In the midst of his prayer, the psalmist compares the Word of God to a lamp, which gives light to his feet (Ps. 119:105). The psalm opens with blessings conferred upon the undefiled who choose to walk in the law of the Lord and who keep His testimonies (Ps. 119:1–3). The psalm also ends with the image of a walker, albeit one who has gone astray and prays for God to find Him (Ps. 119:176).
In this lesson, we shall endeavor to walk with the psalmist in his search for a deeper understanding of the Word of God. Our sojourn is a continuation of our study from last week, in which we discussed the importance of studying the Scriptures.
As we move forward in our sojourn, we shall reflect upon principles for best approaching the Scriptures. The image of the lamp lighting a dark path at night suggests a slow, cautious walk in which we cannot see much beyond the single step we are taking. Such a walk takes time, for it is a step-by-step progression. At the same time, such a walk is also an adventure, containing an element of the unknown: we do not know exactly where we may end up or to what exalted heights our journey may take us.
To get the most out of our study, any text under consideration should be read candidly, with no presuppositions or biases. Rather, we must read with an open mind; and to continue the metaphor of walking, we need to step out in faith and go wherever the Spirit may take us. A candid reading of the biblical text will help us to hear and receive the voice of God speaking to us from His Word. In this way, we will encounter Scripture as meaningful, beautiful, inspired, engaging, and moral.
Part II: Commentary
Introduction. Six principles of reading the Scriptures are suggested for our consideration in the commentary that follows. The first few (1–3) concern the reader’s attention to the text. The final three (4–6) relate to the reader’s response.
Section 1: Attention to the Text
The Text as Meaningful. Over the course of Psalm 119, it could be said that the psalmist meditates on God’s Word (Ps. 119:15, 48) only twice: “all the day” (Ps. 119:97) and through the night (Ps. 119:148), which is to say, the psalmist is continually meditating upon the Scriptures because they are his delight (Ps. 119:44, 47). Love for God’s Word is the motivation for the psalmist’s study (Ps. 119:97, 113, 127). Indeed, God’s holy words are like a love letter to be read and reread, inspiring the psalmist to search for its deepest thoughts and intentions.
The psalmist is practicing the method that recent scholarship identifies as the close reading approach. This method consists of reading the text carefully, word by word, with the assumption that every word, every syntactical feature, and every grammatical form is meaningful. In this approach, one reads the text several times. Such a reading is always meaningful and enjoyable, as the psalmist testifies (Ps. 119:14, 111). This approach ensures that there are always more riches to be found.
The Text as Beautiful. Before being meaningful, however, the biblical text is beautiful. Its music and imagery often are appreciated before its meaning is fully comprehended by the mind. For this reason, the first exercise of the reader is to pay close attention to the text’s poetic expression. The literary structure that organizes the whole passage will orient the reader in its meaning, enabling him or her to grasp the general intention of the biblical author. The parallelisms and linguistic echoes that relate words and phrases with one another will help the reader to better understand their respective meanings.
Components of Beauty.Psalm 119 is an alphabetic psalm (acrostic). This psalm has 22 stanzas, one for each letter of the Hebrew alphabet. Each of the 22 stanzas has eight verses, which make for a total of 176 verses. The intention of this literary device is to instruct us in the perfection of the Word of God, which is referred to everywhere in the psalm.
In the stanza of the letter NUN (Ps. 119:105–112), every verse refers to the law of God with a different term: “Your word” (Ps. 119:105, 107, NKJV), “Your judgments” (Ps. 119:108, NKJV), “Your Law” (Ps. 119:109, NKJV), “Your precepts” (Ps. 119:110, NKJV), “Your testimonies” (Ps. 119:111, NKJV), and “Your statutes” (Ps. 119:112, NKJV). This literary feature points to all the various aspects of the Law of God, thereby suggesting its perfection.
The Text as Scriptural. We will focus here only on the literary context of stanza NUN (Ps. 119:105–112). The NUN stanza is preceded by stanza MEM (Ps. 119:97–104) and is followed by stanza SAMEK (Ps. 119:113–120). The main motif of stanza MEM is the love of the law, the right way that God has taught (Ps. 119:102), in contrast to hatred of the false way (Ps. 119:101, 104). The same line of thinking reappears in stanza SAMEK, which reconnects with the same motifs that we saw in the MEM stanza (Ps. 119:113, 119). Stanza NUN should, therefore, be analyzed in light of this context.
The contextual consideration of stanza NUN also includes the larger framework of the Scriptures (inter-textual connection), as well as the immediate and narrow context of Psalm 119 (intra-textual connection), insofar as allusions can be established. It is this approach to the biblical text that Ellen G. White promotes when she says, “The Bible is its own expositor. Scripture is to be compared with scripture. The student should learn to view the word as a whole and to see the relation of its parts.”—Counsels to Parents, Teachers and Students, p. 462. “Scripture interprets scripture, one passage being the key to other passages.”—Evangelism, p. 581.
