Psalm 119:27

Psalm 119 is the longest chapter in the Bible. It is an acrostic of 22 stanzas, one for each letter of the Hebrew alphabet, and each stanza has eight verses that all begin with its letter. Verses 25–32 belong to Daleth, the fourth letter. The whole psalm is a meditation on God’s word under many names, and this one stanza uses seven of them: word, statutes, precepts, law, judgments, testimonies and commandments. The law here is the instruction God gave Israel through Moses, which shaped the worship, conduct and whole life of the covenant people, and the psalmist loves it as the voice of God himself.

The psalm leaves its author and its occasion unnamed. In this stanza the psalmist is afflicted and weary, and he faces opposition, yet he keeps turning to God’s word for life, understanding and strength. Its prayers fit any believer who loves God and finds himself brought low.

“My soul cleaveth unto the dust.” The verb dâbaq means to cling, cleave or stick, and it can describe a state a person is in, as when a tongue or bones are said to cleave (Psalm 22:15, Job 19:20). The psalmist lies stuck fast to the ground, too weighed down to rise.

The word for dust, ‘âphâr, means dust, dry earth or loose soil. In Scripture it speaks of how frail and mortal we are. God formed man of the dust of the ground (Genesis 2:7), and Job pleads with God to remember that he made him as clay (Job 10:9). To cleave to the dust is to be brought down to the lowest place, close to death itself. It may also recall the way a person in grief or repentance lay face down on the ground. The psalm leaves the cause open, and sin, sorrow, persecution or spiritual dryness could each bring a soul there.

The soul, nephesh, comes from a root meaning to breathe, and it means life, soul, self, the whole person. So it is the psalmist himself who lies in the dust, mind, will and feeling together.

Verse 28 gives a second picture of the same state: “My soul melteth for heaviness.” The verb dâlaph means to drip or leak, and so to melt. The psalmist feels himself dissolving and seeping away like water. Heaviness, tûgâh, is grief or sorrow that presses down on a person. Together the two words describe someone drained of strength by sorrow and close to collapse.

The psalmist’s two prayers answer his two complaints. Against the dust he prays “quicken thou me”, and against the melting soul he prays “strengthen thou me”.

To quicken is to give life. The verb châyâh means to live, and in the form used here it means to make alive or revive. The psalmist feels as good as dead, and he asks God, the source of all life, to make him live again. This is a request for life that only God can give, and the psalmist asks for it as a gift of grace.

The verb behind “strengthen” in verse 28 is qûwm, to rise or stand, and also to establish or confirm. He asks God to raise him up and set him on his feet. The man who lay in the dust in verse 25 asks to stand again.

Both prayers rest on the same phrase, “according to thy word”. The noun dâbâr means word or speech, and in a separate sense a matter or thing. Here it means what God has said: his revealed will and, above all, his promises. The psalmist asks God to act as he has spoken. The prayer is bold and humble at once, because its whole claim rests on God’s faithfulness to his own word.

God’s word gives life because it comes from the living God. Moses told Israel that “man doth not live by bread only” (Deuteronomy 8:3), and that the words of the law were their very life (Deuteronomy 32:47). Jesus said that the words he spoke were spirit and life (John 6:63), and the word of God is living and active, “sharper than any twoedged sword” (Hebrews 4:12).

The word strengthens us in several ways. It shows us who God is in his faithfulness, love and power. It holds his promises: he gives power to the faint (Isaiah 40:29), those who wait upon the LORD renew their strength (Isaiah 40:31), and he has said to his people, “I will never leave thee” (Hebrews 13:5). It gives wisdom for hard days, and the Holy Spirit uses it to bring comfort and new life. Later in this psalm the psalmist calls God’s word his comfort in affliction (Psalm 119:50) and a lamp to his feet (Psalm 119:105), and another psalm calls God “our refuge and strength, a very present help in trouble” (Psalm 46:1).

“I have declared my ways.” The verb çâphar means to count or number, and in this form to recount, tell or declare, and its participle is the word for a scribe. The psalmist has told God the course of his life in full: his conduct, his decisions, his struggles and his failures.

God already knows every one of our ways (Psalm 139:1–4). Telling them to him humbles us, places our whole life under his rule, and draws us closer to him in trust. This is the heart of confession, and John joins our confession to God’s faithful forgiveness (1 John 1:9).

“And thou heardest me.” The verb ʻânâh means to answer or respond, so the psalmist is saying that God answered him. God listened and acted on what he heard, as he heard the groaning of Israel in Egypt (Exodus 2:24) and as he hears the righteous when they cry (Psalm 34:17).

