Tag: Law

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 earlier instalments at

6 The life of a faithful person

So a sixth element in the psalm, which also correlates with a standard section in a fully-developed theology, is what it says about the life of a faithful person. This life is characterised most strikingly by delight—a quality that is articulated ten times in the psalm. The second section ends in a paean of praise: “I delight in the way of your decrees as much as in all riches. I will meditate on your precepts, and fix my eyes on your ways. I will delight in your statutes; I will not forget your word.” (vv.14–16).

The psalmist continues, “your decrees are my delight, they are my counselors” (v.24); “lead me in the path of your commandments, for I delight in it” (v.35); “I find my delight in your commandments, because I love them” (v.47); “I delight in your law” (v.70), “your law is my delight” (v.77, 174); “your commandments are my delight” (v.143); and, most powerfully, “if your law had not been my delight, I would have perished in my misery” (v.92). The requirements of the law bring delight to the person of faith.

A second characteristic of the life of a person of faith is that it is marked by love. In typical style, this love—which is a response to the steadfast love of God (see above)—is focussed on Torah, the source of knowledge about, and relationship with, God. Nearing the end of the psalm, we hear the psalmist say, “consider how I love your precepts; preserve my life according to your steadfast love” (v.159), drawing together the two expressions of love—love of God for humans, love of humans for God’s word in Torah.

The psalmist exults, “I find my delight in your commandments, because I love them; I revere your commandments, which I love, and I will meditate on your statutes” (vv.47–48). They exclaim, “Oh, how I love your law! It is my meditation all day long” (v.97) and affirm that “truly I love your commandments more than gold, more than fine gold” (v.127).

So much is Torah valued, that it apparently offers perfection: “I have seen a limit to all perfection, but your commandment is exceedingly broad” (v.96). In this regard, the psalmist’s appreciation for Torah as perfection seems to reflect the priestly desire for people to offer perfect sacrifices, without blemish (Lev 22:21), and Solomon’s desire to build the Temple as a perfect house for God (1 Ki 6:22).

Indeed, such a conception of perfect Torah also resembles the sage’s musings regarding Wisdom: “to fix one’s thought on her is perfect understanding” (Wisdom 6:15), and thoughts found in a prayer attributed to Solomon: “even one who is perfect among human beings will be regarded as nothing without the wisdom that comes from you” (Wisdom 9:6).

The writer clearly loves Torah. This love leads to joy: “your decrees are my heritage forever; they are the joy of my heart” (v.111). Joy is manifest in praise: “let me live that I may praise you, and let your ordinances help me” (v.175). And God’s love also provides comfort: “let your steadfast love become my comfort according to your promise to your servant” (v.76). This is the fulfilment of God’s promise to the believer: “let my supplication come before you; deliver me according to your promise” (v.170).

The psalmist prays “give me life” a number of times, linking this life with God’s ways (v.37), righteousness (v.40), word (v.107), promise (v.154), and justice (v.156). In return, the psalmist makes a whole-of-being commitment; this is the way I believe that the Hebrew nephesh should be translated. (It is regularly translated as “soul”, but this fails to convey the sense that the Hebrew has, of the whole of a person’s being.)

So the author prays, “my [whole being] is consumed with longing for your ordinances at all times” (v.20), “your decrees are wonderful; therefore my [whole being] keeps them” (v.129), and “my [whole being] keeps your decrees; I love them exceedingly” (v.167).

Another way that the Hebrews spoke about the whole of a person’s being was to refer to the “heart” (Hebrew, leb). The psalmist opens with the declaration, “happy are those who keep [God’s] decrees, who seek him with their whole heart” (v.2), place the phrase about seeking “with their whole heart” in apposition to “walk in the law of the Lord” (v.1). With their heart, the psalmist praises God (v.7), seeks God (v. 10), implores God’s favour (v.58), and cries to God (v.145).

