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Psa 119:33

Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end.

Psa 119:17

Deal bountifully with thy servant, that I may live, and keep thy word. 

Psa 119:5

O that my ways were directed to keep thy statutes! 

Psa 119:10

With my whole heart have I sought thee: O let me not wander from thy commandments. 

Psa 119:15

I will meditate in thy precepts, and have respect unto thy ways. 

MEMORISING PSALMS 119 1 - 176

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Started 09:11am on Sunday 7 July 2019 in Paris

4 Memory Techniques

Story telling

Acronymns

Repetition

Association

 

Methods of memorisation

  1. Repitition
  2. Use of pictures
  3. Write out each verse
  4. Say it out loud
  5. Study each verse
  6. Sing it
  7. Do it with others
  8. Always have the scripture before you

The Way Forward

  1. Read
  2. Study
  3. Memorise
  4. Meditate
  5. Live it

Facts and commentary on Psalms 119

Song of Psalms 119: 1 – 176. Youtube

Treasury Of David

Psalms 119

There is no title to this Psalm, neither is any author’s name mentioned. It is The Longest Psalm, and this is a sufficiently distinctive name for it. It equals in bulk twenty-two Psalms of the average length of the Songs of Degrees. Nor is it long only; for it equally excels in breadth of thought, depth of meaning, and height of fervour. It is like the celestial city which lieth four-square, and the height and the breadth of it are equal. Many superficial readers have imagined that it harps upon one string, and abounds in pious repetitions and redundancies; but this arises from the shallowness of the reader’s own mind: those who have studied this divine hymn, and carefully noted each line of it, are amazed at the variety and profundity of the thought. Using only a Jew words, tire writer has produced permutations and combinations of meaning which display his holy familiarity with his subject, and the sanctified ingenuity of his mind. He never repeats himself; for if the same sentiment recurs it is placed in a fresh connection, and so exhibits another interesting shade of meaning. The more one studies it the fresher it becomes. As those who drink the Nile water like it better every time they take a draught, so does this Psalm become the more full and fascinating the oftener you turn to it. It contains no idle word; the grapes of this cluster are almost to bursting lull with the new wine of the kingdom. The more you look into this mirror of a gracious heart the more you will see in it. Placid on the surface as the sea of glass before the eternal throne, it yet contains within its depths an ocean of fire, and those who devoutly gaze into it shall not only see the brightness, but feel the glow of the sacred flame. It is loaded with holy sense, and is as weighty as it is bulky. Again and again have we cried while studying it, “Oh the depths!” Yet these depths are hidden beneath an apparent simplicity, as Augustine has well and wisely said, and this makes the exposition all the more difficult. Its obscurity is hidden beneath a veil of light, and hence only those discover it who are in thorough earnest, not only to look on the word, but, like the angels, to look into it.

The Psalm is alphabetical. Eight stanzas commence with one letter, and then another eight with the next letter, and so the whole Psalm proceeds by octonaries quite through the twenty-two letters of the Hebrew alphabet. Besides which, there are multitudes of appositions of sense, and others of those structural formalities with which the oriental mind is pleased, – formalities very similar to those in which our older poets indulged. The Holy Spirit thus deigned to speak to men in farms which were attractive to the attention and helpful to the memory. He is often plain or elegant in his manner, but he does not disdain to be quaint or formal if thereby his design of instruction can be the more surely reached. He does not despise even contracted and artificial modes of speech, if by their use he can fix this teaching upon the mind. Isaac Taylor has worthily set forth the lesson of this fact: – “In the strictest sense this composition is conditioned; nevertheless in the highest sense is it an utterance of spiritual life; and in thus finding these seemingly opposed elements, intimately commingled as they are throughout this Psalm, a lesson full of meaning is silently conveyed to those who shall receive it – that the conveyance of the things of God to the human spirit is in no way damaged or impeded, much less is it deflected or vitiated by its subjugation to those modes of utterance which most of all bespeak their adaptation to the infancy and the childlike capacity of the recipient.”

Author. – The fashion among modern writers is, as far as possible, to take every Psalm from David. As the critics of this school are usually unsound in doctrine and unspiritual in tone, we gravitate in the opposite direction, from a natural suspicion of everything which comes from so unsatisfactory a quarter. We believe that David wrote this Psalm. It is Davidic in tone and expression, and it tallies with David’s experience in many interesting points. In our youth our teacher called it “David’s pocket book,” and we incline to the opinion then expressed that here we have the royal diary written at various times throughout a long life. No, we cannot give up this Psalm to the enemy. “This is David’s spoil.” After long reading an author one gets to know his style, and a measure of discernment is acquired by which his composition is detected even if his name be concealed; we feel a kind of critical certainty that the hand of David is in this thing, yea, that it is altogether his own.

Subject. – The one theme is the word of the Lord. The Psalmist sets his subject in many lights, and treats of it in divers ways, but he seldom omits to mention the word of the Lord in each verse under some one or other of the many names by which he knows it; and even if the name be not there, the subject is still heartily pursued in every stanza. He who wrote this wonderful song was saturated with those books of Scripture which he possessed. Andrew Bonar tells of a simple Christian in a farmhouse who had meditated the Bible through three times. This is precisely what this Psalmist had done, – he had gone past reading into meditation. Like Luther, David had shaken every fruit-tree in God’s garden, and gathered golden fruit therefrom. “The most,” says Martin Boos, “read their Bibles like cows that stand in the thick grass, and trample under their feet the finest flowers and herbs.” It is to be feared that we too often do the like. This is a miserable way of treating the pages of inspiration. May the Lord prevent us from repeating that sin while reading this precious Psalm,

There is an evident growth in the subject matter. The earlier verses are of such a character as to lend themselves to the hypothesis that the author was a young man, while many of the later passages could only have suggested themselves to age and wisdom. In every portion, however, it is the fruit of deep experience, careful observation, and earnest meditation. If David did not write it, there must have lived another believer of exactly the same order of mind as David, and he must have addicted himself to psalmody with equal ardour, and have been an equally hearty lover of Holy Writ.

Our best improvement of this sacred composition will come through getting our minds into intense sympathy with its subject. In order to this, we might do well to commit it to memory. Philip Henry’s daughter wrote in her diary, “I have of late taken some pains to learn by heart Psalm 119, and have made some progress therein.” She was a sensible, godly woman. Having done this, we should consider the fulness, certainty, clearness, and sweetness of the word of God, since by such reflections we are likely to be stirred up to a warm affection for it. What favoured beings are those to whom the Eternal God has written a letter in his own hand and style. What ardour of devotion, what diligence of composition can produce a worthy eulogium for the divine testimonies! If ever one such has fallen from the pen of man it is thisPsa_119:1, which might well be called the holy soul’s soliloquy before an open Bible.

This sacred ode is a little Bible, the Scriptures condensed, a mass of Bibline, Holy Writ rewritten in holy emotions and actions. Blessed are they who can read and understand these saintly aphorisms; they shall find golden apples in this true Hesperides, and come to reckon that this Psalm, like the whole Scripture which it praises, is a pearl island, or, better still, a garden of sweet flowers.

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A wonderful teaching on Psalms 119 that is worth listening to.