MY SHORT REPORT PSALMS 96-125
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Internal links provide additional information.
BIBLE READING—WEEK 27—PSALMS 96-125: Last week’s report focused on Psalm 89. It explained the main subject and provided an overview of the psalm in addition to explaining a few difficult passages. This week’s Short Report considers Psalm 119, which focuses on the Law of God. Therefore, the Law will also be discussed while the psalm is reviewed.
Say “the Law of God” to many Christians today to their hand goes up like an old fashioned traffic cop to stop oncoming vehicles, with the added expression, “Talk to the hand.” If you have such a negative reaction to the Law of God, you need to spend some time with the 119th Psalm, which contains 176 verses of text that are dedicated to loving God, and loving His Law.
The two opening verses are beatitudes which invite us to draw closer to God by following His instructions. Obedience to His Word is an outward sign of what is going on inside of us as we learn to follow Him with our whole heart. Beatitudes start with the word “blessed,” which can be translated as “happy.” Our sinful nature wants us to believe we are the happiest when we are doing what we want to do, but the Bible teaches we are happiest when we “walk according to the Law of the Lord” (Psalm 119:1).
The Lutheran Difference has this to say: “Psalm 119 is a beautiful meditation on the Law of God. In it the psalmist expresses his love of the Law of God and his desire to walk in its ways. Given our understanding of the first and second uses of the Law, this may at first seem strange” (p. 78). At this point the Formula of Concord is brought into the discussion, but I prefer the more commonly used explanation of the 3 purposes of the Law found in Luther’s Small Catechism. First, the Law acts as a curb “to control violent outbursts of sin and keeps order in the world” (1 Timothy 1:9; Romans 2:14-15). The second use of the Law is that of a mirror. When we look into the perfect Law of God “it accuses us and shows us our sin” (Romans 3:20, 7:7). The Law’s third purpose is to guide us by teaching “us Christians what we should and should not do to lead a God-pleasing life” (Ps 119:9, 105; 1 John 4:9, 11) (Luther, 94-95).
It is the third use of the Law that this psalm brings into focus—“Your word is a lamp to my feet and a light to my path” (a guide) (Psalm 119:105). Although we cannot please God without faith, it is the guidance we receive from the Law that shows us how to live a life that pleases God. Living a life that pleases God, a life of obedience, is not properly call works of the Law but the work and fruit of the Spirit (Galatians 5:22) (Lutheran Difference, 78-79).
The Eerdmans Bible Commentary says Psalm 119 “is an elaborate, ingenious and passionate meditation upon the law of the Lord. ‘Law’ in the OT should not be confused with Pharisaic legalism. The Hebrew word is tôrâ, meaning ‘teaching’. It stands for the will of God revealed to Israel. It is the loving instruction of a parent (Pr. 4:1-2)” (p. 526). To that I would add the Law of God should never be confused with any form of legalism, not just the legalism of the Pharisees, which sought salvation by the works of the Law, even works they added to the Word of God, such as being ritually clean by the washing of hands, cups and dishes (Luke 11:37-40).
Jesus told them that if they wanted to be clean they should give to the needy (v. 41)—an act of loving their neighbor as themselves. In the parable of the Good Samaritan this type of love is defined as showing mercy to others (Luke 10:25-37). When Jesus tells the lawyer, “You go, and do likewise” (v. 37) He is speaking Law, giving instruction. Thus, as the sheep of His pasture, we hear the voice of the Shepherd, and, being obedient, we show mercy to our neighbors—a work and fruit of the Spirit.
According to the Lutheran Difference the Law is, indeed, the revealed Word of God, but there we are also told the Law “shows people how they should live (e.g. the Ten Commandments) and condemns their sin.” In addition, we are also told, “The preaching of the Law is the cause of contrition or genuine sorrow over sin. The Law must proceed the Gospel, otherwise sinners will be confirmed in unrepentance. Like the Gospel, the Law is found in both the Old and New Testaments” (p. 580).
Turning fully to Psalm 119: it is an acrostic, or alphabet, psalm that follows the 22 letters of the Hebrew alphabet. In addition to its 22 stanzas each stanza of the psalm has 8 lines that begin with the same letter as the primary verse (Halley, 253 and 266).