The psalmist’s heart “stands I awe of [God’s] words” (v.161), and it is in their heart that they treasure God’s word (v.11), observe God’s law (v.34), and keep God’s precepts (v.69). Truly “your decrees are my heritage forever; they are the joy of my heart; I in line my heart to perform your statutes forever, to the end” (vv.111-112). Diligence in attending to Torah is clearly to the benefit of the psalmist; they pray, “may my heart be blameless in your statutes, so that I may not be put to shame” (v.80).

Likewise, shame is avoided when the psalmist looks towards the commandments (v.6). They confess that, as they are “looking at vanities”, God needs to “turn their eyes”(v.37); they confess, “my eyes shed streams of tears because your law is not kept” (v.136). So it is with their whole being (nephesh), their whole heart (leb), and also with their eyes (ayin) that the psalmist demonstrates this whole of being commitment to Torah. “I will meditate on your precepts and fix my eyes on your ways” (v.15), they pray; and yet these eyes “fail from watching” (vv.82, 123), so the psalmist petitions, “open my eyes” (v.18).

With knowledge of Torah, the psalmist is able to walk in God’s way. “Your word is a lamp to my feet and a light to my path” (v.105) is the best known statement of this; but we have also “when I think of your ways, I turn my feet to your decrees” (v.59) and “I hold back my feet from every evil way, in order to keep your word” (v.101).

Finally, along with sight and touch, the sense of taste is engaged in responding to God. “How sweet are your words to my taste”, the psalmist sings, “sweeter than honey to my mouth!” (v.103). These words are reminiscent of the same praise in Psalm 19, when reflecting on the words of Torah:”more to be desired are they than gold, even much fine gold; sweeter also than honey, and drippings of the honeycomb” (Ps 19:10).

7 The future

Most classic articulations of a full theology end with a view looking forward into the future. This is perhaps the least-developed aspect of Psalm 119. The writer is focussed on obedience to Torah in the present, simply as an expression of faithfulness and commitment. There is full acceptance of the Deuteronomic view that this life is when God rewards those who are faithful and punishes disobedience and evil. There is not yet any sense of the later Pharisaic development that there will be a “resurrection of the dead” and that rewards (and punishments) can be deferred to be experienced in the afterlife.

For the psalmist, the future is simply as far ahead within this life as can be envisaged. In light of that, they sing to God, “your faithfulness endures to all generations; you have established the earth, and it stands fast” (v.90). Throughout all of those generations, what is required is continuing faithfulness: “long ago I learned from your decrees that you have established them forever” (v.152), and so “I incline my heart to perform your statutes forever, to the end” (v.112), for “every one of your righteous ordinances endures forever” (v.160). The psalmist prays, “your decrees are righteous forever; give me understanding that I may live” (v.154).

The viewpoint has strong resonances with words of Jesus which Matthew reports: “until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished” (Matt 5:18).

Indeed, what undergirds this confidence is the affirmation that “the Lord exists forever; your word is firmly fixed in heaven” (v.89). That stanza continues with deep assurance, “your faithfulness endures to all generations; you have established the earth, and it stands fast; by your appointment they stand today, for all things are your servants” (vv.90–91).

Whatever may come, it seems, the author of this psalm will hold fast with confidence to the way set before them. It is as if they “lay aside every weight and the sin that clings so closely, and … run with perseverance the race that is set before us”—although, rather than “looking to Jesus the pioneer and perfecter of our faith” (Heb 12:1–2), they look to Torah as the foundation and indeed the perfection of their faith (cf. Ps 119:96).

Psalm 119, the longest of all psalms, is the 176–verse grand acrostic of the Hebrew Scriptures (22 sections 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 earlier instalments at

4 Relationship to God

Like all of the psalms, this psalm indicates a firm belief that God can be directly involved in the life of the believer. This is yet another topic which features in a fully-developed theology. The author invites God to “turn to me and be gracious to me, as is your custom toward those who love your name” (v.132); there is a clear sense that God is at hand, hearing the song, and willing to respond.

In one section (vv.81–88), the author sounds a classic lament, indicating that they are languishing, feeling “like a wineskin in the smoke” (v.83); they are persecuted, facing pitfalls, “they have almost made an end of me on earth” (v.87). Yet although they fear their life (v.88), they endure, with hope, and keep “watching for your promise” (v.82).

