October 17, 2024
How to be smarter than everybody else.
Psalm 119:89-176
Mandy Figel
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 119:176
I have gone astray like a lost sheep;
seek your servant,
for I do not forget your commandments.
Psalm 119:89-176
Lamedh
89
Forever, O LORD, your word
is firmly fixed in the heavens.
90
Your faithfulness endures to all generations;
you have established the earth, and it stands fast.
91
By your appointment they stand this day,
for all things are your servants.
92
If your law had not been my delight,
I would have perished in my affliction.
93
I will never forget your precepts,
for by them you have given me life.
94
I am yours; save me,
for I have sought your precepts.
95
The wicked lie in wait to destroy me,
but I consider your testimonies.
96
I have seen a limit to all perfection,
but your commandment is exceedingly broad.
Mem
97
Oh how I love your law!
It is my meditation all the day.
98
Your commandment makes me wiser than my enemies,
for it is ever with me.
99
I have more understanding than all my teachers,
for your testimonies are my meditation.
100
I understand more than the aged,
1
119:100
Or the elders
for I keep your precepts.
101
I hold back my feet from every evil way,
in order to keep your word.
102
I do not turn aside from your rules,
for you have taught me.
103
How sweet are your words to my taste,
sweeter than honey to my mouth!
104
Through your precepts I get understanding;
therefore I hate every false way.
Nun
105
Your word is a lamp to my feet
and a light to my path.
106
I have sworn an oath and confirmed it,
to keep your righteous rules.
107
I am severely afflicted;
give me life, O LORD, according to your word!
108
Accept my freewill offerings of praise, O LORD,
and teach me your rules.
109
I hold my life in my hand continually,
but I do not forget your law.
110
The wicked have laid a snare for me,
but I do not stray from your precepts.
111
Your testimonies are my heritage forever,
for they are the joy of my heart.
112
I incline my heart to perform your statutes
forever, to the end.
2
119:112
Or statutes; the reward is eternal
Samekh
113
I hate the double-minded,
but I love your law.
114
You are my hiding place and my shield;
I hope in your word.
115
Depart from me, you evildoers,
that I may keep the commandments of my God.
116
Uphold me according to your promise, that I may live,
and let me not be put to shame in my hope!
117
Hold me up, that I may be safe
and have regard for your statutes continually!
118
You spurn all who go astray from your statutes,
for their cunning is in vain.
119
All the wicked of the earth you discard like dross,
therefore I love your testimonies.
120
My flesh trembles for fear of you,
and I am afraid of your judgments.
Ayin
121
I have done what is just and right;
do not leave me to my oppressors.
122
Give your servant a pledge of good;
let not the insolent oppress me.
123
My eyes long for your salvation
and for the fulfillment of your righteous promise.
124
Deal with your servant according to your steadfast love,
and teach me your statutes.
125
I am your servant; give me understanding,
that I may know your testimonies!
126
It is time for the LORD to act,
for your law has been broken.
127
Therefore I love your commandments
above gold, above fine gold.
128
Therefore I consider all your precepts to be right;
I hate every false way.
Pe
129
Your testimonies are wonderful;
therefore my soul keeps them.
130
The unfolding of your words gives light;
it imparts understanding to the simple.
131
I open my mouth and pant,
because I long for your commandments.
132
Turn to me and be gracious to me,
as is your way with those who love your name.
133
Keep steady my steps according to your promise,
and let no iniquity get dominion over me.
134
Redeem me from man's oppression,
that I may keep your precepts.
135
Make your face shine upon your servant,
and teach me your statutes.
136
My eyes shed streams of tears,
because people do not keep your law.
Tsadhe
137
Righteous are you, O LORD,
and right are your rules.
138
You have appointed your testimonies in righteousness
and in all faithfulness.
139
My zeal consumes me,
because my foes forget your words.
140
Your promise is well tried,
and your servant loves it.
141
I am small and despised,
yet I do not forget your precepts.
142
Your righteousness is righteous forever,
and your law is true.
143
Trouble and anguish have found me out,
but your commandments are my delight.
144
Your testimonies are righteous forever;
give me understanding that I may live.
Qoph
145
With my whole heart I cry; answer me, O LORD!
I will keep your statutes.
146
I call to you; save me,
that I may observe your testimonies.
147
I rise before dawn and cry for help;
I hope in your words.
148
My eyes are awake before the watches of the night,
that I may meditate on your promise.
149
Hear my voice according to your steadfast love;
O LORD, according to your justice give me life.
150
They draw near who persecute me with evil purpose;
they are far from your law.
151
But you are near, O LORD,
and all your commandments are true.
