Psalm 113-119

New Catholic Bible

Footnotes

1. Psalm 113:1 The Hallel (“praise”) psalms are found in three separate collections: the “Egyptian Hallel,” also known as the “Little Hallel” (Pss 113–118), the “Great Hallel” (Pss 120–136), and the “Concluding Hallel” (Pss 146–150). The Egyptian Hallel and the Great Hallel (most of which are pilgrimage psalms: Pss 120–134) were sung during the annual feasts (see Lev 23; Num 10:10). The Egyptian Hallel received a special place in the Passover liturgy; by custom Pss 113–114 were recited or sung before the festive meal and Pss 115–118 after it (see Mt 26:30; Mk 14:26). These were probably the last psalms Jesus sang before his Passion. Only the second (Ps 114) speaks directly of the Exodus, but the themes of the others make it an appropriate series to mark the salvation that began in Egypt and would spread to the nations. The concluding Hallel psalms (Pss 146–150) were incorporated into the daily prayers in the synagogue after the destruction of the temple in A.D. 70.
2. Psalm 113:1 This psalm presents a surprising contrast in the praises of Israel: the acclamation of the glory of the Almighty One attains its summit, and certitude becomes even stronger that God is near to the lowly. His tenderness reaches those whom the powerful of the earth regard as nothing. The God of justice reverses established situations, as both the canticle of Hannah (see 1 Sam 2:4-8) and the Magnificat of Mary (see Lk 1:46-55) attest with equal intensity. In celebrating the salvation of the humiliated poor man and the abandoned woman, Israel keeps alive the hope of a wondrous renewal in the Messianic age (see Pss 76; 87; Isa 49:21; 54:1-8).
   In praying this psalm, we are aware that the New Testament provides us with new motives for praising God the Father for the great condescension he manifests toward Zechariah, Mary, and those known as the poor of Yahweh. We can also chant this psalm in honor of the glorified Christ. Exalted by his Father above every earthly power and introduced by him into divine glory (Phil 2:9-11; Heb 2:7-9), Christ shows himself to be incomparable by uniting to his supreme transcendence an astonishing condescension. It was toward the poor and lowly that he stooped during his public ministry, eating and drinking with them (see Mk 2:16), offering them the kingdom of God (see Mt 5:3-12) with its mysteries (see Mk 4:11), and making them the princes of his new people (see Mk 3:13-19). It is on the poor and the weak in the eyes of the world that he continues to confer his spiritual riches and powers (see 1 Cor 1:26-28).
3. Psalm 113:1 Servants of the Lord: the Lord’s loyal people, together with the priests and the Levites, come together to worship the Lord. These are all those who know “the name of the Lord” (v. 3; see Ps 50:1; Zep 2:11; Mal 1:11). Name: see note on Ps 5:12.
4. Psalm 113:2 The name of the Lord is to be proclaimed so that every generation may remember what he has done and how he has revealed himself (see Ex 3:16). This praise is to extend in time (forevermore) and in space (from the rising of the sun to its setting, i.e., from the east to the west; see Mal 1:11).
5. Psalm 113:4 The psalmist calls attention to the contrast: the exalted rule of the Lord and his accommodation to the needs of his people. Over all the nations: and by implication over all their gods (see Pss 95:3; 96:4f; 97:9). Over the heavens: i.e., above all creation.
6. Psalm 113:7 The Lord does not ally himself with the high and mighty but takes care of the poor and needy by transforming them from outcasts of society (the dust, see Isa 47:1, or rubbish heap, see Lam 4:5) into those who have a position of prominence (with the princes of his people, v. 8; see 1 Sam 2:8; Job 36:7). The afflicted man will be accorded recognition, and the oppressed woman will be given honor.
7. Psalm 113:9 Barren woman: a barren wife was considered cursed by God and a social outcast, a disappointment to her husband, to other women, and especially to herself (see Gen 16:2; 20:18; 1 Sam 1:6; 2:5; Lk 1:25). The Lord blesses her with children (see Ps 115:14; Isa 48:19; 54:1-3). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; it probably was once the first line of Ps 114.
8. Psalm 114:1 By reason of its literary composition and poetic inspiration, this poem constitutes a little masterpiece. Felicitously, the poet personifies, herein, the elements of nature led in a dance by God during the Exodus, to make them keen-eyed witnesses of the Lord’s triumphal march at the head of his people. Israel belongs so strongly to God that it is like his sanctuary and his domain (v. 2). On an epic and triumphal tone, the people underline the time beyond compare when God established this destiny for them: it is the great adventure of their deliverance.
   When the Lord passes by with his people, the sea and waters flee (see Ex 14:15-31; Jos 3:7-17), Sinai thunders and smokes (see Ex 19:16-18), the source springs forth in the desert rocks (see Ex 17:1-7; Num 20:1-13). These remembrances of the Exodus are like the prelude to the upheaval of the universe announcing the coming of God at the end of the earthly ages.
   We can pray this psalm in union with the Church ceaselessly meditating on and celebrating the privileged hour of her beginnings: the Passover of Christ that opens up for humankind a destiny of salvation in a new Exodus. Nature bows down before the divine Pioneer of this Exodus. The waters become calm and peaceful in the Sea of Galilee at a word from him: “Be still!” (Mk 4:39), while the mountains tremble at the moment of his Death and Resurrection (Mt 27:51; 28:2), as well as at the moment of his great interventions in history (see Rev 11:19; 16:18).
