Psalm 119, the longest of all psalms, is the 176–verse grand acrostic of the Hebrew Scriptures (22 section s of eight verses each, commencing in order with the letters of the Hebrew alphabet. A small portion of this psalm (119:105–112) is offered by the lectionary this coming Sunday. I am exploring the questions: what would a theology look like, using only the verses in this psalm? and how full (or inadequate) would that theology be? See the first instalment (Introduction, and on God) at
2 The human condition
The psalmist demonstrates a keen awareness of the human condition, lamenting that their very being (nephesh) “clings to the dust” (v.25), “melts away for sorrow” (v.28), and “languishes” (v.81), as well as offering the confession, “before I was humbled I went astray, but now I keep your word” (v.67).
Early on, they declare, “I live as an alien in the land; do not hide your commandments from me” (v.19). This is a curious statement, given that the psalm is intended for pious Israelites, holding fast to God’s Torah. Identifying with “the alien in the land” is a striking rhetorical move—although Torah is abundantly clear that “the alien in the land” is to be treated with compassion and equity in all ways (see Exod 12:47–49; 22:21; 23:9; Lev 19:33–34; 23:22).
This key ethical commitment, of respecting of the alien, is read back into the ancestral stories of Abram (Gen 21:22–24), Isaac (Gen 26:1–5), and Jacob (Gen 28:1–5; also Ps 105:23–25), as well as Joseph (Gen 37:1 and all that follows), and then Moses and Zipporah (Exod 2:15–22; 18:1–12). This central aspect of the story of Israel is then presented as the reason for respecting the alien (Exod 22:; 23:9; Lev 19:34; Deut 23:7; cf. Deut 26:5–9).
So the psalmist places themselves (and those who hear, and eventually, read, the psalm) in the position of “the alien in the land”, dependant on the grace of the Lord God, demonstrated through those surrounding them in the land (Ps 119:19). Whilst the phrase reflects the grounding of the people of the covenant in the land of Israel, perhaps to later Christian readers it also has resonances with the later notion that human beings are aliens in the material realm (Heb 11:13)?
More generally, the psalmist is acutely aware of the way that sin and evil grips human beings. This is an observation found elsewhere in Hebrew Scripture. Although the creation story describes humanity as created by God “in the image of God” (Gen 1:27) and declared by God to be “very good” (Gen 1:31), there is a clear recognition that “the inclination of the human heart is evil from youth” (Gen 8:21).
This latter statement comes at the end of the story of the flood in the time of Noah—a flood that was deemed necessary because “the wickedness of humankind was great in the earth, and every inclination of the thoughts of their hearts was only evil continually” (Gen 6:5). This evil is acted out by Cain (Gen 4:8) and indeed is reflected in the story of Adam and Eve (Gen 3:1–24).
Evil is also an explanation given for the forty years of Israel’s wandering in the wilderness (Num 32:13) and evil is foreseen by Moses as taking place once the,people are in the land, when the worship other gods (Deut 17:2–7; and note the refrain, “purge the evil from your midst”, at 17:12; 19:19; 21:21; 22:21, 22, 24; 24:7). The people acted with evil during the time of the Judges (Judg 2:11; 3:7, 12; 4:1; 6:1; 10:6; 13:1), and a string of kings from the time of David onwards are accused of “doing evil in the sight of the Lord” (2 Sam 12:9; 1 Ki 11:6; 14:22; 15:26, 34; 16:7, 19, 25, 30; 21:25; 22:52; 2 Ki 3:2; 8:18, 27; 13:2, 11; 14:25; 15:9, 18, 24, 28; 17:2; 21:2, 6, 9, 16, 20; 23:32, 37; 24:9, 19).
Sin is acknowledged in this psalm. First, the author’s own sin is to the fore: “I treasure your word in my heart, so that I may not sin against you” (v.11), and “I hold back my feet from every evil way, in order to keep your word” (v.101). So the psalmist prays, “put false ways far from me and graciously teach me your law” (v.29), and, using the recurrent biblical motif of a straying sheep, “I have gone astray like a lost sheep; seek out your servant, for I do not forget your commandments” (v.176).