“Teach me thy statutes.” The word chôq means something prescribed: a law, decree, custom, task, allotted portion or set limit. God’s statutes are what he has laid down for his people. The psalmist knows that understanding them takes teaching, and he goes to God himself as his teacher. David asks God in the same way to show him his ways and teach him his paths (Psalm 25:4–5). James tells us to ask God for wisdom (James 1:5), Proverbs calls us to trust in the LORD with all our heart (Proverbs 3:5–6), and Jesus promised that the Holy Spirit would teach his disciples all things (John 14:26).

“Make me to understand the way of thy precepts.” The verb bîyn means to understand or discern, to tell one thing from another and grasp what it means. The psalmist asks God for that insight, because understanding God’s word is God’s gift. The things God has revealed belong to his people (Deuteronomy 29:29), and Paul writes that the natural man is unable to understand spiritual things (1 Corinthians 2:14). After his resurrection Jesus opened his disciples’ understanding so that they could understand the Scriptures (Luke 24:45).

The word for precepts, piqqûwd, comes from a root meaning to appoint or to visit with a charge. Precepts are the particular charges God has entrusted to his people for their good. “The way of thy precepts” is the path they mark out, walked in daily life, and Psalm 19 praises God’s law as perfect and as the source of wisdom (Psalm 19:7–8).

“So shall I talk of thy wondrous works.” The verb pâlâʼ means to be wonderful, extraordinary or hard to do. God’s wondrous works are his marvellous deeds: creation, his acts in Israel’s history such as the Exodus, his care for his people and his work of redemption. When the psalmist understands God’s word, he will speak of what God has done, so that what he learns in private becomes praise others can hear. Peter says that God’s people are called to show forth the praises of him who called them out of darkness (1 Peter 2:9). Jesus sent his disciples to teach all nations (Matthew 28:19–20), and Paul calls the gospel the power of God for salvation (Romans 1:16).

“Remove from me the way of lying.” The word for way, derek, is a road or trodden path, and so a course of life. sheqer means falsehood, lie or deception, and it also covers what is vain and empty, or what disappoints. The way of lying is any course of life marked by falsehood: lies told to others, hypocrisy, dishonest dealing, gossip, a false face, the lies we tell ourselves about our motives, and beliefs that contradict what God has revealed. In Scripture the word can also name false gods and false prophets, the deepest unfaithfulness to God’s covenant. The psalmist asks God to put all of it far from him, whether it comes from around him or from within.

Faithfulness to the truth lay at the heart of the covenant. The Ten Commandments forbid bearing false witness and making idols (Exodus 20). “Lying lips are abomination to the LORD” (Proverbs 12:22), and lying is among the seven things Proverbs says the LORD hates (Proverbs 6:16–19). Proverbs also warns that a way can look right to a man and still lead to death (Proverbs 14:12). The psalmist’s prayer is for the clean hands and pure heart of Psalm 24:4, and Jesus promised that the truth sets free those who know it (John 8:32).

“And grant me thy law graciously.” The word for law, tôwrâh, means instruction, teaching or guidance. It includes commandments, and it is God’s whole teaching on how to live with him and with one another. The verb chânan means to show favour, to be gracious, to have mercy. So the psalmist asks for God’s teaching as an undeserved gift of kindness. In one verse he asks for the false to be taken away and the true to be given in its place.

“I have stuck unto thy testimonies.” This is the same verb, dâbaq, as in verse 25. The soul that clung to the dust now clings to God’s testimonies, and what held the psalmist down has given way to what he holds fast. The verb describes a close and loyal bond. It is used when a man cleaves to his wife (Genesis 2:24) and when Israel is told to cleave to the LORD (Deuteronomy 10:20). The tense speaks of a settled attachment that goes on.

The word for testimonies, ʻêdûwth, comes from a root meaning witness. God’s testimonies are his solemn declarations and covenant terms, and they bear witness to his will and to who he is. The psalmist’s love for God’s law runs through the whole psalm (Psalm 119:97).

“O LORD” is God’s own name, Yᵉhôvâh, the self-existent or eternal one, the God who keeps his covenant. The psalmist calls on him by that name because his whole hope rests on God’s faithfulness.

“Put me not to shame.” The verb bûwsh means to grow pale, and so to be ashamed, and it also carries the sense of being disappointed. In Israel shame meant public disgrace, the exposure of a person whose hope has failed in front of enemies and mockers. The psalmist asks God to uphold him so that his trust is shown to be well placed. Having held fast to God’s word, he leaves his honour with God, who alone can vindicate those who trust him. David prays the same prayer as he waits on the LORD (Psalm 25:2–3), and Paul quotes the promise, “Whosoever believeth on him shall not be ashamed” (Romans 10:11).