152
Long have I known from your testimonies
that you have founded them forever.
Resh
153
Look on my affliction and deliver me,
for I do not forget your law.
154
Plead my cause and redeem me;
give me life according to your promise!
155
Salvation is far from the wicked,
for they do not seek your statutes.
156
Great is your mercy, O LORD;
give me life according to your rules.
157
Many are my persecutors and my adversaries,
but I do not swerve from your testimonies.
158
I look at the faithless with disgust,
because they do not keep your commands.
159
Consider how I love your precepts!
Give me life according to your steadfast love.
160
The sum of your word is truth,
and every one of your righteous rules endures forever.
Sin and Shin
161
Princes persecute me without cause,
but my heart stands in awe of your words.
162
I rejoice at your word
like one who finds great spoil.
163
I hate and abhor falsehood,
but I love your law.
164
Seven times a day I praise you
for your righteous rules.
165
Great peace have those who love your law;
nothing can make them stumble.
166
I hope for your salvation, O LORD,
and I do your commandments.
167
My soul keeps your testimonies;
I love them exceedingly.
168
I keep your precepts and testimonies,
for all my ways are before you.
Taw
169
Let my cry come before you, O LORD;
give me understanding according to your word!
170
Let my plea come before you;
deliver me according to your word.
171
My lips will pour forth praise,
for you teach me your statutes.
172
My tongue will sing of your word,
for all your commandments are right.
173
Let your hand be ready to help me,
for I have chosen your precepts.
174
I long for your salvation, O LORD,
and your law is my delight.
175
Let my soul live and praise you,
and let your rules help me.
176
I have gone astray like a lost sheep; seek your servant,
for I do not forget your commandments.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: The longest psalm
Aside from being the longest psalm, Psalm 119 is also the longest and most carefully structured chapter in the Bible. The psalm is an acrostic poem of 22 stanzas, following the 22 letters of the Hebrew alphabet. Within each stanza, each verse begins with the same Hebrew letter.
Fact: Unique verses
Unique verses. Out of the 176 verses in Psalm 119, only seven lack an explicit mention of God’s Word: vv. 84, 90–91, 120, 122, 132, and 149.
Fact: Lamentations
Lamentations contains five poems that mourn the fall of Judah and the sin that caused it. Chapters 1–3 and 4 are acrostic poems. This means that each verse starts with a different letter of the Hebrew alphabet, in alphabetical order. Psalm 119 is another example of an acrostic poem.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Terms in Psalm 119 for God’s Covenant Revelation
| English | Hebrew | Meaning |
|---|---|---|
| law | torah | instruction |
| testimonies | ‘edot | what God solemnly testifies to be his will |
| precepts | piqqudim | what God has appointed to be done |
| statutes | khuqqim; khuqqot | what the divine Lawgiver has laid down |
| commandments | mitswot | what God has commanded |
| rules | mishpatim | what the divine Judge has ruled to be right |
| word | ’imrah; dabar | what God has spoken |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 119:98–100 wiser . . . more understanding . . . understand more. Because, in the setting of the psalm, neither my enemies nor my teachers nor the aged attend carefully to God’s word.
Ps. 119:105 lamp . . . light. See note on 112:4.
Ps. 119:113 double-minded. See 1 Kings 18:21. These are people who should be devoted to the Lord but who allow their loyalties to be divided. The strong terms hate and love refer not so much to emotions as to deliberate rejection and obedience. See Ps. 119:158; see also v. 118, where this reflects God’s own attitude.
Ps. 119:126 time for the LORD to act. When God’s law has been broken by his own people and they seem to get away with it, it seems that God is inactive. This is a prayer that he would prove his own justice for the sake of his faithful.
Ps. 119:129 wonderful. Far beyond merely human in their origin and excellence (see 139:6).
Ps. 119:130 The unfolding of your words. As they are pondered, explained, and understood, they give insight and understanding.
Ps. 119:155 For they do not seek implies that the cause is not God’s stinginess but their refusal.
Ps. 119:168 all my ways are before you. God is well aware of every detail of one’s life. This is good motivation to keep a clear conscience (Eccles. 12:14; Matt. 12:36; Acts 24:15–16).
