Blessed are the undefiled in the way, who walk in the law of the LORD.
The connection of the sacred aphorisms of this psalm is their common reference to the Word of God, the grand theme of the whole. The only two verses (Psalms 119:122; Psalms 119:132) in which it is not named, contain an indirect reference to it, "good" and "thy name" being both elsewhere continually associated with God's Word. The psalm is a suitable sermon after the Hallel, to urge the people to regard God's Word as the palladium of their national and individual salvation. Ezra, the restorer of the national polity, was probably the author of the present form of the psalm (Pusey). Israel is the real speaker whom the Psalmist represents. Israel's calling was to testify for the Word of truth before the pagan world-powers (Psalms 119:23; Psalms 119:46). Psalms 119:87 refers to the national calamities which would have "consumed" Israel but for the elect's sake. Psalms 119:52 refers to God's ancient "judgments" in her behalf, which comfort the believing remnant. The professions of zeal for God's law are covert exhortations to Israel. "Reproach" and "affliction" caused by the "proud" still rest on her; but a "quickening" of national life has begun. The sufferer prays to be raised from the dust (Psalms 119:17; Psalms 119:25-26; Psalms 119:32; Psalms 119:39-40; Psalms 119:50-51; Psalms 119:65; Psalms 119:87; Psalms 119:93). The tone is that of 'soft, quiet, melancholy, comforted by God' (Hengstenberg). The features suit the Jews' position just after their return from Babylon. The alphabetical arrangement stands instead of a closer connection of the parts. To each of the twenty-two Hebrew letters there are assigned eight verses, each beginning with the same Hebrew letter.
Blessed are the undefiled in the way, who walk in the law of the Lord - (Psalms 1:1-2.) This 119th Psalm is as it were an inspired sermon on this text, which contains its substance in epitome.