Psalms 101–150, Revised Edition (Word Biblical Commentary, Volume 21 | WBC)

Top Highlights

“For the election of Israel, B. E. Shafer (ZAW 89 [1977] 20–30) compared Ps 47; Deut 4:32–40, 7:6–8, 10:12–11:17 and drew attention to a recurring semantic field, in this case סגלה, ‘special possession’; נחלה, ‘heritage’ (v 12); and the patriarchal motif יעקב, ‘Jacob.’ For סגלה, ‘special possession,’ it is significant that in an Ugaritic text a vassal king is called the sglt of his overlord, while in an Akkadian text found at Alalakh a king is described as the sikiltum of the goddess he worships (TLOT, 791). The term thus has overtones of both alliance and worship in its ancient Near Eastern setting.” (Page 290)

“While for the modern reader ‘depths’ (מעמקים) suggests despair, in its cultural setting the term evokes the sea of troubles in which the speaker is engulfed, a deathlike situation of separation from the living God.” (Page 255)

“Yet the psalmist dares to bring a reminder that God desires not the death of a sinner but restoration to life (cf. Ezek 18:32; 33:11)—to God’s greater glory. Forgiveness increases the sinner’s reverent awe of and trust in Yahweh.” (Page 256)

“Accordingly, Ps 119 may best be described as a medley of praise, prayer, and Torah wisdom features, with the last element as an ever-present aura.” (Page 181)

“‘The forgiveness of God … is not an end in itself, but makes possible that glorification of God that is the primary end of all human life’ (Miller, Int 33 [1975] 180). The sinning believer’s obligation is thereby increased, and greater obedience and trust are the result. Such is God’s better way.” (Page 256)