view of himself and leads him to close the psalm, prostrate in the dust, in deepest self-humiliation, begging to be sought out like a lost sheep.”
Misconceptions
Misconception 1. The ‘Law’ is about now defunct rules.
85. Many Christians today can’t connect with a celebration of the ‘law of God,’ because when they hear the term “law” they think of something that doesn’t apply to Christians today.
This is a misconception because the ‘law of the Lord’ as used in Psalm 119 doesn’t necessarily refer to laws but to the of message the bible.
The ESV Gospel Transformation Study Bible notes:
“The main focus of the psalm is the “Torah,” the graciously given “instruction” or “law” of the Lord given particularly in the first five books of the Bible (the “Books of Moses”). By extension, however, what is said here of God’s law and precepts and testimonies and statutes should be seen as referring to all that God has revealed to his people in the Law, the Prophets, and the Writings (see Luke 24:44 for this three-fold designation of the whole of the Old Testament Scriptures).”
86. Some see a conflict between a love for the word and a love for Christ, and others are content to stop at merely a love for the word alone.
This is a major misconception because, as Christ said in John 5:39-40, all scripture testifies of him. The ESV Gospel Transformation Study Bible notes (a continuation of the previous quote):
“[The] written Word of God both speaks of (Luke 24:25–26, 44–45) and anticipates (Heb. 1:1–2) the greatest of all of the revelations of God to his people—namely, the revelation of the “Word made flesh” (see John 1:14, 18). Christ himself is the living Word of God who embodies in life and speech and mission the very content and truth of that written Word.”
(There are actually 2 misconceptions here — the first is about the meaning of the term ‘Law of God.’ The second is the view that there are no rules for Christians under the new covenant.)
Misconception 2. It’s repetitive and redundant.
Some say its 176 verses of the same saying the same thing over and over. Spurgeon replies to this misconception:
“Many superficial readers have supposed that it harps upon one string and abounds in pious repetitions and redundancies, but this perspective arises from the shallowness of the reader’s own mind. Those who have carefully studied each line of this divine hymn are amazed at the variety, insight, and depth of thought. Using only a few words, the writer has produced variations and combinations of meaning that display his holy familiarity with his subject and the sanctified ingenuity of his mind. He never repeats himself, for if the same sentiment occurs, it is used in a fresh way and exhibits another interesting shade of meaning.”[xiv] (Emphasis added)
Misconception 3. It’s for children.
88. Some discount it owing to its simplicity.
Spurgeon replies:
“Again, and again while studying it, we have cried, O the depth of the riches! (Romans 11:33). Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, which makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and so the only ones who discover it are those who sincerely and earnestly not only look on the Word, but like the angels, also look into it.”[xv]
Misconception 4. It’s too deep.
89. Amazingly, others hold the exact opposite view, saying it’s too complex for any but the highly trained.
John Calvin addresses this view by pointing to the psalm’s alphabetic arrangement:
“True it is that the verses indeed begin not either with the English or yet the Latin letters, but with the Hebrew, wherein David made and wrote this Psalm. The will and purpose of the Holy Ghost is to make us to feel and understand that the doctrine herein contained is not only set down for great clerks which have gone to school for ten or twenty years; but also, for the most simple; to the end none should pretend any excuse of ignorance.”[xvi]
How to approach this psalm
Approach 1. Memorize it.
90. Spurgeon says:
“Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject.”
91. James Montgomery Boice also pointed to the value of memorizing this psalm.
“I suggest that if we are to meditate on the Bible day and night, we must have at least some if it committed to memory, which is what Christians in past ages of the church did.”
He discussed several people who memorized this Psalm (John Ruskin, William Wilberforce, Henry Martyn, and David Livingstone).
He then said something, I believe is worth considering:
“Each of these persons achieved a great deal for God. And who is to say that it was not their personal, word-by-word knowledge of the Bible that enabled them not only to live a godly life but also to accomplish what they did?”[xvii]
Approach 2. Meditate on it.
92. Take a verse every morning.
Charles Bridges co-signed Philip Henry’s advice:
“If the Writer may be permitted to suggest the method, in which this Exposition may be best studied to advantage, he would beg to refer to the advice of the excellent Philip Henry to his children-that they should 'take a verse of Psalm 119 every morning to meditate upon, and so go over the Psalm twice in a year:' and 'that'-said he-'will bring you to be in love with all the rest of the Scripture.'” [xviii]
93. You may approach it like the book of Proverbs. The ESV Literary Study Bible says:
“The best way to read the psalm…is as a collection of individual proverbs on the subject of God’s Word,” as there “is no continuous line of thought, even within the eight-verse units (though some of them have thematic unity).”
You can see from verses 1 - 3 that there are obviously exceptions to that position.
94. Consider this in exercise for your meditation from the ESV Literary Study Bible:
“Note the following things:
(1) the range of terms by which the law of God is named;
(2) the superior qualities that the poet ascribes to God’s Word;
(3) the range of exemplary responses and uses that the poet encourages in regard to God’s law;
(4) the rewards that come from responding to God’s law in those ways;
(5) the range of ways in which the poet relates to God by means of God’s Word or law;
(6) the personal benefits that the poet claims to have received from God’s Word (so that the poem takes on the qualities of a personal testimony).”
Approach 3. Look for Christ in it.