9. Psalm 114:1 The deliverance from a foreign country was only a preamble to the greater deeds: the election of the chosen people and the making of the covenant on Sinai. Judah, the province of the tribe of that name, became the sanctuary of God and all Israel his kingdom; it was a theocracy, a priestly kingdom (see Ex 19:3-6; Jer 2:3). This was a grand event prefiguring the redemption to come and the birth of the Church.
10. Psalm 114:3 The wonder of Israel’s election as the People of God has its effect on the world of nature. The Red Sea and the Jordan River scurry around to make way for their Creator, and the mountains and hills are all animated and agog at his majestic coming (see Pss 18:8-16; 68:8ff; 77:17-20; Jdg 5:4f; Hab 3:3-10).
11. Psalm 114:5 The psalmist calls upon the Red Sea, the Jordan, and the mountains to bear witness to the great event when God established his kingdom on earth.
12. Psalm 114:7 The God of Israel (Jacob) is none other than the Lord of the universe (see Ps 97:4-6; Rev 20:11). He is still providing streams of blessings for his people as he did at Kadesh, at the waters of Meribah (see Ps 107:35; Ex 17:6; Num 20:8; Deut 8:15; 1 Cor 10:4) and also at the return from the Exile, prefigured by the Exodus and Conquest (see Isa 41:15ff; 42:15; 43:20). On the symbolism of the waters, see Pss 46:2-7; 110:7.
13. Psalm 115:1 This psalm was probably used in the course of a celebration of the covenant, with choir and soloists in turn voicing their confidence in the Lord. Ridiculing the jerry-built gods venerated by the pagans, the community professes its attachment to the one true God, from whom it hopes to receive prosperity. The formulas are brief and striking, with a captivating rhythm; the satire against idols has the flavor of a popular caricature. This simple prayer is at the service of a deep and demanding religious thought and turns into praise. After the Exile, such a clear credo was needed for the community of Jerusalem and for the communities of the dispersion who all coexisted with pagan civilizations that welcomed countless gods. Today, it is still necessary for us to depart from idols fashioned according to our tastes and desires and to turn to the one true God.
    We can pray this psalm for the Church, the new Israel, who often experiences profound misfortunes and oppressions that seem to proclaim her inferiority and impotence before earthly powers and their satanic idol. We can beg Christ the Lord to intervene to restore the renown of the Church and especially his own in the world.
14. Psalm 115:1 A song in praise of the living God who is faithful to his people and in derision of the pagan idols who are lifeless.
15. Psalm 115:1 Not to us: God alone is responsible for Israel’s covenant blessings. Name: see note on Ps 5:12. Kindness: see note on Ps 6:5.
16. Psalm 115:2 Where is their God?: implying that God does not help his people (see Pss 42:4, 11; 79:10; Joel 2:17; Mic 7:10).
17. Psalm 115:3 The community expresses the belief that God is supreme and present; everything that happens to Israel, good or bad, is his doing.
18. Psalm 115:4 The theme of this verse is one that is often found in the Old Testament: idols, unlike the God of Israel, do not speak, reveal, promise, or utter any spoken word; ultimately, divine revelation is the difference between the religions made by humans and the true religion of the Lord (see Ps 135:15-18; Deut 4:16; Isa 44:9ff; Jer 10:1ff; Bar 6:7ff).
19. Psalm 115:9 In a litany, the various classes of people express their confidence in the Lord. The threefold division (house of Israel, house of Aaron, those who fear the Lord) occurs elsewhere (see Pss 118:2-4; 135:19f, refers to Aaron and Levi). It is unclear whether the phrase “those who fear the Lord” is a synonym for “house of Israel” (see Pss 34:8, 10; 85:10) or all of Israel (laity as well as priests) or whether it identifies a separate class from the house of Israel, namely the “God-fearers” known as the proselytes in the Old Testament (see 1 Ki 8:41; Isa 56:6) and in the New (see Acts 13:16, 26; 16:14).
20. Psalm 115:12 Utilizing the same group of worshipers as in verses 9-11, the thought moves forward from God’s power to save to his power to enrich. The Lord does not discriminate among his people—all will be the recipients of his blessing. Although they may be put to the test by afflictions of various kinds, the Lord remembers those with whom he has made a covenant (see Pss 98:3; 136:23; Isa 49:14f) and delivers them, bringing to fulfillment the promises he has made.
21. Psalm 115:13 The small no less than the great: the outcasts and the powerful. All will be treated alike by the Lord (see Jer 6:13; 16:6; 31:34; Rev 19:5).
22. Psalm 115:14 Through these words of blessing, the Lord renews his promise that Abraham’s descendants will increase without end (see Ps 127:3-5; Deut 1:11; Isa 54:1-3; Zec 10:8-10).
23. Psalm 115:16 The psalmist concludes with a short hymn of praise. In so doing, he reminds his people that they have been given the earth to enjoy and care for, while praising the Lord.