Section 2: The Reader’s Response
The Text as Inspired. The biblical text is different from any other literary work. That is because the Holy Scriptures are “God-breathed” and thus inspired. It is, therefore, imperative that we use a spiritual approach in our study (1 Cor. 2:13, 14). As students of Scripture, we should approach the biblical text with prayer and continuous self-checking to make sure we are guided objectively from above and not influenced subjectively by our personal agendas and biases.
Because we are not prophets, we should not expect that the meaning of the text will be revealed to us through a dream or a vision. On the other hand, we are advised to pray for understanding from the God who has inspired these writings. God will then send His Spirit to guide us in our study of the text as we diligently and sincerely search for its meaning. Often, the divine response to our request for understanding may come unexpectedly in ways that we do not anticipate or perhaps even desire (see the prophet Jeremiah’s response to the false prophet Hananiah, in Jeremiah 28).
Another important way to cooperate with God’s Spirit in our search for understanding of the biblical text is to consult with our brothers or sisters in the faith. This “corporate” reading also will test our humility; the back-and-forth exchange of ideas will allow for the Spirit of God to blow “where it wishes” (John 3:8, NKJV), thus cultivating and expanding our perspectives.
The Text as Engaging. As you read and study the biblical text, apply it to your present life. Read the biblical text as if it is speaking to you personally and directly (which it does).
Additionally, ponder how the Word of God may illuminate your various paths in life: your job; your problems; and your relationships with family, friends, and colleagues. Commit yourself to keeping God’s commandments (Ps. 119:106). Pray that God will help you to receive, and understand, His teachings (Ps. 119:108). Continue to remain faithful to God’s laws (Ps. 119:109, 110). Enjoy God’s commandments as you observe them. Do not just do the commandments; make sure your obedience flows from your heart (Ps. 119:111). Put your entire life in touch with eternity as you practice and obey each commandment (Ps. 119:112).
The Text as Moral. The inspired words of God contain potential “explosives.” That is, Scripture contains teachings that may detonate or trigger resistance or certain negative responses within the human heart, as it calls for the sacrifice of our idols or long-cherished errors. Thus, we must handle these truths with care, wisdom, and love in our dealings with others.
Sad to say, the biblical Word often has been used by people to brutalize and batter instead of to redeem and uplift. The list of these abuses is long and painful. Many crimes have been committed in the name of the Bible, and that is tragic. Prophecy points to more coming, too (see Revelation 13, 14). Thus, instead of being a word of comfort and the good news of salvation, the Bible has been used as a pretext to judge, put down, and harm people.
Thus, humility and a teachable heart are necessary when we read Scripture, lest we turn the divine words of life into words of death. Ethical awareness should also be present, as when we read the NUN stanza of Psalm 119. God’s Word of light (Ps. 119:105) should restrain and shape our words and actions toward others. The word “righteous” (tsedeq) is a technical term that carries the notion of ethical behavior. As such, Psalm 119, in its entirety, could, therefore, be heard as an appeal for moral sensitivity and responsibility, not only in life but also in our reading of the Holy Scriptures.
Part III: Life Application
Teacher’s Tip: The following activities are designed to build your students’ Bible study skills and increase their joy in reading the Bible. Activities 3–5 can be done outside of class. Assign one or more of these activities to class members for the coming week and ask them to come prepared to discuss the results of their research the following Sabbath.
Activity 1 (in class): Select a stanza from Psalm 119:
1. Apply the six principles of “how to study the Bible” to the stanza of your choice in Psalm 119 (except for stanza NUN, Psalm 119:105–112, which we just covered).
2. Divide your class into small groups. Invite each group to focus on a stanza of their choice, applying the six principles of study.
3. After 10 minutes, ask each group to share and discuss their respective findings.
Activity 2 (in class): The challenge of studying the Bible:
Discuss with the class the importance, the relevance, and the difficulty of Bible study.
Why should we study the Bible? Is studying the Bible really necessary? Explain.
Address the arguments that oppose studying the Bible.
Find biblical texts that promote the study of Scripture itself.
Also, find in the Old Testament (see wisdom texts) and New Testament (see Jesus’ method) material and guidelines for studying the Bible.
Activity 3: Adaptation:
Ask your students how they would adapt the principles of Bible study in this lesson to audiences other than their Sabbath School class.
How would you present a Bible study to intellectuals (academics), atheistic-secular people, Muslims, Jews, those who are poor, and wealthy individuals?