Psalm Ps. 119. This psalm celebrates the gift of God’s law as the perfect guide for life. Its theme is echoed in Psalm 19 and in such wisdom psalms as 1 and 112. It is the longest psalm (and the longest chapter in the Bible, longer than many of the books) and the most carefully structured. By singing and praying this psalm, one expresses heartfelt admiration to God, who has so lovingly provided the law as a great gift for his people. One also voices a deep desire that one’s personal life would reflect the loveliness and goodness of the law. The psalm is in an acrostic pattern (see ESV footnote at 119:1). There are 22 stanzas of eight verses each, following the 22 letters of the Hebrew alphabet in order. Within a stanza, the first word of each verse begins with the letter for that stanza. The psalm uses a number of terms for God’s covenantal revelation: “law” (v. 1, instruction); “testimonies” (v. 2, what God solemnly declares to be his will); “precepts” (v. 4, what God has appointed to be done); “statutes” (v. 5, what the divine Lawgiver has laid down); “commandments” (v. 6, what God has commanded); “rules” (v. 7, what the divine Judge has ruled to be right); “word” (v. 9, what God has spoken).
Ps. 119:176 I have gone astray like a lost sheep. A humble person praying this recognizes his need for God’s grace, forgiveness, and steadfast love (see note on v. 41). He asks God to seek him. One who has received this grace will not easily forget God’s commandments.
Terms in Psalm 119 for God’s Covenant Revelation
| English | Hebrew | Meaning |
|---|---|---|
| law | torah | instruction |
| testimonies | ‘edot | what God solemnly testifies to be his will |
| precepts | piqqudim | what God has appointed to be done |
| statutes | khuqqim; khuqqot | what the divine Lawgiver has laid down |
| commandments | mitswot | what God has commanded |
| rules | mishpatim | what the divine Judge has ruled to be right |
| word | ’imrah; dabar | what God has spoken |
Fact: The longest psalm
Aside from being the longest psalm, Psalm 119 is also the longest and most carefully structured chapter in the Bible. The psalm is an acrostic poem of 22 stanzas, following the 22 letters of the Hebrew alphabet. Within each stanza, each verse begins with the same Hebrew letter.
Fact: Unique verses
Unique verses. Out of the 176 verses in Psalm 119, only seven lack an explicit mention of God’s Word: vv. 84, 90–91, 120, 122, 132, and 149.
Fact: Lamentations
Lamentations contains five poems that mourn the fall of Judah and the sin that caused it. Chapters 1–3 and 4 are acrostic poems. This means that each verse starts with a different letter of the Hebrew alphabet, in alphabetical order. Psalm 119 is another example of an acrostic poem.
S3:205 Psalm 119:89-176
Listen NowDive Deeper | Psalm 119:89-176
My 9-year-old friend recently wrote me a poem that went like this: M-A-N-D-Y:
M arvelous
A mazing
N ice
D uck
Y ellow
It made my day, and I can still recall it because of how the acrostic spelling of my name "stuck" in my brain.
Psalm 119 is an alphabet poem using the 22 letters of the Hebrew alphabet in order, with each grouping of 8 verses starting with a letter of the Hebrew alphabet. This acrostic style is great for the purpose of the psalm: to encourage meditation on God's Word and His ways and to make these things "stick" in our forgetful brains. Psalm 119 gives a picture of what it looks like to desire, seek after, and be satisfied by the words of our triune God who is in the business of "communicating for the sake of communion" (Kevin J. Vanhoozer).
The psalmist uses many terms to talk about the Word of God, including law, way, precept, testimony, statute, commandment, and judgment. These terms refer to the words found in Scripture, but also to creation, the invisible laws that God weaved into the way the world works, and ultimately to Jesus, the true Word of God and the person to whom all Scripture points.
"Scripture is the word of God, not only in the sense that it originates in him but also in the sense that he continues to present himself to us in it. Attended by the Spirit at every point, the Bible mediates the presence of the triune God." (Mark D. Thompson, The Doctrine of Scripture: An Introduction (Short Studies in Systematic Theology), p. 122.)
In Psalm 119, the writer explores how God's Word and ways are His guide during times of distress (Psalm 119:107), temptation (Psalm 119:101), wandering (Psalm 119:176), and injustice (Psalm 119:126) and has found that meditating on God's ways throughout the day (Psalm 119:164) and the night (Psalm 119:148) has brought wisdom and understanding beyond what can be learned through formal education.
I probably can't remember all the 22 letters of the Hebrew alphabet today, but I can pick one thought to meditate on: How sweet are your words to my taste, sweeter than honey to my mouth! (Psalm 119:103) Lord, let this "stick" in my brain today!
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. Describe what it's looked like for you to meditate on God's Word or ways recently. If you've been in a dry season, there's no condemnation! Consider praying Psalm 119:176, for God to seek you and bring you back into consistent communion with Him.
2. What is something in creation that points you back to God's character?
3. What are some things you do every day that you could consider pairing with meditation on God's Word? (For example, is there a verse you could repeat to yourself while you brush your teeth? What about prayer while driving to work?)
As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!