Burg agrees with Halley and adds, “Each verse is printed as a single line in the Hebrew text, but in English translation the length of the verses requires that they be divided into two lines. … These second lines of the verse do not start with the acrostic letter. … [The] acrostic technique which made the psalm a beautifully expressive poem to the original readers, is entirely lost in our translations” (p. 192).
Burg also provides a chart showing the 8 terms used in the original Hebrew to indicate the Law of God and their English equivalent with explanation which I “reassemble” here (p. 193):
1) Torah (law) means instruction: “It is not limited to commands but includes all of God’s Word, both
law and gospel.”
2) Edot (testimonies/statutes): “Edot emphasizes the witnessing character of God’s Word.”
3) Piqqudim (percepts): “Piqqudim describes God’s Word as the supervisor of our lives.”
4) Huqquim (statutes/decrees): “Huqquim describes the binding nature and the established
permanence of the Word.”
5) Mitzvot (commandments/commands): “Mitzvot emphasizes the authority of the Word.”
6) Mishpatim (judgements/laws): “The rulings and statements of God’s Word have binding power over
us.”
7) Davar (word): “Davar is a general term for everything God has spoken.”
8) Imra (word/promise): “Imra is a poetic synonym of davar but is translated as ‘promise’ for variety.”
Before closing, here is a look at a few verses and how they are used in the explanation part of the Catechism:
Psalm 119:9 asks a question and then answers it: “How can a young man keep his way pure? By guarding it according to your word.” This verse speaks to the third use of the Law, which tells us that God’s Word helps us to live a life that pleases God. Like verse 105, verse 9 strengthens the doctrine of the third purpose of the Law—to guide us (LSC, 94-95).
Psalm 119:35-36 is a plea for God’s help: “Lead me in the path of your commandments, for I delight in it. Incline my heart to your testimonies, and not to selfish gain!” The first part is linked to the Lord’s Prayer where the Catechism asks, “How is God’s will done in our lives?” The answer is twofold, but the focus on Psalm 119 has us looking at the second part where we are told, “He strengthens and keeps us firm in His Word and faith and helps us lead God-pleasing lives.” Supporting Scripture includes 1 Peter 1:5; Psalm 119:35; Romans 8:28; and 2 Corinthians 12:9. The last clause, “and not to selfish gain,” points to the Ten Commandments and helps to answer the question, “What does God particularly impress upon us in the last two commandments?” We are told in part, “God wants us to love Him and to have holy desires.” Supporting verses from His Holy Word include Psalm 37:4; Psalm 119:35-36; and Philippians 4:8 (LSC, 90, 183-184).
Psalm 119:73 acknowledges God as the Creator and asks for discernment: “Your hands have made and fashioned me; give me understanding that I may learn your commandments.” This verse is used in the introduction to the Catechism to help answer the question, “How is human reason to be used in understanding Holy Scripture?” In short, we are reminded that Scripture is given to mankind in human language where rules of grammar and logic must be applied, “but the guidance of the Holy Spirit is essential for its proper understanding.” Supportive verses from God’s Word include Psalm 119:73; Matthew 13:19, 22:37; Acts 17:11 (LSC, 50)
Psalm 119:105 was mentioned above under the third purpose of the Law—to guide us: “Your word is a lamp to my feet and a light to my path.”
Psalm 119:164 reminds us of the Lord’s Prayer, because Jesus taught us to pray and was a Man of prayer. There are plenty of examples in the Gospels, but Hebrews 5:7 sums it up this way: “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.” Returning to the psalm, verse 164 says, “Seven times a day I praise you for your righteous rules.” This verse helps to answer the question, “When should we pray?” The short answer given is, “We should pray regularly and frequently, especially in time of trouble.” The answer is true, but I think it is awkwardly stated. The word “especially” places emphasis on praying during times of trouble, which we should; however, if our main focus is to pray “regularly and frequently,” which is to make a habit of praying, then we are already doing what is natural for us when trouble finds us and we turn to God in prayer. This is why soldiers go to the rifle range, “play” war games and perform close order drills (marching practice) to exercise and hone their skills beforehand, and to learn discipline, so when they are needed the solider and their skills are at the ready.
The number 7 is the Biblical number for completeness, not an actual count of how often the psalmist prays. Having a complete prayer life is a part of putting on the new self and setting our minds on the things above (Colossians 3). A complete prayer life is a strong prayer life where our prayer skills and discipline are sharp and at the ready. Thus, in times of rain and drought we pray trusting God at all times. 1 Thessalonians 5:17-18 informs us to “pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” Other supporting Scripture include Psalm 65:8; Psalm 119:164; Daniel 6:10; Luke 18:1; and Psalm 50:15 (LSC, 173-174).
