This psalm has not always been held in high regard by bible commentators. Many have seen its 176 verses, eight beginning with each letter of the Hebrew alphabet in turn, as dull and unimaginative. Others have equated the thought of the poet with self-indulgent legalism.
Few readers of this post will perhaps go quite so far in criticising this psalm. However, even amongst psalm readers unused to being critical of Scripture it is perhaps all too rarely a favourite. It is my hope, in this brief post, to look to some reasons why this psalm should be valued highly by psalm ‘users’.
The first point that I think is helpful is to dispel any idea that the poet is a self-righteous legalist. To be sure the psalm does feature God’s word and God’s law in virtually every verse! The word Torah, or instruction, and seven other near synonyms are meant to be seen as portraying a multi-faceted truth; that Yahweh has provided rich instruction to those willing to pause and pay attention. This is no dry dull legalism, but a reflection of something which is more remarkable than a set of rules. God’s law, or Torah, was always more than regulation and here it is seen as essential in its life-giving efficacy. It is not the case that the law must be obeyed, or else, rather if life is going to be lived to the full then listening to God’s instruction is wise.
The author of the psalm is also not someone who is claiming to have a superior ‘holier-than-thou’ position of obedience to judge from. From our perspective, however, this might be exactly what we read into the psalm. Our modern sensibilities are informed, at least in part, by a caricature of Pharisaism such that any talk of law smacks of dead legalistic piety. We can also easily miss that the writer is actually writing from a perspective of lament, see for example verses 5, 18, 82, 107, 123, 169 and 176.
Another problem we sometimes bring to the psalms is an inability to take them as the reflective poems they are meant to be. If we go to Psalm 119 to receive propositional truth we will be disappointed, finding that it can be distilled into just a handful of clauses. Of course this would entirely miss the point of why this psalm exists in the canon! What if instead we see this psalm as a prayer to be read and savoured; life-changing verses to be meditated on? Such an approach puts faith in this psalm as God’s word, giving rise to an expectancy of its transformative potential. In making space to pray these words attentively we can allow God to shape us and enable us to find delight in a God who speaks his instruction and wants us to be nourished to find life in all its fullness.