Activity 4: Stories:
Encourage your students to find extrabiblical stories that help illuminate the lessons and teachings of your selected text for study (for example: biographies, humorous accounts, personal experiences, etc.).
Activity 5 (Just for Teachers): Technical tools:
Research additional tools and study aids for the Bible.
Present your class with a list of these resources for Bible study, such as textbooks and videos.
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Key Texts: Isaiah 55:11, Psalm 119:105
Study Focus: Psalm 119.
In the midst of his prayer, the psalmist compares the Word of God to a lamp, which gives light to his feet (Ps. 119:105). The psalm opens with blessings conferred upon the undefiled who choose to walk in the law of the Lord and who keep His testimonies (Ps. 119:1–3). The psalm also ends with the image of a walker, albeit one who has gone astray and prays for God to find Him (Ps. 119:176).
In this lesson, we shall endeavor to walk with the psalmist in his search for a deeper understanding of the Word of God. Our sojourn is a continuation of our study from last week, in which we discussed the importance of studying the Scriptures.
As we move forward in our sojourn, we shall reflect upon principles for best approaching the Scriptures. The image of the lamp lighting a dark path at night suggests a slow, cautious walk in which we cannot see much beyond the single step we are taking. Such a walk takes time, for it is a step-by-step progression. At the same time, such a walk is also an adventure, containing an element of the unknown: we do not know exactly where we may end up or to what exalted heights our journey may take us.
To get the most out of our study, any text under consideration should be read candidly, with no presuppositions or biases. Rather, we must read with an open mind; and to continue the metaphor of walking, we need to step out in faith and go wherever the Spirit may take us. A candid reading of the biblical text will help us to hear and receive the voice of God speaking to us from His Word. In this way, we will encounter Scripture as meaningful, beautiful, inspired, engaging, and moral.
Part II: Commentary
Introduction. Six principles of reading the Scriptures are suggested for our consideration in the commentary that follows. The first few (1–3) concern the reader’s attention to the text. The final three (4–6) relate to the reader’s response.
Section 1: Attention to the Text
The Text as Meaningful. Over the course of Psalm 119, it could be said that the psalmist meditates on God’s Word (Ps. 119:15, 48) only twice: “all the day” (Ps. 119:97) and through the night (Ps. 119:148), which is to say, the psalmist is continually meditating upon the Scriptures because they are his delight (Ps. 119:44, 47). Love for God’s Word is the motivation for the psalmist’s study (Ps. 119:97, 113, 127). Indeed, God’s holy words are like a love letter to be read and reread, inspiring the psalmist to search for its deepest thoughts and intentions.
The psalmist is practicing the method that recent scholarship identifies as the close reading approach. This method consists of reading the text carefully, word by word, with the assumption that every word, every syntactical feature, and every grammatical form is meaningful. In this approach, one reads the text several times. Such a reading is always meaningful and enjoyable, as the psalmist testifies (Ps. 119:14, 111). This approach ensures that there are always more riches to be found.
The Text as Beautiful. Before being meaningful, however, the biblical text is beautiful. Its music and imagery often are appreciated before its meaning is fully comprehended by the mind. For this reason, the first exercise of the reader is to pay close attention to the text’s poetic expression. The literary structure that organizes the whole passage will orient the reader in its meaning, enabling him or her to grasp the general intention of the biblical author. The parallelisms and linguistic echoes that relate words and phrases with one another will help the reader to better understand their respective meanings.
Components of Beauty. Psalm 119 is an alphabetic psalm (acrostic). This psalm has 22 stanzas, one for each letter of the Hebrew alphabet. Each of the 22 stanzas has eight verses, which make for a total of 176 verses. The intention of this literary device is to instruct us in the perfection of the Word of God, which is referred to everywhere in the psalm.
In the stanza of the letter NUN (Ps. 119:105–112), every verse refers to the law of God with a different term: “Your word” (Ps. 119:105, 107, NKJV), “Your judgments” (Ps. 119:108, NKJV), “Your Law” (Ps. 119:109, NKJV), “Your precepts” (Ps. 119:110, NKJV), “Your testimonies” (Ps. 119:111, NKJV), and “Your statutes” (Ps. 119:112, NKJV). This literary feature points to all the various aspects of the Law of God, thereby suggesting its perfection.
The Text as Scriptural. We will focus here only on the literary context of stanza NUN (Ps. 119:105–112). The NUN stanza is preceded by stanza MEM (Ps. 119:97–104) and is followed by stanza SAMEK (Ps. 119:113–120). The main motif of stanza MEM is the love of the law, the right way that God has taught (Ps. 119:102), in contrast to hatred of the false way (Ps. 119:101, 104). The same line of thinking reappears in stanza SAMEK, which reconnects with the same motifs that we saw in the MEM stanza (Ps. 119:113, 119). Stanza NUN should, therefore, be analyzed in light of this context.