Confidence in God’s ability to intervene and strengthen the person of faith is expressed in a multitude of ways throughout this psalm. The psalmist prays, “revive me according to your word” (v.25), and is grateful to report that when “I told of my ways, you answered me” (v.26).

“Confirm to your servant your promise, which is for those who fear you”, the psalmist prays (v.38), offering a hope that God will “give me life” (v.37, 107, 154). This is a hope that is regularly expressed throughout the psalm: “in your righteousness, give me life” (v.40), “your promise gives me life” (v.50), “I will never forget your precepts, for by them you have given me life” (v.93), and “consider how I love your precepts; preserve my life according to your steadfast love” (v.159).

The mutuality of this relationship (as befits the covenantal relationship) is well-expressed in the couplet, “in your steadfast love, hear my voice; O Lord, in your justice, preserve my life” (v.149). The confident trust that the psalmist has in God is declared in the affirmation, “great is your mercy, O Lord; give me life according to your justice” (v.156). The intensity of this desire is articulated by the affirmation, “in your steadfast love, spare my life, so that I may keep the decrees of your mouth” (v.88).

The psalmist has this deep confidence in their personal relationship with God, for “this blessing has fallen to me” (v.56), echoing the favoured situation that was enjoyed by many in the past who were blessed by God: Noah and his progeny (Gen 9:1), Abram (Gen 12:1–3; 24:1), Isaac (Gen 25:11; 26:12), Jacob (Gen 27:23–29; 28:1; 35:9), Joseph (Gen 48:15–16), the twelve tribes (Gen 49:28), and then all the people who journeyed in the wilderness and entered the land (Deut 2:7; 7:14; 28:1–6)—and, of course, in the foundational creation story, all human beings themselves (Gen 1:28; 5:2).

On the basis of this deep confidence, the psalmist therefore asks God, “I implore your favour with all my heart; be gracious to me according to your promise” (v.58) and “turn to me and be gracious to me, as is your custom toward those who love your name” (v.132). Those who love the name of the Lord are also described, in typical scriptural terms, as “those who fear you” (vv.38, 63, 74, 79, 120). More often, the psalmist relates their love, not directly for God, but for God’s commandments (vv.47–48, 127), decrees (vv.119, 167), precepts (v.159), and law (vv.97, 113, 163, 165).

Quite characteristically, the psalmist looks to the Lord to teach—after all, the root sense of Torah is actually teaching, as already noted. “Put false ways far from me and graciously teach me your law” (v.29) is the psalmist’s prayer; “teach me your way” (vv.12), or “your ordinances” (v.108), or most often, “your statutes” (vv.26, 33, 64, 68, 124, 135, 171). Such teaching will provide and enlarge understanding (vv.32, 34, 73, 125, 144, 169).

The psalmist is clear that “the unfolding of your words gives light; it imparts understanding to the simple” (v.130), and so they are able to assert, “through your precepts I get understanding” (v.104), and, indeed, “I have more understanding than all my teachers, for your decrees are my meditation” (v.99).

This is an active, engaged deity, relating directly with the person singing this lengthy prayer. God relates specifically through the words of Torah, yes; but nevertheless, those words draw the psalmist into a close relationship with the Lord God—a relationship that feels intimate, a relationship that is based on solid trust and firm confidence.

On the basis of this confident trust in God, the psalmist affirms, “you are my hiding place and my shield; I hope in your word” (v.114), and again, “my hope is in your ordinances” (v.43). So the psalmist prays for God to “remember your word to your servant, in which you have made me hope” (v.49) and “my [whole being] languishes for your salvation; I hope in your word” (v.81).

The motif of hope is consistently expressed throughout: “uphold me according to your promise, that I may live, and let me not be put to shame in my hope” (v.116), “I rise before dawn and cry for help; I put my hope in your words” (v.147), and “I hope for your salvation, O Lord” (v.166).

The relationship with God that the psalmist demonstrates throughout is strong, trusting, confident, and hope-filled. It is an intensely personal relationship—which puts to lie to the terrible discriminatory caricature of Jews in the past having no personal relationship with God, and feeling weighed down by the demands of the Law.