24. Psalm 115:17 The psalmist stresses that the dead cannot praise the Lord; for, according to the idea of the ancients, in the netherworld the souls of the dead had a kind of shadowy existence with no activity or lofty emotion and could not offer praise to God. Silence: a euphemism for the grave (see Ps 94:17; see also notes on Pss 6:6 and 30:2).
25. Psalm 115:18 Forevermore: some view this as saying that those who serve the living God will themselves live on, unlike the worshipers of lifeless idols (v. 8). This would then add its witness to an afterlife to such passages as Pss 11:7; 16:8-11; 17:15; 23:6; 49:16; 73:23ff; 139:18. Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line as the opening of Ps 116.
26. Psalm 116:1 Countless are the distresses of human beings and countless too are the deliverances worked by God. This psalm adapts itself to diverse situations; every believer knows the mortal dangers from which the Lord has extricated him in order to bring him to the joy of his presence. In a praying community, all can give thanks. In thanking the divinity it was the custom in the ancient East to pour a cup as a libation, i.e., the “cup of salvation” (that has been granted) (v. 13). The Jews certainly practiced a similar rite during the “peace offerings” (see Lev 7:11ff). By this act of thanksgiving, the Israelites publicly bore witness that God had saved them; this is the loftiest expression of their religion.
    It is also the loftiest expression of the Christian religion. It was certainly in this spirit that Jesus recited this psalm with his disciples after having instituted the Eucharist (see Mt 26:30). Who else could have fully relied on God even through the moment of his death? Once this psalm became the prayer of Jesus on the night in which he was betrayed, it proclaimed the hope of a life and a joy that are everlasting. The priest who mystically offers the divine victim anew still says: “We offer to you, God of glory and majesty . . . the cup of eternal salvation” (Eucharistic Prayer I) and “We offer you, Father, . . . this saving cup” (Eucharistic Prayer II).
    In the Hebrew text, this psalm is a single psalm, as the sense requires; in the Septuagint and Vulgate, it is two distinct psalms: Pss 114 (comprising vv. 1-9); 115 (comprising vv. 10-19).
27. Psalm 116:1 The psalmist expresses love for God who has heard his prayer. For a similar expression of God’s care and people’s love of him, see 1 Jn 4:19: “We love because [God] first loved us.”
28. Psalm 116:2 On the day when I called out to him: see Pss 4:4; 31:23; 34:5; 138:3. Another possible translation is: “I will call on him as long as I live.”
29. Psalm 116:3 Bonds of death: see note on Ps 18:6.
30. Psalm 116:4 Name: see note on Ps 5:12.
31. Psalm 116:6 Little ones: just like the “poor,” the “little ones” are those who depend on and trust only in the Lord (see Ps 34:7). They have a poverty of spirit, not simply of money. Just as the Spirit of God worked on the primeval darkness to produce all that exists, so the Lord works on his little ones to produce all that is good for them.
32. Psalm 116:8 The psalmist here spells out salvation in terms of earthly well-being, but in words that are true at the deepest level (see, e.g., Rom 8:10f; 2 Cor 6:10; Jude 24). Soul: see note on Ps 6:4.
33. Psalm 116:9 The land of the living: reference to this life or to the temple (see Pss 52:7; 116:9; Isa 38:11), where the God of life is present; the psalmist is speaking of the world of the living as opposed to the world of the dead.
34. Psalm 116:10 I believed; therefore, I said: the psalmist kept faith even in the darkest times (see 2 Cor 4:13 where this text is cited).
35. Psalm 116:11 All men are liars: the psalmist avers that his enemies are telling falsehoods about him (see Pss 5:10f; 35:11, 15; 109:2-4), because all people are liars. He could also be alluding to the fact that all people offer only a false hope of deliverance. These words are cited in Rom 3:4.
36. Psalm 116:13 The cup of salvation: probably the libation of wine poured out in gratitude for one’s deliverance (see Ex 25:29; Num 15:1-10). These words are used at Mass in Eucharistic Prayer I and II, as indicated in the note on Ps 116. Name: see note on Ps 5:12.
37. Psalm 116:14 Vows: see note on Ps 7:18.
38. Psalm 116:15 Precious . . . is the death: the psalmist indicates that God consents to the death of his faithful only with difficulty (see Isa 43:4), for death was regarded as taking away their relationship with him (see Pss 6:6; 72:13; 115:17). Some versions interpret this passage according to the dogma of the resurrection: “the death of his faithful ones has worth in the eyes of God.” See the analogous expression, “Their blood is precious in his sight” (Ps 72:14).
39. Psalm 116:16 Child of your handmaid: see note on Ps 86:16.
40. Psalm 116:19 Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line as the opening of Ps 117.
41. Psalm 117:1 This psalm is a short invitatory earnestly exhorting all peoples to praise the Lord, the God of Israel, for the signal kindness and faithfulness that he manifests toward his people. His goodness toward Israel should inspire admiration and enthusiastic praise among foreigners, who are simply witnesses of his wonders (see Sir 36:1-4; Ezek 36).
    Since God’s kindness and faithfulness are manifested much more forcefully in the life of the Church than in the history of Israel, all people should on that account give more enthusiastic praise to the heavenly Father. Enabling his Son to vanquish his enemies (the devil and death), the Father fills him with divine riches (eternal life in glory, joy, peace, beatitude, royalty). And he has done the same for the Church and her members. Praise of God is to be unanimous (see Rom 15:11).