The ESV Gospel Transformation Study Bible says:
“So, reading Psalm 119 should bring Christ to mind in at least two ways. First, he lived out the principles and commandments of this psalm perfectly as he loved the law of the Lord and meditated on it day and night (Ps. 119:97; cf. 1:2). Second, his very life gave the fuller and indeed fullest expression possible of this Word, as he came as the very living Word of God himself. Jesus is himself God’s message to the world.”
Questions for further study
What's the place of God's law in the lives of Christians today?
How should we think about imprecatory psalms?
How should we think of a blessing for being “blameless”?
How do we balance human resolve to be obedient and the need for divine empowerment to be obedient?
How important is it to know who the author is? Spurgeon says it’s “David’s spoil” and he intends to contend for it as such. Others say it’s not necessary to know otherwise God would have ensured the fact was preserved.
What’s the gospel sense of these verses?
Resources
These are resources I’ve used or have bought or dropped in my cart -- I’m at different stages with all of them and it’s a LOT! I say that to say, you need to assess them for yourself.
(Study Bibles & Commentaries)
Study Bible
Literary Study Bible
Systematic Theology Study Bible
ESV Gospel Transformation Study Bible
I subscribed to ESV while writing this and (as you can tell from what I’ve quoted) I found having access to all these different types of study bibles very helpful.
I started using this when I was almost done writing. The free version was helpful. I couldn’t see the difference when I signed up - seems it may take some getting used to. I have to test more to decide.
(Books)
Living by the Book - James Montgomery Boice.
The Treasury of David, vol 4 - Charles Spurgeon.
This is Spurgeon’s commentary on the entire book of Psalms. Psalm 119 is in Vol 4. The good thing about this book is that Spurgeon pulled quotes from many sources so people could have one document with many voices.
From the amount of it I used here, you can see I highly recommend it.
I have the audio version from Audible. (You don’t have to buy it though! See The Golden Alphabet below).
Blue Letter Bible version - All Spurgeon’s works are in the public domain so you can find it online. This is one of the better online versions I’ve found.
The Golden Alphabet - Charles Spurgeon
The Treasury of David was a huge book, so Spurgeon took out portions and published them independently – this is Psalm 119 as a standalone.
Get the Kindle version for FREE on Amazon.
(Sermons)
Alistair Begg:
Book of Psalms Summary: A Complete Animated Overview - The Bible Project
(Songs)
Songs help a great deal for memorizing the psalm. Whichever you choose, be sure to check the words to satisfy yourself what the singer sings is what you see in your text.
__________________________
Extras
Here are other promising resources I’ve found but haven’t checked as yet or wasn’t able to use above.
Steven J Lawson on Psalm 119 - Monergism Sermon page
Resource recommendations by others:
[i] Hague, W. (2007). William Wilberforce: The Life of the Great Anti-Slave Trade Campaigner. (pp 433) Harper Collins Publishers.
[ii] Hague, W. (2007). William Wilberforce: The Life of the Great Anti-Slave Trade Campaigner. (pp 431) Harper Collins Publishers.
[iii] William Alexander, as cited in *The Treasury of David*, Vol. 4).)
[iv] Spurgeon, C. H. (2018). The Golden Alphabet (Updated, Annotated): An Exposition of Psalm 119 . Aneko Press. Kindle Edition.)
[v] Spurgeon, C. H. (2018). The Golden Alphabet (Updated, Annotated): An Exposition of Psalm 119 . Aneko Press. Kindle Edition.)
[vi] Spurgeon, C. H. (2018). The Treasury of David, vol. 4: 113- 119. Audible Edition.
[vii] I copied the verse and pasted it in a word doc. It’s 2,574 words with the 176 verse numbers and the 22 alphabet letter names (Aleph, Beth etc) inserted by editors for clarity. I subtracted the verse numbers and letters for the total.
[viii] "The Psalms Chronologically Arranged by Four Friends," as cited in *The Treasury of David*, Vol. 4.
[ix] Jamieson, R., Fausset, A. R., & Brown, D. (Year of Publication). Commentary Critical and Explanatory on the Whole Bible, Vol. 1. Logos Research Systems, Inc.
[x] Henry, M. (Year of Publication). Unabridged Matthew Henry's Commentary on the Whole Bible (best navigation). OSNOVA. Kindle Edition.
[xi] Spurgeon, C. H. (2018). The Treasury of David, vol. 4: 113- 119. Audible Edition.
[xii] Spurgeon, C. H. (2018). The Treasury of David, vol. 4: 113- 119. Audible Edition.
[xiii] Spurgeon, Charles Haddon . The Golden Alphabet (Updated, Annotated): An Exposition of Psalm 119. Aneko Press. Kindle Edition.
[xiv] Spurgeon, Charles Haddon . The Golden Alphabet (Updated, Annotated): An Exposition of Psalm 119. Aneko Press. Kindle Edition.
[xv] Spurgeon, Charles Haddon . The Golden Alphabet (Updated, Annotated): An Exposition of Psalm 119. Aneko Press. Kindle Edition.
[xvi] Calvin, J. (Twenty-two Sermons upon the 119th Psalm, 1580) as cited in The Treasury of David, vol 4.
[xvii] Boice, J. M. (1997). Living by the Book. Baker Publishing Group. Kindle Edition.
[xviii] Bridges, C. (2018). An Exposition of Psalm 119. Kindle Edition.
Nice bro. So much glory and so much content. Even hyperlinked 🤯