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Psalm 119
Ain
121 I have done judgment and justice: leave
me not to mine oppressors.
122 Be surety for thy servant for good: let not
the proud oppress me.
123 Mine eyes fail for thy salvation, and for
the word of thy righteousness.
124 Deal with thy servant according unto thy
mercy, and teach me thy statutes.
125 I am thy servant; give me understanding,
that I may know thy testimonies.
126 It is time for thee, LORD, to work: for
they have made void thy law.
127 Therefore I love thy commandments
above gold; yea, above fine gold.
128 Therefore I esteem all thy precepts
concerning all things to be right; and I hate
every false way.
This is the sixteenth section of Psalm 119. Having
covered a more detailed overview of the Psalm, it
is my intention to go more thoroughly through each
section. Briefly, each section is according to the
letter of the Hebrew alphabet. Each letter contains
8 verses that begin with that specific letter. Ain is
the sixteenth letter, so each verse, in the Hebrew,
begins with a word starting with the letter Ain.
In Hebrew, unlike English, each letter was originally also a word. We do not know the meaning of
every letter today, but we do know most. Ain means,
'Eye, a fountain'. Since the Psalmist built the Psalm
based on the letters, it is likely the meaning of each
letter played in his thoughts as he composed each
section. In this section, we see the sorrowful heart.
The eye that looks for God's help, and the eye as the
fountain of tears. This section presents the faithful,
but confused servant.
This Psalm is also based upon the usage of a host
of words that are 'legal' terms in the Hebrew. I
have gone into a more thorough definition of each
word, as it has been encountered, in the previous
sections. I would recommend going there to find
those expansions. I will cover additional words as
we come across them.
The Godly Face Suffering Too
121 I have done judgment and justice: leave
me not to mine oppressors.
There will come a time for most, in our walk with
God, when we will encounter unexplainable oppression of one kind or
another. The oppression I am talking about is not a sign of 'backsliding'.
It is not God's
way of telling us, 'we have departed from the narrow
way'. It is not due to a lack of faith or immaturity.
Though we enter such an oppression, it is always well
to examine ourselves to see that we have not strayed
from the path. Paul gave similar counsel:
5 Examine yourselves, whether ye be in the faith;
prove your own selves.
2 Corinthians 13:5a
The Psalmist begins this section having done
that very thing. The following context tells of the
oppression. He has been suffering and has examined himself, to
be sure he stood on God's side. He
does not present himself like that Pharisee Jesus
warned about, who was giving a glowing report
of himself in the temple before God. His opposite
being the humble publican, who saw his sin and
simply asked for mercy. This prayer is not from a
self-righteous, self-sufficient man. We will clearly
see that in upcoming verses.
We have seen the observing and keeping of God's
'mishpat' (judgment) in this Psalm. Here we see the
Psalmist telling God he has done 'mishpat'. This
tells us he has learned God's commands. He has understood them, and he has lived according to them.
He has put them into living practice, decided the
right and wrong of a course, and followed through.
This would be the application of 'mishpat'.
We are told he had walked in the path of 'justice'.
In this verse, the word translated 'justice' is the
word for 'righteous, righteousness'. To do righteousness is more than just to decide rightly and
walk that way. Righteousness in a man, tells of his
facing different paths, and taking the consideration
first of what is right to do. It may mean personal
loss. It may mean being more considerate of other's
needs and losses. It will mean being sensitive to
offenses caused to others. It will see such, and carefully look for such, and will do that which is right.
It faces various temptations, and does what is right,
no matter the personal loss. Above all, it is humble.
The praying Pharisee at the Temple, Jesus told of,
may make many true statements of various good
deeds, but he could not honestly say, 'I have done
righteousness'. A man, due to his fallen nature and
corrupt flesh, is incapable of doing 'righteousness'
apart from humility. It simply won't happen.
This Psalmist, having confidence of walking
faithfully with God, presents his plea. This man
knows oppression. It is a weight he is unable to do
anything about on his own. Physically speaking, he
is no match for them. They have the means to afflict
him and are doing so. He cries to God, knowing the
matter is ultimately whether or not God takes action for his deliverance. He has no doubt God can
take care of the situation. He is asking for God to act
on his behalf for deliverance in physical suffering of
some kind. The salvation he is seeking is now, not
that of the soul in an eternal perspective.
122 Be surety for thy servant for good: let
not the proud oppress me.
'Surety' is to 'take on pledge or give in pledge'.
The Psalmist is asking God to stand in the gap on
his behalf. He is seeking for God to basically say, 'I
will cover you, I will make good for your protection.'