5 Revelation in Torah

What is striking about this psalm is that at every point, the understanding of God, and the expectation that God will relate closely to faithful human beings, is grounded in Torah. Torah was the essence of what God gave to Moses on Mount Sinai, and which Moses then passed on the people of Israel (Exod 19:1–9; 24:12–18; Deut 4:45–46; 6:1–9).

The psalmist values, appreciates, and is committed to Torah in every aspect that they are aware of. Torah does not oppress or bind; on the contrary, Torah gives life and offers salvation.

The psalm is thoroughly embued with the presence of Torah; this is the means by which God communicates to those singing and hearing the psalm. Not only does every one of the 8–verse stanzas of the psalm contain references to Torah, but also, a set of eight related words are deployed in ever-changing sequences of synonymous parallelism within each section. The most commonly word used, of course, is Torah, translated as law. It occurs 25 times in the 176 verses.

Synonymous with Torah (and, indeed, describing elements of it) are decrees (23 times), statutes (22), precepts (21), commandments (20), promises (15), and ordinances (14). The eighth word is word itself, appearing 21 times—most famously in the verse, “your word is a lamp to my feet and a light to my path” (v.105), which is often used in Christian liturgies to introduce the reading of scripture.

(If you add up the statistics in the previous paragraph, you find that there are 161 occurrences of these words for Torah; and as there are 176 verses in the psalm, this means that one of this cluster of terms appears in almost every single verse!)

This recurrent use of a set of synonyms expands the pattern that is found in the second section of Psalm 19, where the terms law, decrees, precepts, commandment, ordinances (and “fear of the Lord”) appear in parallelism in a section praising Torah (Ps 19:7–10).

Of this Torah, the psalmist affirms the word from God very early on, “I have commanded your precepts to be kept diligently” (v.4), to which they respond, “O that my ways may be steadfast in keeping your statutes!” (v.5). This way that is to be taught is important; “teach me, O Lord, the way of your statutes, and I will observe it to the end” (v.33).

The term way, of course, appears in the very first verse of the psalm as a synonym for those “who walk in the law of the Lord” (v.1) and then recurs a further six times (vv.9, 14, 27, 30, 32, 33). This is in contrast to “every evil way” (v.101), “every false way” (v.104, 128). It is the same contrast that expressed so succinctly in another psalm, “see if there is any wicked way in me, and lead me in the way everlasting” (Ps 139:24).

“The Way” is important in the story of Israel: both the way in the wilderness, escaping from Egypt and heading towards the promised land—“the way that the Lord had commanded you” (Exod 32:8; Deut 9:16; 13:5; 31:29); and also the way out of Exile, back across that wilderness—“the way of the Lord“ which is to be prepared, to make way for “the glory of the Lord [to] be revealed” (Isa 40:3–5).

In Proverbs, the sage declares that “the way of the Lord is a stronghold for the upright, but destruction for evildoers” (Prov 10:29), whilst the prophet Jeremiah equates “the way of the Lord” with “the law of the Lord” (Jer 5:4–5), and Ezekiel compares the righteous “way of the Lord” with the unrighteous ways of sinful Israel (Ezek 18:25–29; 33:17–20).

Seven times the psalmist refers to the “righteous ordinances” or “righteous commandments” of the Lord, including, “you are righteous, O Lord, and your judgments are right (v.137); “the sum of your word is truth; and every one of your righteous ordinances endures forever” (v.167); and “seven times a day I praise you for your righteous ordinances” (v.164).

Three times, the truth of Torah is affirmed as “the word of truth” comes from the mouth of God (v.43), “your law is the truth” (v.142), and “you are near, O Lord, and all your commandments are true” (v.151). In many ways, Torah functions as a central pivot in this psalm in the same way that “the word of the cross” functions as the central theological claim in Paul’s letters, and indeed the Gospels; and the way in which “the Bible” has a determinative, guiding, and even controlling role in Protestant evangelical theologies. This is how God can best be known, and this is what guides and informs the life of the believer.