42. Psalm 117:1 All nations and peoples are called to praise the Lord (see Pss 47:1; 67:4-6; 96:7; 98:4; 100:1-3; see also note on Ps 9:2). This verse is cited in Rom 15:11.
43. Psalm 117:2 Universal praise is owed to the Lord because of his fidelity to his people. He has shown them constant kindness and faithfulness, that is, faithful love. Indeed, his love is not only great in depth and height (see Rom 5:20; 1 Tim 1:14) but also lasting (see Ps 89:29); see also note on Ps 6:5. In Christ, the love of God has been even more powerfully shown both to Jews and to Gentiles so that all might praise him for it (see Rom 15:8ff). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line to open Ps 118.
44. Psalm 118:1 This psalm brings to a close the Egyptian Hallel. As the procession of pilgrims goes up to Jerusalem for the Feast of Tabernacles (vv. 15, 27; see Lev 23:39-43), the celebrants and the crowd conduct a dialogue, the rhythm of which is determined by the stages of the journey. The procession starts out with a familiar refrain (vv. 1-4) and proceeds while singing a hymn of thanksgiving (vv. 5-18); it arrives at the gates of the temple that has been rebuilt (v. 19) and has become the sign of Israel’s renewal after the Exile (vv. 22-24) where the priests respond to the acclamations of the people by blessing them (vv. 25-27). Finally, with palms in hand the procession reaches the sanctuary, whose courts are illumined, and the liturgy takes place with the most solemn thanksgiving (vv. 28-29).
    Songs of thanksgiving such as this one called to mind the entire history of Israel, from past to present. Israel is ceaselessly put to the test, humbled, and then delivered, and in this very experience, it discovers its calling to be a people that bears witness to God in the midst of the nations and to be the capstone of the world (v. 22).
    Jesus makes this calling his own (see Mt 21:42), and the apostles speak of it in their preaching (see Acts 4:11; 1 Pet 2:4-7). For them this psalm expresses in advance the mystery of Christ who is rejected and then exalted and who is the foundation stone of the new People of God (see 1 Cor 3:11; Eph 2:20). This festal song soon became popular; we find the crowd spontaneously singing it on Palm Sunday to greet Jesus as the envoy promised by God (v. 26; see Mt 21:9; Jn 12:13). We find this same acclamation in the Sanctus of the Mass; in all the liturgical families, the psalm has become an Easter song.
45. Psalm 118:1 The liturgical call to praise that begins the procession. All Israel had benefited from God’s goodness and kindness, i.e., the congregation of Israel, the priests (house of Aaron), and those who fear the Lord (see note on Ps 115:9-11). Now the people of God’s kingdom (Ps 114:1; Ex 19:5-6) and the priests, the descendants of Aaron, are called to profess that the Lord is King and that he is good and kind in standing behind his covenant.
46. Psalm 118:1 A conventional call to praise (see Pss 105–107). Kindness: see note on Ps 6:5.
47. Psalm 118:4 Israel . . . house of Aaron . . . those who fear the Lord: see note on Ps 115:9-11.
48. Psalm 118:5 A song of thanksgiving for deliverance of the whole nation voiced by a single individual. Some believe the speaker is a king, others opt for Israel as a corporate body, and still others for a priest/Levite. In any case, the worshiper does a good job in reciting the deeds God worked in response to the prayers of his people in affliction.
49. Psalm 118:8 All should be ever mindful of the motto learned through experience that it is better to have confidence in the Lord than to rely on flesh and blood (see Ps 33:16-19; see also Pss 62; 146).
50. Psalm 118:10 The fury of the assault recalls the attacks experienced by Jesus at his trial (see Lk 22:63—23:25) and even during his public ministry (see Lk 11:53f). Name: see note on Ps 5:12.
51. Psalm 118:14 This verse is an exact quotation from the song of victory at the Red Sea (see Ex 15:2) and is echoed in verses 15 (“right hand”) and 28 (“extol you”). Hence, God’s saving acts throughout history bear the stamp of the Exodus events (see 1 Cor 10:6) culminating in the work of Christ (see Lk 9:31: “his departure [literally, ‘exodus’], which would come to pass in Jerusalem”).
52. Psalm 118:17 Live and recount: see note on Ps 6:6.
53. Psalm 118:19 The procession has arrived at the gates of the rebuilt temple; all the righteous may enter and give thanks.
54. Psalm 118:22 The community of the righteous join in with thanksgiving. They praise the Lord because he has given prominence to his suffering servant Israel like a cornerstone. It was rejected by the worldly powers but has been made the cornerstone for God’s salvation of the world in the Messiah. These verses allude to Isa 8:14; 28:16; Jer 51:26; Zec 3:9; 4:7, passages that are interpreted in a Messianic sense. Israel is here a type of Christ, in whom these words have been most eminently fulfilled (see Mt 21:42 par; Acts 4:11; Rom 9:33; 1 Cor 3:11; Eph 2:20; 1 Pet 2:7).
55. Psalm 118:24 This is the day that the Lord has made: the day given by the Lord in which joy and jubilation are appropriate, the day of thanksgiving and rejoicing because of the wondrous deed of the Lord (vv. 22-23; see Ps 71:17; Jer 32:17, 27), the day of salvation. Used by the Liturgy as an antiphon for the Easter Season, this phrase identifies the “day” as that of Christ’s Resurrection.