Evil is seen, in addition, in other people—those characterised as “those who persecute me” (v.84, 86, 150, 161), the wicked … [who] forsake your law” (v.53; see also vv.61, 95, 110, 119, 155), evildoers (v.115), and adversaries (v.157). It is the arrogant who “utterly deride me” (v.51), “smear me with lies” (v.69), and have “dug pitfalls for me” (v.85). In each case, they are accused of flouting the Torah. So the psalmist prays, without regret, “let the arrogant be put to shame, because they have subverted me with guile” (v.78). The response of the psalmist is clear: “as for me, I will meditate on your precepts” (v.78; see also vv.15, 23, 27, 48, and 148).
In terms of how human beings are understood, then, this psalm reflects the view that, not only are we “made and fashioned” by God, but we are afflicted by sinfulness—a condition which requires addressing.
3 Salvation
God’s way of addressing the human condition comes through salvation. As the psalmist meditates on Torah, they receive confirmation of God’s salvation, which is another key aspect of a classic theological structure. “Christ Jesus came into the world to save sinners” (1 Tim 1:15) is a classic Christian formulation, valued as central to Christian theology over the centuries.
In the Gospels, Jesus declares, “the Son of Man came to seek out and save the lost” (Luke 19:10). Paul identifies Jesus as Saviour (Phil 3:20), proclaims good news “through which also you are being saved” (1 Cor 15:2), and celebrates that “everyone who calls on the name of the Lord shall be saved” (Rom 10:13, quoting Joel 2:32). Indeed, there are many indications in Hebrew Scriptures of the saving purposes of God.
The Chronicler reports that when David places the ark of God into the tent on Mount Zion, he instructs the Levites to sing, “save us, O God of our salvation, and gather and rescue us from among the nations” (1 Chron 16:35). A number of psalms include the petition, “save me, O God” (Ps 22:21; 31:16; 54:1; 55:16; 59:2; 69:1; 71:2–3; 142:6; 143:9; and twice in Psalm 119, at verses 94 and 146).
The prophet Isaiah affirms that “the Lord will save me” (Isa 38:20) and the prophet Habakkuk reflects that the Lord God “came forth to save your people, to save your anointed” (Hab 3:13). Later, when King Sennacherib of Assyria besieges Jerusalem and presses King Hezekiah of Judah to surrender, he addresses “all the people of Judah that were in Jerusalem”, ironically asking them, “Is not Hezekiah misleading you … when he tells you, ‘The Lord our God will save us?'” (2 Chron 32:9–11).
Subsequently, the prophet Jeremiah assures his fellow exiles that “the Lord of hosts, the God of Israel” promises, “I am going to fulfill my words against this city for evil and not for good … but I will save you on that day” (Jer 39:16–17). It is no wonder that God is addressed as Saviour by kings (David, 2 Sam 22:3) and prophets (Isa 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8; Jer 14:8; Hos 13:4), in psalms (Ps 17:7; 106:21) and in later wisdom literature (Judith 9:11; Wisdom of Solomon 16:7; Sirach 51:1).
In Psalm 119, thus, it is no surprise that as the psalmist cries out, “let your steadfast love come to me, O Lord”, they equate that love precisely with “your salvation according to your promise” (v.41). Unsurprisingly, the psalmist places their trust in Torah as the means for attaining that salvation: “my [whole being] languishes for your salvation, I hope in your word” (v.81).
Indeed, this waiting requires persistence; “my eyes fail from watching for your salvation, and for the fulfillment of your righteous promise” (v.123). By contrast, “salvation is far from the wicked, for they do not seek your statutes” (v.155). This salvation is intimately bound up with keeping Torah (vv.94, 146, 166, 174); “I do not forget [Torah]” is a persistent affirmation (vv.16, 61, 109, 141, 153, and in the final verse, 176).
The psalmist twice implores God to redeem them, another classic theological concept: “redeem me from human oppression” (v.134), “look on my misery and rescue me” (v.153), and “plead my cause and redeem me; give me life according to your promise” (v.154). That comes, of course, from the redemption won in the Exodus story (Exod 15:13; Deut 7:8; 9:26; 13:5; 15:15; 21:8; 24:18; Neh 1:10; Ps 74:2; 77:15; 78:42).
This understanding is further reflected in the times that God is addressed as Redeemer (Ps 19:14; 78:35; Job 19:25; Isa 41:14; 43:14; 44:6, 24; 47:4; 48:1, 17; 49:7, 26; 54:8; 59:20; 60:16; 63:16; Jer 50:34; and in the Hebrew epilogue to Sirach 51). Psalm 119 resonates with a common biblical motif, that salvific redemption is a key factor in the relationship that a person of faith has with God.
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Further posts are at
An Informed Faith 