Say “the Law of God” to many Christians today to their hand goes up like an old fashioned traffic cop to stop oncoming vehicles, with the added expression, “Talk to the hand.” If you have such a negative reaction to the Law of God, you need to spend some time with the 119th Psalm, which contains 176 verses of text that are dedicated to loving God, and loving His Law.
The two opening verses are beatitudes which invite us to draw closer to God by following His instructions. Obedience to His Word is an outward sign of what is going on inside of us as we learn to follow Him with our whole heart. Beatitudes start with the word “blessed,” which can be translated as “happy.” Our sinful nature wants us to believe we are the happiest when we are doing what we want to do, but the Bible teaches we are happiest when we “walk according to the Law of the Lord” (Psalm 119:1).
The Lutheran Difference has this to say: “Psalm 119 is a beautiful meditation on the Law of God. In it the psalmist expresses his love of the Law of God and his desire to walk in its ways. Given our understanding of the first and second uses of the Law, this may at first seem strange” (p. 78). At this point the Formula of Concord is brought into the discussion, but I prefer the more commonly used explanation of the 3 purposes of the Law found in Luther’s Small Catechism. First, the Law acts as a curb “to control violent outbursts of sin and keeps order in the world” (1 Timothy 1:9; Romans 2:14-15). The second use of the Law is that of a mirror. When we look into the perfect Law of God “it accuses us and shows us our sin” (Romans 3:20, 7:7). The Law’s third purpose is to guide us by teaching “us Christians what we should and should not do to lead a God-pleasing life” (Ps 119:9, 105; 1 John 4:9, 11) (Luther, 94-95).
It is the third use of the Law that this psalm brings into focus—“Your word is a lamp to my feet and a light to my path” (a guide) (Psalm 119:105). Although we cannot please God without faith, it is the guidance we receive from the Law that shows us how to live a life that pleases God. Living a life that pleases God, a life of obedience, is not properly call works of the Law but the work and fruit of the Spirit (Galatians 5:22) (Lutheran Difference, 78-79).
The Eerdmans Bible Commentary says Psalm 119 “is an elaborate, ingenious and passionate meditation upon the law of the Lord. ‘Law’ in the OT should not be confused with Pharisaic legalism. The Hebrew word is tôrâ, meaning ‘teaching’. It stands for the will of God revealed to Israel. It is the loving instruction of a parent (Pr. 4:1-2)” (p. 526). To that I would add the Law of God should never be confused with any form of legalism, not just the legalism of the Pharisees, which sought salvation by the works of the Law, even works they added to the Word of God, such as being ritually clean by the washing of hands, cups and dishes (Luke 11:37-40).
Jesus told them that if they wanted to be clean they should give to the needy (v. 41)—an act of loving their neighbor as themselves. In the parable of the Good Samaritan this type of love is defined as showing mercy to others (Luke 10:25-37). When Jesus tells the lawyer, “You go, and do likewise” (v. 37) He is speaking Law, giving instruction. Thus, as the sheep of His pasture, we hear the voice of the Shepherd, and, being obedient, we show mercy to our neighbors—a work and fruit of the Spirit.
According to the Lutheran Difference the Law is, indeed, the revealed Word of God, but there we are also told the Law “shows people how they should live (e.g. the Ten Commandments) and condemns their sin.” In addition, we are also told, “The preaching of the Law is the cause of contrition or genuine sorrow over sin. The Law must proceed the Gospel, otherwise sinners will be confirmed in unrepentance. Like the Gospel, the Law is found in both the Old and New Testaments” (p. 580).
Turning fully to Psalm 119: it is an acrostic, or alphabet, psalm that follows the 22 letters of the Hebrew alphabet. In addition to its 22 stanzas each stanza of the psalm has 8 lines that begin with the same letter as the primary verse (Halley, 253 and 266).
Burg agrees with Halley and adds, “Each verse is printed as a single line in the Hebrew text, but in English translation the length of the verses requires that they be divided into two lines. … These second lines of the verse do not start with the acrostic letter. … [The] acrostic technique which made the psalm a beautifully expressive poem to the original readers, is entirely lost in our translations” (p. 192).
