Gimel

Introduction:

Thus far, the Psalmist has recognized God’s purpose in giving his Word - it is to be kept (Ps. 119:4) and the blessed state of those who keep it.

God has given his word to act like guide rails or boundaries.

God’s word also enables:

Proper, pure gratitude.

Purity of lifestyle.

Correct worship.

Knowing the Lord with greater completeness.

We have also noted that the statements made rest upon presuppositions:

God cannot be known completely apart from his own self-revelation.

God’s word (scripture, Torah) has been given intentionally by God so for our knowledge of him and guidance, protection, and obedience.

God’s word, thus, has great value.

The third octad, Gimel, presents a self-contained unit or story.

The backdrop remains suffering.

It departs from the structure of the previous two.

What would we use another day of life for, if we were able to live longer?

The Psalmist reflects upon his situation, expresses longing, and brings the purpose of human life into full, clear view.

Two Requests

In Ps. 119:17-18, the Psalmist makes two profound requests.

One of them is about being rewarded with life - see below.

The second of them is about understanding the Word of God with greater clarity.

Request #1 = Reward/Recompense your servant.

We can read much into this statement because it demonstrates a healthy understanding of God’s superiority and of his inferiority (master/slave is always the right, humble attitude).

It is written from the perspective of suffering (see esp. Ps. 119:22-23).

The reward, or recompense, that the Psalmist asks from God is in the extension of life.

“Deal bountifully with your servant, and I will live and keep your word.”

The Psalmist wants God to extend his life so that by living he would be able to obey the Word of God.

What do we understand life to be for?

Why would we want to live longer?

Is there something that we can accomplish with our lives that is greater than obeying God’s word?

Request #2 = Uncover my eyes

“In the Piel,” which the imperative is in Ps. 119:18, “it always denotes “to uncover” something which otherwise is normally concealed.” ‘To make known, revealed, manifest’ (TWOT 1:160-161).

So, the Psalmist requests for greater knowledge or understanding. The eyes are concealed and thus do not see as they should. He longs for his eyes to work properly, so to speak.

The end result will be: “and I will look at wonderful things from your law.”

To look at probably refers more to “careful, sustained, and favorable contemplation.” - the LXX understood it this way too.

Wonderful things refer to (peleʾ). n. masc. wonder, miracle, act of God. Designates a mighty act of God that is inexplicable and indescribable according to human standards. (Lewellen, E. (2014). Miracles. In D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Lexham Press.)

Hence, God’s law provides the source information where God’s might acts can be deeply considered. The goal is not merely to think about the act itself but what it discloses about the person and character of God.

Introduction (Part 2):

As we progress through the Psalm, we are confronted with a healthy worldview, theology, and view of the authority of the Bible.

Evidence:

Refers to the text as the equivalent of God’s oral speech.

Understands the text to be from God not merely a man, like Moses.

Refers to himself as God’s servant.

Thinks of his life as a responsibility to God.

We have learned the Psalmist is doing more than emoting about the grandeur of the Word of God.

Two Personal Statements

Statement #1: I am a sojourner on the earth.

What the Psalmist means by this differs, most likely, from what we would understand from a New Testament sense of this concept.

The focus, most likely, is on the short, temporary nature of life itself.

He doesn’t have time to lose and wants to spend as much of his life as his possibly can considering and living out God’s commands.

This statement logically follows from the previous sentence.

Statement #2: “My spirit is crushed on account of longing for your commandments/judgments at all times.”

Note the picturesque terminology of “crushing” which is stronger than “being consumed.”

What produces this “crushed spirit” is longing.

The Psalmist portrays himself, then, as carrying an ongoing burden, a constant burden for the Lord’s judgments.

The Corrective Value of the Word of God

The Psalmist does make an observation about God, but he does not use it as the turning point in the Psalm.

He makes an observation about God’s correction.

God scolds the arrogant.

Insolent = proud, haughty, arrogant. TWOT 1:239, “the second aspect is rebellion or disobedience. Because the person is proud he asserts his own will to the point of rebelling against one in authority over him.”

He further describes those as “accursed” who err from the Lord’s commandments.

We might consider Dt. 28 and the blessings and cursings.

He asks God for vindication because he has been subjected to scorn and contempt, yet he has kept the testimonies of God.

A Statement of Commitment

The precarious situation of the Psalmist comes forth in Ps. 119:23.

What exactly is meant by “princes” is difficult to know.

The term can refer to rulers over nations, heads of clans, or just government officials of some kind.

The Hebrew could be understood to refer to officials who sit, dwell with the writer.

Although the Hebrew terminology is quite benign, the context demands that we understand the situation to be intense.

They sit and speak “with him.”

It seems to be that they speak condemnatory things about him.

He seems to mean they use their positions of authority to target him, and the following adversative statement suggests that he remains undeterred.

He will continue to give deep thought/consideration to the Lord’s statutes.

“They are my men of counsel.”

Perhaps this is indicative of his social role.

Even if that is not the case, he places the word of God as the equivalent as a “king’s counsel.” Those to whom he goes for direction and wise counsel.