56. Psalm 118:25 O Lord, grant us salvation: the Hebrew for this cry has come into English as “Hosanna.” The crowd takes it up on Palm Sunday (see Mt 21:9; 23:39; Mk 11:9; Jn 12:13). It has become part of the Sanctus at Mass.
57. Psalm 118:26 Blessed is he who comes in the name of the Lord: words used in the Gospels to welcome Jesus entering the temple on Palm Sunday (see Mk 11:9 par).
58. Psalm 118:27 The people respond to the blessing by confessing that the Lord alone is God. He has made his light shine upon them, protecting them from the darkness of great trials (e.g., famine, war, and exile; Ps 43:3). Accordingly, they are here renewing their commitment to the Lord in a formal liturgical celebration. The horns of the altar: the four corners of the altar of burnt offerings (see Ex 27:2; 38:2; Lev 4:25, 30, 34).
59. Psalm 118:28 The psalm concludes with the community’s affirmation that the Lord alone is God, similar to the confession of Moses (see Ex 15:2). Kindness: see note on Ps 6:5.
60. Psalm 118:29 This longest of the psalms is a monumental literary piece consisting of twenty-two strophes, each containing eight verses (sixteen lines) and each beginning with a letter of the Hebrew alphabet that is repeated at the beginning of each pair of verses. Each strophe is a unit, but does not have a close connection with the strophe that precedes or follows. The whole is a free-flowing meditation, now sad, now joyous, now peaceful, now passionate. It is a reflection and a prayer in which the author, a sage and a mystic who draws his inspiration from the Prophets and Deuteronomy, converses with God and voices his deepest feelings: love of true wisdom, attachment and fidelity to the word of God in spite of weakness and obstacles; desire to better understand and live the truth; joy of outdoing oneself to follow the will of God manifested in the law.
    In practically every verse, there is the word “law” or some equivalent. We can point to eight such terms—four with a more juridic nuance (statutes, precepts, decrees, commands or commandments) and four with a more religious nuance (law, promise, word, laws, or judgments). These terms introduce us into the heart of the psalm, for they signify less an ensemble of laws to observe than the word of God, which sometimes ordains and judges and sometimes reveals and promises. It is a psalm of spiritual intimacy, of love for God (which means doing his will). In meditating on the law, believers contemplate above all the visage of God and let themselves be transformed in the very depths of their hearts. Such observance becomes liberty. Understood in this fashion, the law proclaims to us Jesus Christ, the living revelation of God, given to human beings to lead them to the Father: “I am the way, and the truth, and the life” (Jn 14:6).
61. Psalm 119:1 Introduction to the entire psalm that stresses the theme: instruction in godly wisdom.
62. Psalm 119:1 A beginning analogous to those of Pss 1:1-2; 112:1 (see Ps 101:6; Mt 5:3ff). The word law and its synonyms are to be taken in the widest sense of revealed teaching, as transmitted by the Prophets. Blessed: see note on Ps 1:1.
63. Psalm 119:2 This verse makes explicit what is implicit throughout the psalm: Scripture is revered because it consists in God’s statutes; it is God that his servants seek and not the book for its own sake.
64. Psalm 119:3 Ways: although the Hebrew for this word occurs infrequently in this psalm, it is found often in Deuteronomy and elsewhere. There it refers to the requirements of God’s covenant (see note on Ps 25:4-7).
65. Psalm 119:4 Those who obey God’s law have a right to hope that he will come to their assistance.
66. Psalm 119:9 The love for God’s word is love for God, expressed in one’s attitude of heart, in actions, and in words. With his entire being the godly person seeks God and delights in his will. Such a sublime teaching can lead a young man to keep his way pure.
67. Psalm 119:10 The psalmist seeks the God of the law and the promises; he meditates on the latter only because they constitute God’s word of life for him. Heart: see note on Ps 4:8.
68. Psalm 119:11 Treasure your word in my heart: Proverbs 2:10-12; Col 3:16 show that those whose hearts are steeped in the word of God are educated by God.
69. Psalm 119:17 In difficulty and distress, the Lord and his word are a comfort to the godly. God’s blessing comes to those who submit to his law, but his curse comes to those who stray deliberately from his revealed will.
70. Psalm 119:17 I may live: here the psalmist is speaking of living in its fullest sense of happiness, security, prosperity—a frequent theme in Ezekiel (Ezek 3:21; 18; 33; see Ps 133:3)—and, of course, fellowship with God (see Pss 16:11; 36:10; Deut 8:3).
71. Psalm 119:19 Though the psalmist is a stranger (or wayfarer) on earth, he is the guest of God to whom the whole universe belongs; he will learn from the Lord how to conduct himself (see notes on Ps 39:13, 13-14).
72. Psalm 119:21 The arrogant: enemies of God and his faithful who act as though they are a law unto themselves (see notes on Pss 73:4-12 and 86:14; see also Isa 13:11; Mal 3:19). They are the accursed, i.e., ready for God’s judgment.