Burg also provides a chart showing the 8 terms used in the original Hebrew to indicate the Law of God and their English equivalent with explanation which I “reassemble” here (p. 193):
1) Torah (law) means instruction: “It is not limited to commands but includes all of God’s Word, both
law and gospel.”
2) Edot (testimonies/statutes): “Edot emphasizes the witnessing character of God’s Word.”
3) Piqqudim (percepts): “Piqqudim describes God’s Word as the supervisor of our lives.”
4) Huqquim (statutes/decrees): “Huqquim describes the binding nature and the established
permanence of the Word.”
5) Mitzvot (commandments/commands): “Mitzvot emphasizes the authority of the Word.”
6) Mishpatim (judgements/laws): “The rulings and statements of God’s Word have binding power over
us.”
7) Davar (word): “Davar is a general term for everything God has spoken.”
8) Imra (word/promise): “Imra is a poetic synonym of davar but is translated as ‘promise’ for variety.”
Before closing, here is a look at a few verses and how they are used in the explanation part of the Catechism:
Psalm 119:9 asks a question and then answers it: “How can a young man keep his way pure? By guarding it according to your word.” This verse speaks to the third use of the Law, which tells us that God’s Word helps us to live a life that pleases God. Like verse 105, verse 9 strengthens the doctrine of the third purpose of the Law—to guide us (LSC, 94-95).
Psalm 119:35-36 is a plea for God’s help: “Lead me in the path of your commandments, for I delight in it. Incline my heart to your testimonies, and not to selfish gain!” The first part is linked to the Lord’s Prayer where the Catechism asks, “How is God’s will done in our lives?” The answer is twofold, but the focus on Psalm 119 has us looking at the second part where we are told, “He strengthens and keeps us firm in His Word and faith and helps us lead God-pleasing lives.” Supporting Scripture includes 1 Peter 1:5; Psalm 119:35; Romans 8:28; and 2 Corinthians 12:9. The last clause, “and not to selfish gain,” points to the Ten Commandments and helps to answer the question, “What does God particularly impress upon us in the last two commandments?” We are told in part, “God wants us to love Him and to have holy desires.” Supporting verses from His Holy Word include Psalm 37:4; Psalm 119:35-36; and Philippians 4:8 (LSC, 90, 183-184).
Psalm 119:73 acknowledges God as the Creator and asks for discernment: “Your hands have made and fashioned me; give me understanding that I may learn your commandments.” This verse is used in the introduction to the Catechism to help answer the question, “How is human reason to be used in understanding Holy Scripture?” In short, we are reminded that Scripture is given to mankind in human language where rules of grammar and logic must be applied, “but the guidance of the Holy Spirit is essential for its proper understanding.” Supportive verses from God’s Word include Psalm 119:73; Matthew 13:19, 22:37; Acts 17:11 (LSC, 50)
Psalm 119:105 was mentioned above under the third purpose of the Law—to guide us: “Your word is a lamp to my feet and a light to my path.”
Psalm 119:164 reminds us of the Lord’s Prayer, because Jesus taught us to pray and was a Man of prayer. There are plenty of examples in the Gospels, but Hebrews 5:7 sums it up this way: “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.” Returning to the psalm, verse 164 says, “Seven times a day I praise you for your righteous rules.” This verse helps to answer the question, “When should we pray?” The short answer given is, “We should pray regularly and frequently, especially in time of trouble.” The answer is true, but I think it is awkwardly stated. The word “especially” places emphasis on praying during times of trouble, which we should; however, if our main focus is to pray “regularly and frequently,” which is to make a habit of praying, then we are already doing what is natural for us when trouble finds us and we turn to God in prayer. This is why soldiers go to the rifle range, “play” war games and perform close order drills (marching practice) to exercise and hone their skills beforehand, and to learn discipline, so when they are needed the solider and their skills are at the ready.
The number 7 is the Biblical number for completeness, not an actual count of how often the psalmist prays. Having a complete prayer life is a part of putting on the new self and setting our minds on the things above (Colossians 3). A complete prayer life is a strong prayer life where our prayer skills and discipline are sharp and at the ready. Thus, in times of rain and drought we pray trusting God at all times. 1 Thessalonians 5:17-18 informs us to “pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” Other supporting Scripture include Psalm 65:8; Psalm 119:164; Daniel 6:10; Luke 18:1; and Psalm 50:15 (LSC, 173-174).