Psalms 119:156
Great are thy tender mercies, O LORD: quicken me according to thy judgments.
Original Language Analysis
רַבִּ֥ים׀
Great
H7227
רַבִּ֥ים׀
Great
Strong's:
H7227
Word #:
2 of 5
abundant (in quantity, size, age, number, rank, quality)
יְהוָ֑ה
O LORD
H3068
יְהוָ֑ה
O LORD
Strong's:
H3068
Word #:
3 of 5
(the) self-existent or eternal; jeho-vah, jewish national name of god
Cross References
Psalms 86:15But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.Isaiah 63:7I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.Psalms 86:13For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.
Historical Context
The dual appeal to both mercy and judgments reflects Israel's covenant theology: God is both compassionate deliverer (Exodus 34:6) and righteous judge (Deuteronomy 32:4). The 'quickening' motif continues, but here linked specifically to God's judicial character—His righteous verdicts bring life to the faithful.
Questions for Reflection
- How can God's judgments be the basis for our quickening rather than our condemnation?
- What does it reveal about God's character that His mercies are compared to womb-compassion (<em>rachamim</em>)?
- How does the cross demonstrate that true mercy operates 'according to' divine justice rather than ignoring it?
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Analysis & Commentary
Great are thy tender mercies, O LORD (רַבִּים רַחֲמֶיךָ יְהוָה, rabbim rachamekha YHWH)—Rachamim (plural of rechem, 'womb') denotes visceral, maternal compassion. The plural intensifies: 'manifold compassions.' Quicken me according to thy judgments (כְּמִשְׁפָּטֶיךָ חַיֵּנִי, kemishpatekha chayeni)—mishpatim are judicial decisions, case-law precedents. The psalmist asks for life-giving not despite God's justice but according to it.
This resolves the mercy-justice tension at the cross: Romans 3:26 declares God 'just and the justifier.' The mishpatim (judgments) fell on Christ; the rachamim (mercies) flow to us.