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The final post is at

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

I set myself a challenge: develop a fully-rounded theology from just one psalm. Easy, I thought; the shortest psalm, 117, has a number of key elements in its two verses: praise (“praise the Lord” twice, at the beginning and the end), adoration (“extol him”), a recognition of divine love (“great is his steadfast love towards us”), the universal orientation of that love (“all peoples”), and the assurance of divine fidelity (“the faithfulness of the Lord endures forever”).

There: done and dusted! … although, I think, on further reflection, that this looks more like the outline of a litany (praise—adoration—intercession —blessing) than a fully-developed theology. As a litany, it is succinct; as a theology, it is still quite deficient.

So, what about a challenge to develop a fully-rounded theology, not from the shortest psalm, but from the longest psalm? For just two psalms later, we have the 176–verse grand acrostic of the Hebrew Scriptures: Psalm 119—a small portion of which (119:105–112) is offered by the lectionary this coming Sunday. What would a theology look like, using only the verses in this psalm? And how full (or inadequate) would that theology be?

I love the way that this wonderfully artistic creation contains key elements of a theological understanding of the world. There are components regarding the nature of God, the human condition, and the divine response to that human condition. There is much to be gleaned regarding revelation and also salvation. And there are indications that touch on the character of living a faithful life, as well as signs of what the future is to be. All of these elements contribute to a fully-developed theology, surely?

This longest psalm of all, Psalm 119, is an acrostic series of 22 eight-verse stanzas (arranged alphabetically) in which the author(s) consistently affirm the value and importance of the teaching (Hebrew, torah) which sits at the centre of faith for the person singing this psalm. “I will delight in your statutes; I will not forget your word” (Ps 119:16). By contrast to “the arrogant”, whose “hearts are fat and gross”, the psalmist declares, “I delight in your law” (Ps 119:70).

The psalm includes the petition, “let your mercy come to me, that I may live, for your law is my delight” (Ps 119:77), noting that “if your law had not been my delight, I would have perished in my misery” (Ps 119:92). It also affirms, “I long for your salvation, O Lord, and your teaching (torah) is my delight” (Ps 119:74). Echoing these words many centuries later, Paul, in the midst of his agonising about Torah in Romans 7, is able to affirm, “I delight in the law of God in my inmost self” (Rom 7:22). Delight for the Law runs through Jewish history.

This longest of all psalms is a series of 22 meditations on teachings, or Torah, which is usually translated as “law”. It contains regular affirmations of the place of Torah in personal and communal piety: “give me understanding, that I may keep your law and observe it with my whole heart” (v.34); “Oh, how I love your law! it is my meditation all day long” (v.97).

The psalmist contrasts their devotion to Torah with those who neglect or ignore it: “I hate the double-minded, but I love your law” (v.113); “I hate and abhor falsehood, but I love your law” (v.163). They rejoice that “great peace have those who love your law; nothing can make them stumble” (v.165). From this long and persistent affirmation of Torah throughout all 22 stanzas, we can indeed devise a fully-fledged theology, canvassing many of the key issues that we have come to associate with theology.

(In what follows, I will refer to the psalmist as “they”, making no assumptions about who they were, even their gender. As psalms were collective songs, it is reasonable to suggest that they were developed within the community, by members of the community—so “ they” is a reasonable assumption, I feel.)

1 God

Undergirding the joyful appreciation of Torah in the lengthy psalm is a consistent trust in God, who is consistently acknowledged as the author and giver of Torah, but is also celebrated as creator: “your hands have made and fashioned me” (v.73). That affirmation reflects famous words sung in another psalm, “I praise you [God], for I am fearfully and wonderfully made; wonderful are your works; that I know very well” (Ps 139:14).

God’s creative power is at the centre of Hebrew Scripture. It is celebrated in passing in many psalms (Ps 8:3–8; 33:6–7; 74:16–17; 95:4–5; 96:5; 100:3; 103:14; 115:15; 121:2; 124:8; 136:4–9; 146:5–6); in the majestic celebratory psalm, Psalm 104, which rejoices, “Lord, how manifold are your works! In wisdom you have made them all” (Ps 104:24); and in the carefully-crafted priestly account of creation that stands at the head of Hebrew Scripture (Gen 1:1–2:4a). It is noted with appreciation also in psalm 119 (v.73).