73. Psalm 119:25 Whether in distress or in prosperity, the psalmist is determined to remain close to God’s law. In adversities, he becomes more teachable and his spirit is renewed in him, for the word of the Lord has the power to comfort. In prosperity, he enjoys a freedom from anxiety and care that enables him to focus on doing God’s will.
74. Psalm 119:25 Lies prostrate in the dust: see note on Ps 44:26.
75. Psalm 119:30 Godliness is nicely summed up by the three opening verbs: choosing (see Heb 11:25), clinging (see Acts 11:23), and running (see Phil 3:12-14). Heart: see note on Ps 4:8.
76. Psalm 119:33 Since God alone can interpret his revelation (teach [it], v. 33), the psalmist prays that God will instruct him in his law (see Ps 25:4). He asks the Lord to provide spiritual direction and motivation to direct his steps (see Prov 4:11-19) and incline his heart (see Ps 141:4) to do the divine will.
77. Psalm 119:33 And I will follow it to the end: another possible translation is: “I will keep it as a reward” (see Ps 19:12; Prov 22:4). In both translations the godly person finds his joy in doing the will of God.
78. Psalm 119:34 The desire for understanding often voiced in this psalm conforms to the ideal of the sages of Israel. Heart: see note on Ps 4:8.
79. Psalm 119:38 That you may be feared: as a result of the saving acts that the Lord does in accord with his promises, he is acknowledged as the one true God and feared (see Ps 130:5; 2 Sam 7:25f; 1 Ki 8:39f; Jer 33:8f). Another possible translation is: “Fulfill the word you have spoken / to the servant who fears you.”
80. Psalm 119:41 Here the psalmist, as it were, gives Christians what is needed for them to fulfill their desire to “proclaim [the Lord’s] word with all boldness” (Acts 4:29). In order to be spoken, the word must first be appropriated (v. 41), trusted (v. 42f), obeyed (v. 44), sought (v. 45), and loved (v. 47f).
81. Psalm 119:41 Kindness: see note on Ps 6:5.
82. Psalm 119:43 Do not remove from my mouth the word of truth: for it will enable the psalmist to respond to the insults and calumnies to which he is subjected (see vv. 61, 85, 95, etc.).
83. Psalm 119:45 Sought your commands: the psalmist strives to understand the meaning of the Scriptures and make them his rule of life (see vv. 94, 155; see also Ps 111:2; Ezr 7:10; Sir 51:23; Isa 34:16). Such a study is at the origin of the Midrashic literature.
84. Psalm 119:48 I lift up my hands: as a sign of veneration and praise (see Pss 44:20; 63:4; 134:2; Neh 8:6).
85. Psalm 119:49 The word of God provides hope and consolation even in suffering. The psalmist observes the commandments of the Lord because in them he finds life, restoration, and consolation.
86. Psalm 119:51 The arrogant: see note on v. 21.
87. Psalm 119:55 Name: see note on Ps 5:12.
88. Psalm 119:57 The Lord is the portion of the psalmist, and it is God’s law that fills the earth with joy and security. Hence, far from regarding obedience as a crushing, disagreeable burden, the psalmist considers it a happy lot, a privileged destiny, and a signal favor.
89. Psalm 119:57 My portion . . . your words: another possible translation is: “You are my portion, O Lord; / I promise to keep your words.” A familiar formula of trust (see Pss 16:5; 73:26 and note; 142:5).
90. Psalm 119:58 Heart: see note on Ps 4:8.
91. Psalm 119:64 The earth overflows with your kindness: an exclamation of God’s cosmic love; the world of creation witnesses to his love (see Pss 104:10-30; 136:1-9). For other glimpses of the world as God’s handiwork and kingdom, see Pss 24:1; 33:5; Isa 6:3; Hab 2:14; 3:3.
92. Psalm 119:65 The psalmist ascribes goodness to God in his past and present dealings, to the positive values of the trials God sent him, and to the ultimate value of God’s law and divine teaching.
93. Psalm 119:67 Afflicted: through God’s doing (see note on vv. 25-32).
94. Psalm 119:69 The arrogant: see note on v. 21. Heart: see note on Ps 4:8.
95. Psalm 119:70 Gross and insensitive: literally, “fat as grease,” i.e., incapable of understanding divine things (see Pss 17:10; 73:7; Isa 6:10; Jer 5:28).
96. Psalm 119:73 The psalmist declares his experiential knowledge of God, of his kindness and compassion. He asks God to give the arrogant their just deserts and so enable the godly to be encouraged and rejoice at God’s vindication.
97. Psalm 119:73 Your hands have created and formed me: see Deut 32:6; Job 10:8; Zec 12:1. Grant me understanding: so that the psalmist can carry out what God willed in forming him.
98. Psalm 119:76 Kindness: see note on Ps 6:5.
99. Psalm 119:78 The arrogant: see note on v. 21.
100. Psalm 119:80 Heart: see note on Ps 4:8.
101. Psalm 119:81 This last strophe of the first part of the psalm brings to a climax the psalmist’s need for God. In extreme distress, he looks to the Lord for his salvation as promised in his word, urgently calling upon him to come to his aid and effect justice upon the arrogant who wrong him.