Such a petition shows us he sees himself as needy. If
he was self-confident, or self-sufficient, he wouldn't
be seeking for another to be 'surety' for him. He
also is seen taking the position of 'servant'. A servant certainly is not one with the power to demand.
He appeals on the basis of belonging to God.
Here he names his 'oppressors'. They are 'the
proud'. Again, if he was a proud one, such as
the previously mentioned Pharisee, he dare not
pray for help against other proud! He'd be bringing down his own judgment! No, he knows his
walk has been true before God. This godly man
is suffering unjustly from those who truly know
nothing of righteousness. They know nothing of
considering the needs of others above their own.
They don't even know compassion. It has not only
been within their power to oppress, they choose
to do it. To the proud, it is their pleasure. To suffer
by them is no indication of failing God. It simply is
an opportunity to seek God, lean upon Him more
closely and look to behold the glory of God for our
deliverance in our time of pilgrimage.
123 Mine eyes fail for thy salvation, and for
the word of thy righteousness.
We encountered 'Mine eyes fail' back in verse
82. There they failed 'for God's Word'. Here they
fail for His salvation. As we saw, 'fail' meant
'consumed'. It was indicative of the suffering.
There is one other place in the Psalms where we
find this expression:
3 I am weary of my crying: my throat is dried:
mine eyes fail while I wait for my God. Psalm 69:3
From this, we can see an indication of mourning and looking with expectation for help. The
description of being long with weeping and coming
to an end of hope.
The Psalmist is looking desperately to God for,
literally, 'to Your salvations'. His cry is urgent,
desperate and revealing. In the second half of the
verse, we find 'word' which is that Hebrew word
more indicative of speech. It is in the plural. He is
clearly showing his absolute dependence upon God.
He is not counting upon God to 'pay him back for his
good deeds', in this provision of salvation. In verse
121, we saw his righteousness, but from the failing
heart of the obedient servant, his trust is upon God's
salvation and His words of spoken righteousness.
One aspect in the mention of 'righteousness'
here, as I expounded on some characteristics
I mentioned considering the needs of others.
Though God is never tempted to self-satisfaction
in neglecting proper care of another, He is very
concerned about the needs of those who walk in
His fear. In appealing for God's righteousness, he
is appealing to God's compassion for the afflicted,
godly and humble servant.
Reaffirmation of the Servant Heart
124 Deal with thy servant according unto
thy mercy, and teach me thy statutes.
This servant has learned God's Word. He knows
God's dealings with His people in the past. With
that knowledge, he appeals to God's mercy. Notice
he is not appealing based upon being such a 'good
servant'. He knows that the only solid ground to
stand before God is based on mercy.
The second half of this verse seems to be almost
unrelated. He suddenly switches to the seeking
heart of the thirsty disciple. His concern changes
from self seeking, to God seeking. The problem of
oppression has not been changed. He still is under
the burden of such suffering. Now the prayer for
help is certainly appropriate, but it is an important lesson to learn that it should not become 'all
consuming'. Look at this Psalmist. Even with the
weight of oppression upon him, he does not fail
to look away from that suffering, and focus upon
ongoing discipleship. After presenting our case
before God, we need to take this position of putting
aside that all encompassing thought and refocus on
being taught of God. After all, isn't this the heart of
a true servant? A servant who eagerly looks to the
instructions of his master is the only real servant.
If we forget that, 'Uh, what about our duty?'
Something I want to pay attention to, is the
Psalmist making a turn around. Not necessarily
in seeing deliverance, but in strength of heart.
The plea for help must come first, but the heart
of the disciple must likewise be manifest. Even in
need, the focus must stay on God. This will also
be a method by which 'self-pity' is kept at bay. All
Glory be to God! All longing be for God!
125 I am thy servant; give me understanding, that I may know thy
testimonies.
Maybe more comforted now and at rest, the
Psalmist reaffirms belonging to God. He is clearly
standing in the position of a disciple. Previously he
asked for teaching, here he seeks more earnestly
in asking for 'understanding'. A true servant, and
disciple, is not content with learning facts, he must
understand. We cannot become 'as the Master'
without understanding.
Consider cults that claim to be using the Bible.
A common basis in cults is to work on people's
confusion. Since their teachings are distorted
from truth, they go through relative Bible passages
and develop 'pat' answers for the difficulties they
present. The adherents learn those responses and
rehearse them whenever confronted with the Biblical truth.
For such methods to work, the culties
never 'understand' the texts. They can't, for they
have already determined their position, and the
truth of the passages contradicts them. They learn,
but they do not understand.
The Psalmist wants to 'know' God's 'testimonies'.
The testimonies being that which bears witness to
the character of God. He wants to know more of God.
His desire is for a deeper relationship with God.
Sudden Strength of a Warrior
126 It is time for thee, LORD, to work: for
they have made void thy law.
Following the change of direction, presented in
the previous two verses, I perceive a new vigor infusing this servant of God. Like a warrior preparing for
battle, he takes a battle ready position in view of the
King's enemies. He sees the violations as not just being against himself, he views them as being against
the King. He is looking after the King's interests.
God has answered the prayer of those previous
verses, in giving him that knowledge and understanding. He perceives the crimes, committed
against His servants, are actually committed
against God.
The word translated as 'they have made void'
also means 'they have broken'. The proud have
violated God's 'torath'. His directions have been
cast aside as they perceived they could do as they
please, with no accountability. The Psalmist,
enraged as King Saul was in his early days, and
empowered by the Spirit:
5 And, behold, Saul came after the herd out of
the field; and Saul said, What aileth the people that
they weep? And they told him the tidings of the men
of Jabesh. 6 And the spirit of God came upon Saul
when he heard those tidings, and his anger was
kindled greatly. 7 And he took a yoke of oxen, and
hewed them in pieces, and sent them throughout
all the coasts of Israel by the hands of messengers,
saying, Whosoever cometh not forth after Saul and
after Samuel, so shall it be done unto his oxen. And
the fear of the LORD fell on the people, and they
came out with one consent.
1 Samuel 11:5-7
In his Spirit-filled perception, he rose like Saul.
'How dare they arrogantly defy God! Arise LORD,
for the time of their iniquity must cease!'
This is the only place we find God's name used
in this section. I believe we see it manifest here,
because of the Spirit filled rage that arises in the
Psalmist's heart. At this moment, how close he
stands to his King!
127 Therefore I love thy commandments
above gold; yea, above fine gold.
Verses 127 and 128 are verses dependent upon
the fact the proud have broken God's law, of verse
126. They both begin with 'therefore'.
We see another reason God allows the proud to
oppress for a time. This verse tells us the Psalmist's
heart clings dearly to God's commandments
(mitzvoth). They are more valuable to him than
the greatest riches of this earth. This is stated as
coming about because of the proud violating God's
laws. If you examine any good story, you will notice there is always the element of some evil foe. It
is that foe that enhances the clarity of the good. To
our eyes, it is that contrast and threat that enable
us to see how great is the good. Such in this world
helps us to realize how great God's Word is.
128 Therefore I esteem all thy precepts
concerning all things to be right; and I hate
every false way.
Here we see the second, and final 'therefore'.
The empowered servant has also had his eyes
opened to the total reliability of God's Word. Until
he got a good look at the outcome of the proud,
he might have thought some laws too harsh. It
was his sight of the wicked that opened his eyes
to the exceeding sinfulness of sin. Then he knew,
whether he understood the why of all things, he
knew God's judgments were right. He knew, that if
there was error in perception, it was his view and
not God's Word. He had grown to the perception
of hating the evil. God had granted his request for
'knowing' and 'understanding'.
We do not see the hand of God move, in this
section, but we do see the transforming of His
servant. It is that transformation that is of primary
importance. The trial has proved the man to be of
the right heart. It has been the tool to purify him
as the valued servant. Though this Psalm doesn't
show the provisions God had in store, in answer to
his trial, we can get a glimpse of a similar account
in Psalm 18. There we find the wonderful answer
of deliverance God gave:
16 He sent from above, he took me, he drew me
out of many waters. 17 He delivered me from my
strong enemy, and from them which hated me: for
they were too strong for me. 18 They prevented me
in the day of my calamity: but the LORD was my
stay. 19 He brought me forth also into a large place;
he delivered me, because he delighted in me. 20 The
LORD rewarded me according to my righteousness; according to the cleanness of my hands hath
he recompensed me. 21 For I have kept the ways of
the LORD, and have not wickedly departed from
my God. 22 For all his judgments were before me,
and I did not put away his statutes from me. 23
I was also upright before him, and I kept myself
from mine iniquity. 24 Therefore hath the LORD
recompensed me according to my righteousness,
according to the cleanness of my hands in his eye sight. 25 With the merciful thou wilt show thyself
merciful; with an upright man thou wilt show
thyself upright; 26 With the pure thou wilt show
thyself pure; and with the froward thou wilt show
thyself froward. 27 For thou wilt save the afflicted
people; but wilt bring down high looks. 28 For
thou wilt light my candle: the LORD my God will
enlighten my darkness.
Psalm 18:16-28
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