A second element in this psalm is that God’s mercy is valued; “great is your mercy, O Lord” (v.156), and so the psalmist prays, “let your mercy come to me, that I may live; for your law is my delight” (v.77). This is a common refrain in other psalms, where God is asked to show mercy (Ps 25:6; 40:11; 51:1; 123:2, 3). As one proverb says, “no one who conceals transgressions will prosper, but one who confesses and forsakes them will obtain mercy” (Prov 28:13). A similar sentiment is offered by Isaiah: “the Lord waits to be gracious to you; therefore he will rise up to show mercy to you, for the Lord is a God of justice; blessed are all those who wait for him” (Isa 30:18).

Then, we might note the love of God. A recurrent refrain in Hebrew Scripture is a celebration of “the steadfast love of the Lord” (Exod 34:6; 2 Chron 30:8–9; Neh 9:17, 32; Jonah 4:2; Joel 2:13; Ps 86:15; 103:8, 11; 111:4; 145:8–9). This affirmation presents God as “merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for the thousandth generation”.

God is praised for showing love by redeeming the people in the Exodus (Exod 15:13) and then guaranteeing abundance in the land is promised to the people: “he will love you, bless you, and multiply you; he will bless the fruit of your womb and the fruit of your ground, your grain and your wine and your oil, the increase of your cattle and the issue of your flock, in the land that he swore to your ancestors to give you”, says Moses (Deut 7:13).

Solomon later praises God, saying “you have shown great and steadfast love to your servant my father David … and you have kept for him this great and steadfast love, and have given him a son to sit on his throne today” (1 Ki 3:6; also 2 Chron 1:8), and then as he dedicates the Temple, he prays “there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart” (1 Ki 8:23; 2 Chron 6:14).

When the foundations of the Temple are laid, after it has been destroyed by the Babylonians, the people sing, “praising and giving thanks to the Lord, ‘for he is good, for his steadfast love endures forever toward Israel” (Ezra 3:11). When a covenant renewal ceremony takes place under Nehemiah, he addresses God as “a gracious and merciful God” and continues, “the great and mighty and awesome God, keeping covenant and steadfast love” (Neh 9:31–32). A number of prophets refer to God’s enduring, steadfast love (Isa 16:5; 43:4; 54:8, 10; 63:7; Jer 9:24; 31:3; 33:11; Dan 9:4; Hos 2:19; 11:3–4; Jonah 4:2; Micah 7:18–19; Zeph 3:17).

Reference is made to the steadfast love of God on seven occasions in this psalm (verses 41, 64, 76, 88, 124, 149, and 159). Such love is often linked with Torah—“the earth, O Lord, is full of your steadfast love; teach me your statutes” (v.64); and again, “deal with your servant according to your steadfast love, and teach me your statutes” (v.124). An important function of Torah is thus to communicate the extent of divine live.

In tandem with God’s mercy and steadfast love, so divine justice is also noted. “Great is your mercy, O Lord; give me life according to your justice” (v.156); and “in your steadfast love hear my voice; O Lord, in your justice preserve my life” (v.149).

Justice, of course, is at the heart of the covenant that God made with Israel. Moses is said to have instructed, “justice, and only justice, you shall pursue” (Deut 16:20), the king is charged with exhibiting justice (Ps 72:1–2; Isa 32:1), whilst many prophets advocate for justice (Isa 1:17; 5:7; 30:18; 42:1–4; 51:4; 56:1; Jer 9:24; 22:3; 23:5; 33:15; Ezek 18:5–9; 34:16; Dan 4:37; Hos 12:6; Amos 5:15, 24; Mic 3:1–8; 6:8).

So God, says the psalmist, holds the people of the covenant to the standard set in Torah: “you rebuke the insolent, accursed ones, who wander from your commandments” (Ps 119:21). The assumption throughout this psalm is that the creator God is personal, approachable, relatable; just and fair, kind and loving.

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