The ancient rabbis grappled with this too. They asked: Does God reward the righteous? And punish the wicked? And if so, how does that all work?
Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, delves into this very question in its exploration of Psalm 119. Specifically, the verse, "Reward Your servant, that I may live and keep Your word." It's a verse that seems to ask for a reward in order to keep God's word. Seems a bit backwards, right?
The Midrash starts by quoting Isaiah (59:18): "According to their deeds, so will He repay wrath to His adversaries." It's a stark reminder that actions have consequences. The Lord, according to this view, pays the wicked according to their deeds, and the righteous according to theirs, as we also see echoed in Psalm 73:1, "Truly God is good to Israel, to such as are pure in heart." And Isaiah 63:7 reinforces this, reminding us of God's "loving-kindnesses...and the great goodness toward the house of Israel, which He has bestowed on them according to His mercies."
But here’s a twist: the Midrash emphasizes that God doesn’t just arbitrarily inflict evil. Referencing Lamentations 3:38, it reminds us that "Out of the mouth of the Most High proceedeth not evil and good." Rather, the wicked bring it upon themselves. Isaiah 3:9 puts it bluntly: "The shew of their countenance doth witness against them." In other words, their actions betray them.
So, what does God give the righteous? According to Midrash Tehillim, it's life itself, freely given! As Psalm 103:2-4 sings, God "forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction." And it’s not just basic survival; it's a life filled with righteous deeds, as Psalm 146:7 proclaims: "The Lord executeth righteousness and judgment for all that are oppressed." We are called to return to the rest the Lord provides because "the Lord hath dealt bountifully with thee" (Psalm 116:7).
Now, back to that initial verse from Psalm 119. David asks God to "Reward Your servant with life, that I may keep Your word." The Midrash cleverly interprets this. Why does God reward with life? Because keeping God's word is life! Proverbs 4:13 says, "Take fast hold of instruction…keep her; for she is thy life." The Torah, in this view, isn’t just a set of rules; it’s the very essence of a vibrant, meaningful existence.
But here’s the real kicker: David recognizes that he can't even begin to understand the Torah's depths without divine help. "Unveil my eyes that I may perceive wonders from Your Torah," he pleads. Even with our eyes open, we often see nothing. The Midrash points out that even the prophet Samuel needed God to "unveil his ear," as described in I Samuel 9:15, to receive divine messages. Nebuchadnezzar and Daniel, too, acknowledged that true understanding comes from God (Daniel 2:47, 2:30, 2:22).
Why does David call God's testimonies "wonderful?" Because wonderful refers to the Torah! It's a treasure, hidden like "the hidden treasures of the sand" (Deuteronomy 33:19). The Torah is full of doors and entrances, waiting to be opened, as Psalm 24:7-8 describes: "Lift up your heads, O gates, and be lifted up, O ancient doors, that the King of glory may come in!"
Moses, however, offers a different perspective. He says that the Torah "is not too hard for you" (Deuteronomy 30:11). It’s not too hard for you, but it is a wonder from you, because you did not toil in it.
So, what does it all mean? Perhaps it's this: We strive to live righteously, knowing our actions matter. We embrace the Torah as a source of life and meaning. And we pray for God to open our eyes, to unveil the wonders hidden within, recognizing that true understanding is a gift. We work, we strive, and then we trust that the universe, and the One who created it, sees us, and responds. The question then becomes, what will we do with that response?