Next of Kin

Plead my cause and redeem me; revive me according to Your word.  Psalm 119:154  NASB

Redeem – The close-by-ness God listens.  In fact, He listens even when we argue.  That’s the sense of “plead my cause” (rîbā(h)’ rîbî).  You might understand it better if we didn’t use synonyms:  “Argue my argument.”  The word is used twice.  The emphasis of the verb is to strive, quarrel, complain,” while the noun form means “to dispute, bring a legal case (lawsuit), quarrel.”  This should remind you something, right?  Well, actually two things.  First, of course, is the physical struggle between men.  Maybe you’re thinking of Jacob’s wrestling match.  The second connection is to Job’s argument with God.  Of course, the term applies to God too.  He pleads His case.  He argues in court.  That’s what “Come, let us reason together” really means.  The psalmist might have Jacob and Job in mind (but probably not Isaiah).  He wants to fight it out.  Why?  Because, as we’ve learned from the previous verses in this section, there are issues with close-by threats.  What?  That seems odd, don’t you think?  If I were under duress from an enemy, would I want to initiate a lawsuit against my boss, or would I want comfort and assistance?  Why would the psalmist use such an abrasive word under these circumstances?

The answer might be closer than you think.  How many times have you been in circumstances where you feel threatened, where danger lurks in the shadows, and you’ve said to yourself, “Why isn’t God helping me?”  Isn’t this typical?  We might not be as righteous as Job, but we still expect God to come to our rescue.  After all, we follow Him.  Why wouldn’t He want to help us?  The reason the story of Job is so difficult to absorb is because we generally believe that God does help the righteous, that God wouldn’t let bad things happen to good people.  Since the psalmist voices ordinary human concerns, he probably feels the same way.  For the last few verses he’s been voicing his concern about the wicked and their threats—to him and to God.  Now he gets bolder.  “I’m bringing my case before the court, God.  I’m arguing my points.  I have just cause.  Now, do something!”

This is why the poet uses a new word for “redeem.”  It’s not the previous yāšaʿ.  It’s gāʾal.  What’s the difference?  gāʾal enlists another element in this lawsuit.  gāʾal expresses the kinsman bond.

The primary meaning of this root is to do the part of a kinsman and thus to redeem his kin from difficulty or danger. It is used with its derivatives 118 times. One difference between this root and the very similar root pādâ“redeem,” is that there is usually an emphasis in gāʾal on the redemption being the privilege or duty of a near relative. . . there is the very common usage prominent in the Psalms and prophets that God is Israel’s Redeemer who will stand up for his people and vindicate them. There may be a hint of the Father’s near kinship or ownership in the use of this word. A redemption price is not usually cited, though the idea of judgment on Israel’s oppressors as a ransom is included in Isa 43:1–3. God, as it were, redeems his sons from a bondage worse than slavery.^[1]

Now we know why we have both rîb and gāʾal in this verse.  This is not an argument, a legal case, brought between strangers.  This is family business.  God is next of kin and as next of kin, He is obligated to do something.  The poet isn’t pleading a case.  He’s reminding God of a covenant promise.  Therefore, he can add “according to Your word.”

What’s the real solution to the presence of zimmâ or affliction?  God’s commitment.  Nothing more, nothing less.

Topical Index:  rîb, argue, lawsuit, gāʾal, kinsman redeemer, Psalm 119:154

^[1] Harris, R. L. (1999). 300 גָּאַל. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 144). Moody Press.