102. Psalm 119:81 Soul: see note on Ps 6:4.
103. Psalm 119:82 My eyes fail: see note on Ps 6:8.
104. Psalm 119:83 Like a smoke-filled wineskin: the psalmist feels as brittle and useless as tanned hides holding wine that are placed near the fireplace.
105. Psalm 119:84 How long . . . wait?: literally, “How many are the days of your servant?” i.e., the psalmist does not have too much time for God to delay in punishing his persecutors. Pass judgment on my persecutors: see note on Ps 5:11.
106. Psalm 119:85 The arrogant: see note on v. 21.
107. Psalm 119:88 Kindness: see note on Ps 6:5.
108. Psalm 119:89 Like the first three verses of the first half of the psalm, these first three verses of the second half teach a general truth: there is constancy and order in all of creation, reflecting the faithfulness of the Lord (see Pss 89:3; 104; 147:7-9). Nature serves and abides by the word and the laws of the Lord (see note on Ps 93:5).
109. Psalm 119:89 This verse is an echo of Prov 8:22ff where divine wisdom is presented as a living being existing from all eternity (see Wis 7:22—8:1; Isa 40:8).
110. Psalm 119:92 The psalmist confesses that if through God’s law he had not found meaning in the experience of his affliction, he would have perished. Therefore, no matter what his persecutors do, he will not forget God’s precepts because they give order and preservation of life. For he knows that just as there are laws for the order in nature, so also are there laws for human conduct.
111. Psalm 119:96 Everything on earth is limited; perfection belongs only to God and his commands.
112. Psalm 119:97 God’s law is heavenly wisdom, which is far greater than earthly wisdom. Meditation on it is a form of devotion to the Lord himself, and hence the psalmist regularly cultivates its practice. God’s words, likened to honey, are sweet only when God’s instruction is received and leads to understanding as well as an obedient life-style.
113. Psalm 119:98 These verses are illuminated by the New Testament, which shows that heavenly wisdom is a gift to “little children,” hidden from the worldly wise (see Lk 10:21; 1 Cor 1:18ff; 2:6-10).
114. Psalm 119:100 The psalmist speaks in the same vein as Elihu (see Job 32:6ff; Wis 4:9). Elders: the aged, taught by experience.
115. Psalm 119:103 Your words are . . . sweeter to my tongue than honey: see Ps 19:11; Job 23:12; Jer 15:16; Jn 4:32, 34.
116. Psalm 119:105 The word of the Lord enlightens the psalmist’s path of life; therefore, he has accepted the covenant and obeys the Lord. Even in affliction, the psalmist has learned to give God willing praise, for his joy and determination to please the Lord are far greater than the affliction that is constantly with him.
117. Psalm 119:105 Your word is a lamp for my feet: the word of the Lord is a guide and life-sustaining source (see Pss 18:29; 97:11; 112:4; Prov 6:23; Jn 8:12).
118. Psalm 119:106 With a solemn vow I have sworn: the psalmist has made a pact to follow God’s laws (see Neh 10:29).
119. Psalm 119:109 I continually take my life in my hands: i.e., my life is constantly exposed to danger, for I am ready to risk it for God (see Jdg 12:3; 1 Sam 19:5; Est C:15 = 4:16; Job 13:14).
120. Psalm 119:111 Heart: see note on Ps 4:8.
121. Psalm 119:113 The ways of the righteous and the wicked are completely divergent. The psalmist dissociates himself from the wicked; he hates the double-minded but loves the law of the Lord. He draws near to God, his refuge and his shield. For, unlike the wicked whom the Lord will discard, the godly have hope in and veneration for the Lord.
122. Psalm 119:113 Hypocritical: those who hesitate between fidelity and infidelity to God (see 1 Ki 18:21); they are “inconsistent in everything [they do]” (Jas 1:8).
123. Psalm 119:119 You discard . . . like dross: the Lord discards evildoers like dross, i.e., the scum that forms in refining precious metals and is discarded (see Jer 6:28-30).
124. Psalm 119:120 My flesh trembles: a reminiscence of Job 4:15; 23:15 (see Ps 88:16). It denotes the dread of the sacred, the fear of the awesome God.
125. Psalm 119:121 The psalmist has entrusted himself to God’s care and done what is just and upright; now he expects the Lord to keep his promise according to which the godly will be relieved of all adversities. He prays to receive understanding and, while affirming his devotion to the Lord and his commands, calls for God to deal justly with the ungodly, who have broken his law.
126. Psalm 119:122 This is the only verse in the psalm that lacks either a direct or an indirect reference to the law of God; some have suggested replacing servant by “word” as a remedy. The arrogant: see note on v. 21.
127. Psalm 119:123 My eyes fail: see note on Ps 6:8.
128. Psalm 119:124 Kindness: see note on Ps 6:5.
129. Psalm 119:127 The psalmist compares the Lord’s commands favorably with pure gold (see Job 22:25; 28:15f; Prov 3:14; 8:10, 19; 16:16).
130. Psalm 119:129 God’s word illumines so that even those not experienced in the realities of life (the simple; see Ps 116; Prov 1:4) may gain wisdom (see Ps 19:8). The psalmist longs to receive, understand, and put it into practice. So great is his zeal for God’s law that he weeps over the continuance of rebellion and transgression on the part of evildoers.