“I will run the way of thy commandments.” The verb rûwts means to run, to move swiftly and eagerly. The word for commandment, mitsvâh, comes from the verb to command, and it can stand for a single command or for the whole law. “The way of thy commandments” is the whole of life as God’s commands direct it, and the psalmist means to run it with eagerness and joy. The man who began this stanza clinging to the dust ends it running.

“When thou shalt enlarge my heart.” The verb râchab means to broaden or make wide, and it is the verb used when God enlarges Israel’s border (Deuteronomy 12:20). The heart is the centre of a person: mind, will, feeling and moral character, the source from which life flows (Proverbs 4:23). God enlarges the heart by freeing it from what cramps it, such as fear, anxiety, narrowness and self-will, and by giving it room for his truth, a deeper love for his ways and a will that is free to follow them.

The word “when” sets the order, and the running follows God’s work in the heart. God promised his people a new heart and a new spirit, so that they would walk in his statutes (Ezekiel 36:26–27), and he promised to write his law on their hearts (Jeremiah 31:33). The letter to the Hebrews calls believers to run with patience the race set before them, looking to Jesus (Hebrews 12:1–2).

God enlarges the heart as he gives clearer sight of his will, a deeper love for his word, readiness to step out in faith, freedom from crippling fear and a wider compassion for others. He does it through prayer, through meditation on his word like the understanding asked for in verse 27, through the guidance of the Holy Spirit, and as his people choose to trust and obey when it is hard. It is a work of growth over a lifetime.

This stanza holds two things together. In verse 30 the psalmist says, “I have chosen”, and his choice is real. In verse 32 he looks to God to enlarge his heart so that he can run. His faithfulness matters, God’s grace makes it possible, and he resolves and prays in the same breath.

Each prayer of this stanza meets its fullest answer in Jesus Christ.

The psalmist asked to be quickened according to God’s word, and the Word who was with God and was God became flesh (John 1:1, John 1:14). By nature we all lie in the dust, dead in trespasses and sins (Ephesians 2:1), and God makes us alive in Christ. Jesus said, “I am the resurrection, and the life” (John 11:25), he came so that his people might have life in abundance (John 10:10), and the Spirit of him who raised Jesus from the dead gives life to those in whom he dwells (Romans 8:11). Peter confessed that Jesus has the words of eternal life (John 6:68).

The psalmist’s soul melted for heaviness, and Jesus entered that sorrow in Gethsemane, bearing the weight of the world’s sin, and still turned to his Father. Through him the weak are strengthened. His grace is sufficient and his strength is made perfect in weakness (2 Corinthians 12:9), believers can do all things through Christ who strengthens them (Philippians 4:13), and he gives them his peace (John 14:27).

The psalmist asked to be taught God’s statutes and given his law. Jesus came to fulfil the law (Matthew 5:17), fulfilling all righteousness (Matthew 3:15) and becoming obedient unto death (Philippians 2:8). The words “I delight to do thy will, O my God” belong to Psalm 40 (Psalm 40:8), a psalm that Hebrews applies to Christ (Hebrews 10:7). Under the new covenant God’s law is written on the heart, and the Spirit of truth, whom Jesus sent, testifies of him and guides believers into all truth (John 15:26).

The psalmist chose the way of truth over the way of lying, and Jesus said, “I am the way, the truth, and the life” (John 14:6). In him believers receive the gift of righteousness and reign in life (Romans 5:17), and they are changed into his image (2 Corinthians 3:18).

The psalmist prayed, “put me not to shame”. Jesus endured the cross, “despising the shame” (Hebrews 12:2), and God vindicated him by raising him from the dead. Those who trust in him share that vindication, for the hope God gives “maketh not ashamed” (Romans 5:5).

These eight verses give words to anyone whose soul lies in the dust. They show that God hears the one who lays his ways open before him, and that he answers. His word is the means by which he gives life to the weary and strength to those who melt with grief, because he keeps what he has said. He teaches those who ask, he gives understanding that turns into praise, and he grants his law as a gift of grace. He takes false ways from his people and sets the way of truth before them. He honours those who hold fast to his testimonies and keeps their hope from ending in shame. And he enlarges the hearts of his people, so that those who began in the dust end up running in the way of his commandments. When your own soul cleaves to the dust, this stanza puts its first prayer in your mouth: “quicken thou me according to thy word.”