The Content of the Psalm

Turning now to the content of the psalm, we encounter first of all its external structure, which has its own distinctive features. This psalm, as has already been noted in passing, is alphabetical. The opening words of its verses begin with the letters in alphabetical order. After the title, which forms the first verse, the second begins with aleph (a), the third with bet (b), the fourth with gimel (g), and so on. For the letter <>vav there is no corresponding verse, so the entire alphabet ends at verse 22. Verse 23 should begin a new round of the alphabet—a second time—and it might more naturally begin with aleph; yet it begins with pe. One must suppose that all these features are not without special significance, though we cannot point to what that significance is. Evidently there was such a rule for composing psalms of this kind. For Psalm 22, which is also alphabetical, is composed in exactly the same manner. There too the final verse begins with pe, and there too there is no verse for vav.

This structure of the psalm suggests that it was composed for general use and memorization, for the purpose of recalling the most needful and perpetually applicable truths of life. Who among those who can read does not know the alphabet? But knowing the letters in order, one can easily learn in sequence the verses beginning with them, and, having learned them, remember them always. The holy Prophet’s intention is plainly to compose the psalm in such a way that both children and adults will always remember it. For this reason he placed in its content the primary and fundamental practical truths, without the knowledge and fulfillment of which no one can live devoutly and peacefully—just as without knowing the letters one cannot learn to read.

Judging by the fact that the verses follow the order of the letters, one might not expect a sequential flow of thought, but rather anticipate encountering a mere enumeration of moral truths. Yet the entire content of the psalm presents a well-ordered whole, in which one part strictly corresponds to another and one thought calls forth the next. This points to deep insight and a divinely illumined mind in the author.

The psalm divides very clearly into two parts, which is reflected in its liturgical use among us. At the all-night vigil, before the six psalms, the first half is read, beginning with the words I will bless the Lord and ending with those who seek the Lord shall not lack any good thing — from verse 2 to verse 11. Both parts of the psalm have an equal number of verses, ten each. Of the first 11 verses, the 1st is not to be counted, as it is the title; of the last 12, from verse 12 to verse 23, verse 12 likewise stands as a heading for the second part, while verse 23 is the conclusion of the entire psalm.

The first decade, as often also in other psalms of the holy Prophet, is divided into three and seven verses. In the first three verses, verses 2–4, the Prophet expresses his determination to bless the Lord at all times and invites all the afflicted to do the same, encouraging them with hope of receiving the same mercies he himself has received: for this reason, in the following seven verses he points them to grounds for that hope—in his own experience, verses 5–7, and in the general law of God’s mercies toward us, verse 8, which are always ready for all, as soon as the requisite indispensable conditions are fulfilled on their part, verses 9–11. The fundamental of these conditions of disposition is the fear of God. Therefore in the second decade, which likewise divides into three and seven verses, it is first shown wherein the active fear of God consists, verses 13–15, and then the fruits of this fear are depicted: prompt hearing of prayer, verses 16–19, and deliverance from all trials and afflictions—in life, in death, and after death, verses 20–22.

Such is the external structure of the psalm! It was not considered superfluous to point it out, drawing on the many learned and experienced commentators, in the thought that this will provide no small assistance toward understanding its inner content as well. On that content, however, one must dwell at greater length of attention, in order to arrive at a presentation of the entire flow of thoughts contained in it, in one comprehensive survey.