131. Psalm 119:130 The law is a luminous sanctuary that fills souls with its clarity (see Ps 73:16f) when it is explained to them. Explanation: literally, “opening.”
132. Psalm 119:131 Open wide my mouth and sigh: same image as in Job 29:23.
133. Psalm 119:132 The psalmist asks for the Lord’s blessing (see Num 6:24-26), which brings down God’s grace to enable him to direct his steps in accord with the divine law and away from sin and adversity (Ps 119:133-134). He also asks for the Lord’s face to shine on him (v. 135), i.e., to bring him nothing but good in all circumstances of his life; for when God’s face shines on people it brings deliverance and blessings.
134. Psalm 119:132 See Pss 5:12; 25:16; 91:15. Name: see note on Ps 5:12.
135. Psalm 119:135 Allow your face to shine: the psalmist asks God to smile on him with favor (see note on Ps 13:2; see also Pss 67:2; 80:4; Num 6:25).
136. Psalm 119:136 The godly are saddened in the face of evil (see Ezr 9:3ff; Job 16:20; Ezek 9:4).
137. Psalm 119:137 The troubles and disgraces of his holy ones reflect upon the Lord and his word. Hence, the psalmist points out his sad state and prays that the Lord will establish righteousness in his world. Though he is still immersed in troubles, he knows the Lord is faithful and so he wholeheartedly puts his trust in him.
138. Psalm 119:140 Tested through and through: literally, “refined.” God’s word is fire-tried; it is genuine and reliable.
139. Psalm 119:145 The psalmist urgently presents his lament before the Lord to be delivered from adversity. So intense is his longing for this salvation that he prays through the night watches. Even though his foes hunt him down, the Lord is near and will rescue him, for the psalmist keeps the law.
140. Psalm 119:148 Each watch of the night: see note on Ps 63:7.
141. Psalm 119:149 Kindness: see note on Ps 6:5.
142. Psalm 119:150 Although the wicked are closing in on the psalmist, he remains serene, for the Lord is also near to protect him (see Pss 69:19; 73:28). The wicked will get nowhere, for they break the statutes of the Lord (v. 150: are far from your law), which were meant to last forever.
143. Psalm 119:153 The lament becomes more intense as the psalmist prays for deliverance, mercy, and life. By protesting his innocence, bringing up his affliction, and mentioning the perfidy of the wicked, he seeks to move God to act, for he alone can preserve the psalmist’s full enjoyment of covenant life. The fidelity and righteousness of God’s word sustain the psalmist in his belief of total vindication.
144. Psalm 119:154 Redeem me: or “Be my redeemer” (see Pss 19:15; 69:19; 72:13f).
145. Psalm 119:155 The godless haunt the psalmist, for they flaunt the commandments of the Lord. The wicked: see note on v. 21 (“the arrogant”).
146. Psalm 119:158 I regard the faithless with indignation: i.e., they are people who have broken the covenant relationship and whose words and acts are unreliable (see Ps 25:3; Isa 48:8; Jer 5:11; Mal 2:10f).
147. Psalm 119:159 Kindness: see note on Ps 6:5.
148. Psalm 119:160 The word (word . . . righteous judgments) of the Lord is a source of life that never languishes because it is fed by infinite truth that continues forever. Therefore, it can never be exhausted no matter how many drink from this life-giving fountain.
149. Psalm 119:161 Despite the continuation of his adversity, the psalmist rejoices in the promise of the Lord, praising him many times a day for his righteous laws. The godly have peace, for they know that the Lord in his righteousness will vindicate them. While waiting for the great day of salvation, the psalmist keeps his hope alive and follows God’s commands.
150. Psalm 119:161 Heart: see note on Ps 4:8.
151. Psalm 119:164 Seven times: a Hebrew idiom for “many times” (see Ps 12:7; Gen 4:24; Prov 24:16; Mt 18:21f; Lk 17:4).
152. Psalm 119:165 The godly have peace, for, even surrounded by adversity, they are confident of God’s loving care and his promise that they will not stumble (see Prov 4:12; 1 Jn 2:10). Great peace: i.e., complete security and well-being (see Ps 37:11; Isa 26:3, 12; 32:17; 54:13; 57:19).
153. Psalm 119:168 All my ways are known to you: for a similar thought, see Prov 5:21.
154. Psalm 119:169 In this last strophe, the psalmist offers a prayer for the Lord’s salvation. Although his problems have not yet been resolved, he raises the spirit of expectation in those who love God’s word. He prays for complete deliverance so that he may praise his faithful God.
155. Psalm 119:169 The psalmist comes before the Lord with a broken spirit, asking for understanding and deliverance. Looking forward to the moment of redemption, he dwells on the joyful expressions of his thanksgiving.
156. Psalm 119:173 Your hand: a metaphor for God’s powerful deliverance (see Deut 32:39).
157. Psalm 119:174 These final three verses form the conclusion to the whole. They succinctly restate and summarize the main themes.
158. Psalm 119:176 Lost sheep: the Prophets’ theme of lost sheep is here applied to an individual (see Isa 53:6; Jer 50:6; Ezek 34:16; Zec 11:16; Mt 10:6; Lk 15:4; 1 Pet 2:25). For I have not forgotten your precepts: this final line sums up the inner state of the psalmist, who is zealous for the knowledge and practice of the divine law.