The contextual consideration of stanza NUN also includes the larger framework of the Scriptures (inter-textual connection), as well as the immediate and narrow context of Psalm 119 (intra-textual connection), insofar as allusions can be established. It is this approach to the biblical text that Ellen G. White promotes when she says, “The Bible is its own expositor. Scripture is to be compared with scripture. The student should learn to view the word as a whole and to see the relation of its parts.”—Counsels to Parents, Teachers and Students, p. 462. “Scripture interprets scripture, one passage being the key to other passages.”—Evangelism, p. 581.
Section 2: The Reader’s Response
The Text as Inspired. The biblical text is different from any other literary work. That is because the Holy Scriptures are “God-breathed” and thus inspired. It is, therefore, imperative that we use a spiritual approach in our study (1 Cor. 2:13, 14). As students of Scripture, we should approach the biblical text with prayer and continuous self-checking to make sure we are guided objectively from above and not influenced subjectively by our personal agendas and biases.
Because we are not prophets, we should not expect that the meaning of the text will be revealed to us through a dream or a vision. On the other hand, we are advised to pray for understanding from the God who has inspired these writings. God will then send His Spirit to guide us in our study of the text as we diligently and sincerely search for its meaning. Often, the divine response to our request for understanding may come unexpectedly in ways that we do not anticipate or perhaps even desire (see the prophet Jeremiah’s response to the false prophet Hananiah, in Jeremiah 28).
Another important way to cooperate with God’s Spirit in our search for understanding of the biblical text is to consult with our brothers or sisters in the faith. This “corporate” reading also will test our humility; the back-and-forth exchange of ideas will allow for the Spirit of God to blow “where it wishes” (John 3:8, NKJV), thus cultivating and expanding our perspectives.
The Text as Engaging. As you read and study the biblical text, apply it to your present life. Read the biblical text as if it is speaking to you personally and directly (which it does).
Additionally, ponder how the Word of God may illuminate your various paths in life: your job; your problems; and your relationships with family, friends, and colleagues. Commit yourself to keeping God’s commandments (Ps. 119:106). Pray that God will help you to receive, and understand, His teachings (Ps. 119:108). Continue to remain faithful to God’s laws (Ps. 119:109, 110). Enjoy God’s commandments as you observe them. Do not just do the commandments; make sure your obedience flows from your heart (Ps. 119:111). Put your entire life in touch with eternity as you practice and obey each commandment (Ps. 119:112).
The Text as Moral. The inspired words of God contain potential “explosives.” That is, Scripture contains teachings that may detonate or trigger resistance or certain negative responses within the human heart, as it calls for the sacrifice of our idols or long-cherished errors. Thus, we must handle these truths with care, wisdom, and love in our dealings with others.
Sad to say, the biblical Word often has been used by people to brutalize and batter instead of to redeem and uplift. The list of these abuses is long and painful. Many crimes have been committed in the name of the Bible, and that is tragic. Prophecy points to more coming, too (see Revelation 13, 14). Thus, instead of being a word of comfort and the good news of salvation, the Bible has been used as a pretext to judge, put down, and harm people.
Thus, humility and a teachable heart are necessary when we read Scripture, lest we turn the divine words of life into words of death. Ethical awareness should also be present, as when we read the NUN stanza of Psalm 119. God’s Word of light (Ps. 119:105) should restrain and shape our words and actions toward others. The word “righteous” (tsedeq) is a technical term that carries the notion of ethical behavior. As such, Psalm 119, in its entirety, could, therefore, be heard as an appeal for moral sensitivity and responsibility, not only in life but also in our reading of the Holy Scriptures.
Part III: Life Application
Teacher’s Tip: The following activities are designed to build your students’ Bible study skills and increase their joy in reading the Bible. Activities 3–5 can be done outside of class. Assign one or more of these activities to class members for the coming week and ask them to come prepared to discuss the results of their research the following Sabbath.
Activity 1 (in class): Select a stanza from Psalm 119:
1. Apply the six principles of “how to study the Bible” to the stanza of your choice in Psalm 119 (except for stanza NUN, Psalm 119:105–112, which we just covered). 2. Divide your class into small groups. Invite each group to focus on a stanza of their choice, applying the six principles of study. 3. After 10 minutes, ask each group to share and discuss their respective findings.
Activity 2 (in class): The challenge of studying the Bible:
Activity 3: Adaptation:
Activity 4: Stories:
Encourage your students to find extrabiblical stories that help illuminate the lessons and teachings of your selected text for study (for example: biographies, humorous accounts, personal experiences, etc.).
Activity 5 (Just for Teachers): Technical tools: