What should we learn from Psalm 119?

Heading — This long psalm (119) seems designed to give a complete expression to all the experiences of the renewed heart, in which the law is written, whatever the circumstances. Full Jewish relationship is recognised. This gives its character, therefore, to the exercises. Jehovah alone is, with one exception, appealed to. The opening verses state the theme, and the first verse of the second portion raises a collateral question. Adverse circumstances are found in the path. Faith is, therefore, put in play.

Psalm 119 — (1) Blessed are the perfect in the way. This is the standard set up (vv. 1-3), and the heart responds in holy desires. (2) But wherewith shall a young man's path be cleansed? for a practical result is looked for. The word of Jehovah, hid in the heart, alone can effect this. But He must be the teacher. (3) Circumstances may be adverse — a stranger in the land, amid reproach and contempt, to princes an object of suspicion and hatred. This makes Jehovah's testimonies the more precious, and they are 'my delight and my counsellors.' The proud who wander from them are cursed. Is not verse 21, the passage misquoted in John 7:49 by the proud Pharisees and priests, and applied by them to the people, struck by the Saviour's gracious words, really fulfilled in themselves, and to their own condemnation? (4) But difficulties arise, also, from within. In spreading these heart-sorrows before Jehovah, the heart is enlarged — set free from them; and then, 'I will run the way of Thy commandments.' (5) Yet are there other dangers — the attractions of the world, vanity and gain; but Jehovah's teaching in an attracted heart will stimulate and encourage it in divine things, the others being refused. (6) In the assurance of Jehovah's salvation, he becomes now a witness both to him who reproaches, as well as before kings. (7) This brings derision from the proud, and issues in indignation against the wicked; but Jehovah's statutes become his songs. (8) The wicked, indeed, conspire against him; but he finds associates in the fear of Jehovah among them that keep His precepts. (9) His confidence is in Jehovah's loving-kindness, for he had gone astray; yet, if afflicted — for the proud forged a falsehood against him — it was that he might estimate the law of Jehovah's mouth at its true worth. (10) Moreover, he is Jehovah's handiwork; and, if afflicted, it is in faithfulness to what is of Himself. He desires the gathering together of those that fear Jehovah. (11) But the rage of his persecutors increases, so as to destroy him, if not preserved by Jehovah's loving-kindness. (12) 'Thy word,' in its fixity, power, and authority, is sufficient to quicken — all created things are the proof, though not the measure, of it. (13) It is effectual against the malice of enemies, and superior to the instruction or the experience of man. It preserves from evil, and is sweet to the soul. (14) In addition, it is light amid darkness and affliction, produces praise, and becomes a heritage for ever. (15) Especially it judges and rejects the double-minded, the evil-doers, and all the wicked, and puts the flesh in fear of Jehovah. (16) As a servant, he now claims Jehovah's intervention for good, in loving-kindness and instruction. The preciousness and absolute rectitude of the Word give firmness of moral judgment. (17) But, as a simple one, he longs for light and appreciation of grace, stability of walk, and freedom from human oppression; and he desires the open expression of divine favour (cf. v. 135; Num. 6:25; Ps. 80:3, 7, 19). This involves communion; therefore, he not only hates every false path (vv. 104, 128), nor is indignant because the wicked 'forsake Thy law' (v. 53), but his eyes 'run down with streams of water.' (18) Yet he stays himself upon the righteousness of Jehovah, and upon His word; and his zeal is exceedingly aroused. (19) The crisis now comes quickly on. The wicked are near; but Jehovah is near, too. His word is faithful and firm: the night is a season to meditate therein, and the morn for prayer. (20) The whole sorrow of the scene is now summed up, and quickening looked for, according to Jehovah's word, His judgments, and His loving-kindness; for His word is truth, and His judgments for ever. (21) His own ways, also, he sums up. Jehovah's word he fears, rejoices in, and loves. Seven times a day he praises Him; and obedience has characterised all his ways. (22) Understanding, deliverance, and instruction are necessary to praise. Testimony, help, and salvation flow from the spirit of obedience. Praise, founded on grace to the erring, is the grand result of all. Jehovah, 24; Elohim, 1.

This longest of all psalms emphasizes that all the blessings of renewed Israel in the millennium are connected with their willing obedience to the Word of God, and the answer to all their trials is found in that same precious Word. Almost all the verses speak of that Word in some way, as "Word, saying, way, path, testimonies, judgments, precepts, statutes, commandments, law." It is noted in our Bibles that there are 22 sections in the psalm, each beginning with a letter of the Hebrew alphabet, in succession.

v.ch.119Hope is the prevailing element all through. Clouds, fraught heavily with darkness and with sorrow, intervene. But the master principle of the Psalm is confidence in God. Sin, in the form of transgression, takes no prominent place. Jehovah's chastenings are owned, indeed, with grateful recognition of their need and their effect; but in general it is the weakness and unprofitableness of the flesh — the experienced inability of the creature to stand without God — that is here displayed, rather than the agony of a self-upbraiding conscience.

One leading feature of this Psalm is its emphatic recognition of the word of God in all its breadth and fulness. Commandments, statutes, precepts, and testimonies, are severally specified, and receive like honour in the heart of the true servant of Jehovah. Patient continuance in well-doing is the practical tenor of a walk thus governed. Shrinking from contact with the world of ungodliness is not less strongly marked than are the heart-floorings of pure sympathy towards those who fear the Lord. There is an abiding sense of near temptation and danger; but the testimonies of the Lord, held fast by faith, are as a continual deliverance — an ever-springing confidence and joy which rises still above the felt measure of trial and distress.

v.ch.119Nevertheless in all his failures and trials, and through all his changing experiences, the Word of God is the unfailing resource of his soul. It is his delight and his comfort, the subject of his prayers, and the theme of his praise. It is a lamp to his feet, and a light to his path. It is sweeter than honey to his taste; it is more to him than thousands of gold and silver. By it he is restored in soul, strengthened in weakness, and enlightened in his understanding. Through it he cleanses his way, escapes temptation, and answers his opponents.

Thus the great theme of the psalm is the Word of God, cherished in the heart, expressed in the life, and witnessed to with the lips. Under different titles there is a reference to the Word of God in every verse, with the exception of verses 122 and 132.

v.ch.119Prophetically the psalm presents the exercises of the godly in Israel during the days of tribulation that will precede their deliverance from their enemies, by the coming of Christ to reign. Morally the psalm is rich with instruction as to the practical life of the godly in all ages.

v.ch.119The psalm is arranged in twenty-two sections according to the number, and order, of the Hebrew alphabet. Every section consists of eight verses, each verse commencing with the same letter of the alphabet.

v.ch.119It will be noticed that the law, or revelation of God, is referred to under ten different terms having distinct meanings, apparently, as follows: Law (torah) occurs twenty-five times — the law of Moses as a whole. Commandments (mitsrah), occurs twenty-two times — the ten moral laws. Testimonies (edal or eduth), used twenty-three times — the law as bearing witness to God. Precepts (piqqudion), used twenty-one times — the law as a charge upon man. Statute (choq), used on twenty-two occasions — the permanent written law in contrast to a customary law. Judgments (mishpat), used twenty times — that which is ordained by authority. Way (orah), occurs five times — an ordinary path (vv. 9, 15, 101, 104, 128). Way (derek), used thirteen times — a trodden path. Word (dabar, or 'logos'), used twenty-three times — the matter or substance of what is said. Word (imrah), used nineteen times — the actual saying or speech (vv. 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172).

The fact is that all the synonyms for the Lord's Word used in the Psalm are capable of wide and flexible meaning. The poet nowhere specifies what “law/word” he has in mind, nor mentions any detail of a “law”. “The Law” (as an absolute expression, hattora) never occurs. The suffix for “Thy” is always added, and all verses from verse 4 on (except 115) address God. So the weight falls on communion with God, sustained in praise and entreaty by a great flow of references to His gracious Word. The numerous expressions for this would show its richness and many-sidedness — guidance, warning, promise, salvation, etc.

v.1-8The blessedness of the undefiled in the way.

v.1-3(vv. 1-3) The opening verses present the theme of the whole psalm — the blessedness of those who walk through this world in “the way” marked out by the Lord in His law, who “keep” His testimonies, and seek Him with the whole heart.

v.1-4Happy indeed will Israel be in their millennial blessings! They walk in the way of the Lord's law, — not the ten commandments, but as the New Testament tells us, "the law of liberty" (James 2:12), which involves the new birth. Only those born again will keep His testimonies, seeking the Lord with their whole heart (v. 2). They respond willingly to His commandment to keep His precepts diligently, not succumbing to iniquity, but choosing God's ways (vv. 3-4).

v.1-2To return, we have read in Ps. 118:19-20, "Open to me the gates of righteousness: I will go to them, and I will praise Jah; this is the gate of Jehovah, into which the righteous shall enter." But who are the righteous? This question Ps. 119 answers, illustrating that which will be true of Israel when the law shall be written on their hearts (Jer. 31:33). So it begins, "Blessed are the undefiled in the way, who walk in the law of Jehovah. Blessed are they that keep His testimonies, and that seek Him with the whole heart" (119:1-2). With this same word blessed commence Ps. 1; 32; 41; 112; 128. In other Psalms this appellation comes in descriptive of the saint in one way or another; for God's estimate of men down here is very different from that of the world. And now in this, the hundred and nineteenth Psalm, we are to learn what are some of the characteristics of any really entitled to such a designation. In the first Psalm we read of one delighting in the law of Jehovah. Here we see how fully that can be the case.

v.1-8Aleph. All here is introductory and general: the return after wandering and sorrowful experience; Jehovah's law or doctrine written within under the new covenant.

v.4-8(vv. 4-8) With the blessedness of God's way before his soul, the psalmist turns to God in prayer, admitting the authority of God to “command,” and our responsibility “to keep” His precepts. Moreover, there is the longing desire that the responsibility should be met; and, conscious of human weakness, the godly man looks to God to so direct his ways that God's statutes may be kept (v. 5). Thus walking, a good conscience will be maintained (v. 6); and, when the conscience is good, praise flows, not from formal lips, but from an upright heart (v. 7).

v.5-8True, fervent desire is evident in verse 5, "Oh that my ways were directed to keep Your statutes!" If so, the psalmist would not be ashamed when observing all God's commandments. Rather, he would praise the Lord, not in mere ritual, but in uprightness of heart, willingly learning God's righteous judgments (v. 7). Thus he has firm purpose, "I will keep Your statutes." If so, it is impossible that God would forsake him utterly (v.8).

Having cast himself upon God, the psalmist can say with confidence, “I will keep thy statutes,” though recognizing past failure, which leads to the cry, “O forsake me not utterly.”

v.9-12(vv. 9-12) The desire being awakened, the question is asked, How can a young man cleanse his path, and enjoy the blessedness of the undefiled in the way? The answer follows.

The young man is here mentioned because at the outset of a believer's path he needs this vital instruction. It is not here the cleansing of his sins that is considered, but the practical cleansing of his path. Sins are cleansed only by the blood of Christ, and God does this work for a believer; but the believer is responsible to cleanse his path, which involves a daily, practical separation from evil principles. The means of this is clear: it is the Word of God taken to heart that enables one to act with such effect (vv. 9-10)

The new born soul can rightly claim that with his whole heart he has sought the Lord; and consistently with this, he earnestly prays, "Oh let me not wander from Your commandments" (v. 10). How is this to be accomplished? By the individual's hiding God's Word in his heart. How good indeed to learn the verses of scripture, not merely by memory, but by heart! This will, certainly preserve us from sinning against God (v. 11).

Here is a soul with a question! He has sought to walk in a way that is pleasing to the Lord, but he is conscious of the defiling influences of the world around him. There has been defilement in thought and imagination. Some believers suffer from unclean thoughts or unclean suggestions from the enemy. This young man had been defiled in this way. Now he asks the question: “With what” shall I cleanse my way, my heart, my thought life? This verse gives us the first wonderful fact about the Word: it purifies. There are several New Testament Scriptures we can turn to in this connection: “Now ye are clean through the word which I have spoken unto you” (John 15:3). “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor.7:1). “Christ … gave Himself … that He might sanctify and cleanse it (the church) with the washing of water by the Word” (Eph. 5:25-26). The Bible gives us light, power and support, but we are responsible to keep ourselves from becoming defiled.

"Wherewithal shall a young man cleanse his way? by taking heed thereto according to Thy Word." The Word of God is that which has cleansing power for the believer. Bear in mind that we are not now speaking of that cleansing which, as guilty sinners, we get when we come to Christ. At that time we were cleansed in a very different way, even by the precious blood of Christ. But as believers we need the continuous washing, not of blood, but of "water by the word" (Eph. 5:26).

First, by watchful care to bring all his ways under the searchlight of God's Word (v. 9).

v.10Second, by casting himself upon the power of God to be kept from wandering in paths of his own lust and will. Conscious of his weakness and that right and honest desires will not in themselves keep him in the path of blessing, he whole-heartedly casts himself upon God (v. 10).

v.13-16(vv. 13-16) The way of the young man having been cleansed, he can bear testimony of others (v. 13), from a heart that is in the enjoyment of God's testimonies (v. 14), meditates upon them (v. 15), delights in them, and keeps them in mind (v. 16).

(vv. 12-14) The prayer of the godly to profit by these testimonies that appeal to the conscience. The soul desires to be so searched by the Word that it may discover that which God alone sees to be sin; that it may be kept from presumptuous sins; and, thus cleansed and kept, be acceptable in words, and heart, to the One who is his Redeemer.

v.14as the Lord Jesus Himself says, "I delight to do Your will, O my God' (Ps. 40:8), so the believer may say, "I have rejoiced in the way of Your testimonies as much as in all riches" (v. 14). Not that the believer can say that he actually does the will of God, as Christ does, but he has the same attitude toward God's Word as Christ has.

v.15-16Thus, the heart is moved to take time to meditate on God's precepts, not merely to acknowledge them as true; and to contemplate God's ways, not merely to observe them (v. 15). Such delight in God's statutes will cause one to remember, not to forget (v. 16).

In the thirteenth he expresses his own internal delight in Jehovah's law, and its effect in spiritual intelligence.

v.17-24The servant of the Lord an outcast stranger in an evil world.

v.19-20First, the one who serves, and is subject to God, in the midst of a rebellious world, will of necessity find himself “a stranger in the earth.” But earth's strangers are God's friends; hence the desire of the soul to walk in closest intimacy with God, — “Hide not Thy commandments from me” (cp. Gen. 18:17). Such an one values the intimacies of God. They fill his soul, not with occasional desire, but continual longing (v. 20).

Second, the servant of God finds he is, not only a stranger in the earth, but opposed by the wicked, who in their pride and princely prosperity heap reproaches and contempt upon the one who walks in lowly obedience of God. The godly man forms a just estimate of such. He sees they are rebuked of God and under a curse. There is no need to answer those whom God rebukes, and hence the psalmist is silent in the presence of their hard speeches, finding his delight and counsel in the testimonies of God.

v.ch.119The writer of the psalm is a servant of the Lord (v. 17); a companion of those who fear the Lord (v. 63); and a stranger in the land (v. 19).

v.17-24Gimel. Jehovah's goodness is asked according to and in His word, the delight and guide of the Israel of God, whosoever might despise.

(vv. 17-18) The young man who cleanses his way is prepared and meet for the service of the Lord (2 Tim. 2:21). He confesses that with God are the issues of life: he looks to the bountiful mercy of the Lord to spare him, to keep him walking in obedience, and to open his eyes to behold wondrous things out of the law. This is more than discovering in the law a rule of life. The natural man can do this much; only the servant with the opened eyes will behold “wondrous things.”

v.25-32The Lord the alone resource in the time of trouble.

v.25(v. 25) With the power of evil pressing upon his spirit, the godly man looks only to the Lord for relief. He does not seek to find relief by escaping from the pressure. He seeks God in the pressure, praying that God would raise his drooping spirits according to the comfort of the word.

v.26(v. 26) This confidence in God is the outcome of confession to God. The soul having made known all its ways to God was conscious of having been heard, “I have declared my ways and thou heardest me.”

v.27-28(vv. 27-28) Having confessed his own ways, the psalmist desires to be taught God's way, and God's wondrous works, and thus find relief from his felt weakness by God's strength.

v.29-32(vv. 29-32) Desiring God's way the soul prays to be delivered from man's way — the way of lying. He has confessed his way (v. 26), learned God's way (v. 27), refused man's way (v. 29), and chosen God's way (v. 30) — the way of truth. In the confidence that springs from this definite choice of the way of truth, the soul intreats the Lord that he may not be put to shame. Moreover, being 'enlarged,' or 'set free' from heaviness, he desires with renewed energy to run the way of the Lord's commandments.

v.25Verse 25 describes most graphically the condition of one reduced to a state of utter helplessness, — "My soul clings to the dust." In such a state there is nothing that one may do for himself, so that rather he can only depend on the Lord to revive him according to God's Word. Thank God that one Resource remains when all else fails! For revival we may surely have confidence in the God of resurrection and in the truth of His Word.

v.26"I have declared my ways, and You answered me" (v. 26). To receive God's answer, the declaration of our ways must simply be honest, which surely does not put us in the light we might prefer to have! And God's answer will certainly be for our correction, with instruction in righteousness (2 Tim. 3:16). Thus the psalmist asks, "Teach me Your statutes."

v.28-30"My soul melts from heaviness"(v. 28), that is, the burden of his weakness is so great that it becomes overpowering. Where will he find strength but in the Word of God? Anything contrary to this is "the way of lying," and we might all well pray to have this removed from us (v. 29), that we might be given God's law graciously. Thus, in contrast to "the way of lying" it is "the way of truth" the psalmist has chosen. "Your judgments I have laid before me:" it is this that engages his full attention.

v.31-32Thus, in clinging to God's testimonies, the heart of the believer may depend on the Lord that he is not put to shame. Running in the course of God's commandments involves the energy that is fully decided: it leaves no room for other pursuits, for it depends on God to enlarge the heart (v. 32).

v.25-32Daleth. The heart prefers abasement from and with God to ease without Him, but looks for enlargement to do His will with alacrity.

(vv. 33-34) The desire of the soul to be taught by the Lord the way of His statutes — “Teach me, O Lord.” Teaching, however, is not enough; we need the opened heart as well as the opened Scriptures, hence the prayer, “Give me understanding” (cp. Luke 24:27, 45; 2 Tim. 2:7).

(v. 35) Further we are dependent upon the Lord for any practical results that may follow divine teaching. So the prayer follows, “Make me to go.” Well indeed for every saint to pray these three prayers, and in their divine order, “Teach me O Lord,” “Give me understanding,” and “Make me to go.”

v.36-37(vv. 36-37) Following upon these requests, the psalmist remembers the two great hindrances to a walk of practical godliness: — the root of evil within — covetousness; and the incitement to evil from without, the vanity on every hand. The godly man prays that his heart may be kept from covetousness, and his eyes from beholding vanity.

v.38-40(vv. 38-40) Thus kept from evil within and vanity without, he prays to be established in the truth, and devoted to God, walking in His fear, and kept from any occasion of reproach in himself. In the knowledge that God's judgments are good, the godly man, with deep longing after the Lord's precepts, desires to be energized in the path of righteousness.

v.33-34If God is really the teacher, we may have confidence that we shall be taught in such a way as to keep His statutes consistently to the end (v. 33). In His presence we find understanding that enables us to keep His law —that is, the law of liberty, not the law of Moses. In fact, the whole heart will be involved in observing this deeply appreciated law (v. 34).

v.35-36Again, it is evident in verse 35 that the psalmist cannot trust his own energy, for he desires that God will make him walk in the path of His commandments. Of course, if we ask for this, we should certainly have the purpose of heart to submit to God's working. Actually, delighting in the path is only normal for a believer. Thus, God also is asked to supervise the inclinations of the heart to His testimonies, and not to covetousness (v. 36), for only those testimonies will keep us from selfishness.

v.37Similarly, in verse 37, we need the activity of God in our lives to turn our eyes away from looking at worthless things, for the eye affects the heart. The New Testament provides a beautiful positive to take the place of the negative in this verse: "Looking unto Jesus, the Author and Finisher of faith" (Heb. 12:2). The last phrase of the verse "and revive me in Your way" surely indicates that there has been failure for which revival is needed, that is, the eyes have been drawn by vanity, which may all too easily allure us.

v.38-40Then follows the deeply needed request, "Establish Your Word to Your servant"(v. 38), for scripture should not be merely an intermittent enjoyment, but so deeply established in our souls as to be our constant source of instruction, correction and guidance, and specially so for one who is devoted to fearing God. As well as asking that his eyes be turned from vanity, he now asks that God may turn away his reproach. Of course, reproach comes from others, and he admits he dreads this, and can only depend on the Lord to nullify it (v. 39). "For Your judgments are good" in contrast to the reproachful judgments of the ungodly. Every believer may well echo the words of verse 40, "I long for Your precepts", for these will revive us when we fail.

v.33-40He. The need of Jehovah's teaching, in order to obey and be kept, is here spread before Him.

v.41-48A prayer for the Lord's deliverance, that the godly man may silence the reproaches of the wicked.

(vv. 41-43) The psalmist looks to the Lord for deliverance from his enemies according to the Word. Thus will there be an answer to those who reproach him with being forsaken of God. He had put his trust in God's Word; if abandoned of God the Word of truth would be utterly taken out of his mouth. He would have no answer to the reproaches of the wicked. He has confidence in delivering grace, for his hope is in God's judgments.

v.44-48(vv. 44-48) In the confidence of an answer to his prayer, the psalmist anticipates the blessedness of God's deliverance. The delivered man, free from the opposition and reproaches of the enemy, would continually keep the law and walk in liberty. In freedom of soul he would have no shame in speaking of God's testimonies before the greatest on earth. This, surely, is ever God's order from His servants: first, to “keep” the Word in the soul; followed by a right “walk” — the Word having its practical effect in the life; finally, to “speak” to others, the lips speaking of that which is expressed in the life.

v.47-48Further, the heart of the godly man delights in that of which he speaks. Loving the Lord's commandments his lips find no shame in speaking of that which fills his heart (cp. Ps. 14:1). He would openly avow his allegiance to God's commands — for such is the force of lifting up the hands — with no mere lip profession, but as an avowal of the law that he loved. Moreover, that which he loves would be the theme of his meditations.

v.41-43The many mercies of the Lord, as well as His one great salvation are found here as the basis of the confidence of the child of God (v. 41). Thus, by God's Word, he will overcome the reproaches of men. This Word being his only source of help, it is understandable that he desires that that Word should never be taken out of his mouth (v. 43). It is by this that he answers his oppressors, and his only hope is in the ordinances of God.

The opposition of the world is realized, but without alarm. He will speak of God's testimonies before kings, and not be ashamed; and will delight himself in His commandments which he has loved. These things, I think, go together. The former is an exemplification of the latter: while the boldness of the confession of the truth maintains the joy of it also in the heart. So it ever is.

v.41-48Vau. The taste of the grace of Jehovah, of His salvation as here expressed, is next craved for courage and fidelity.

v.49-56Confidence in the Word of the Lord in the presence of the derision of the wicked.

(vv. 49-50) God has caused His servant to trust in His Word; therefore, with the utmost confidence, he can look to God to fulfill His Word. He knows that God must be true to His Word. This confidence in the stability of God's Word had been his comfort in the midst of affliction. His confidence in the Word was the outcome of being quickened by it.

182 But the soul has counted on God's word; God has taught and led the soul to do it, and now it looks for God to put His Amen to it (man through grace, having put his). This confidence of faith in God's word had been its comfort in affliction. There was that which was firm and stedfast for hope, and brought in God's faithfulness and testimony - Himself in hope to the soul, when all circumstances around were adverse, and nothing to lean on. And this is comfort, true comfort, in affliction; but it looks to God to fulfil His word - knows He cannot but do it. That very word had quickened the soul itself to do it. This lowly patient obedience, meekly accepting reproach, had been the scorn and derision of the proud; but faith in His word had kept the soul from swerving. It kept fast in the sorrow. It looked back to God's ways of old, when His hand had been stretched out. What made it obedient made it confident: that is, God was looked to, and this kept the vision and memory of faith clear. It counted on faithfulness, and it remembered judgments; for all this is the government of God. And His ways of old are ever the thought of Israel in the psalms, and, in their place, we can think of them; though our hope be elsewhere, as Christ's, in whose favour, when all was tested, it was not made good; but the better portion of resurrection was the answer for us.

v.49-52Verse 49 reminds us of the words of the repentant thief who was crucified with the Lord Jesus, "Lord, remember me when You come into Your kingdom" (Luke 23:42), It may seem unnecessary to ask the Lord to remember, but we know that He makes allowances for the weakness of our faith. The Word of God had caused the palmist to hope, and the Lord certainly could never forget that. In fact, it was his comfort in his affliction: it had not only given him hope, but life, the life that is life indeed. Though the proud had him in great derision, he was at rest in firmly resisting any temptation to turn aside from the law of God. For he remembered God's judgments of the past and in those he found genuine comfort (vv. 51-52).

v.53-54Being comforted himself by the truth of God's Word, it is understandable that indignation had taken hold of him because of the wicked who turn totally away from the law of God. This indignation is comparable to the anger of the Lord Jesus when the Pharisees showed their hardness of heart in not even answering His question, "Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?" (Luke 6:9). Thus, their contempt for the Word of God and their cruel attitude toward a crippled man rightly drew forth His anger. This was not anger for the way He Himself was treated, but because God's Word was opposed and man's need despised. But God's statutes were the subject of the psalmist's songs, songs which lift the soul above the level of circumstances, though those circumstances were in scenes of transitory pilgrimage.

v.55-56"I remember Your name in the night, O Lord" (v. 55). Thus, not only when conditions were light and clear, but with darkness pressing around, the name of the Lord was a sustenance and refreshment for him, that he would keep God's law whether people were watching or not. This had become his constant possession, which is in fact the case for all who keep God's precepts.

But the Psalmist was a wise man, made wise by the Word that he loved, and though he felt the hard words that were spoken against him, and felt them keenly, he did not retaliate, he does not seem to have thought it worth his while to defend himself. He turned to God and His word. He says “ But THY SERVANT did meditate in THY STATUTES. ” Wise man, he knew the source of hope and comfort and peace. It was the word that had caused him to hope (v. 49), and that same word was his comfort in his affliction (v. 50). We are reminded of a beautiful New Testament word, “That we through patience and comfort of the Scriptures might have hope” ( Rom. 15:4).

v.57-64Blessing through having the Lord for the portion of the soul.

v.57-58(vv. 57-58) The godly man acknowledges that the Lord is the portion of his heart. The immediate result being that he desires to do the will of the One who is his portion — “I have said that I would keep Thy words.” Moreover he desires to be in the favour of the One whose Word he obeys, “I intreated thy favour with my whole heart.”

v.59-60(vv. 59-60) The desire to obey the Word, and enjoy the favour of the Lord, of necessity leads to exercise of heart as to his ways. Are they suited to one who has the Lord for his portion? Therefore, he says. “I thought on my ways;” with the practical result that he turned his feet to the testimonies of the Lord, not reluctantly, but with diligent haste.

v.61-62(vv. 61-62) The one who is set to obey the Lord will at once find that the wicked are against him; but having the Lord for his portion, he is steadfast and unmoved. However much evil presses upon him he does not forget the Word. At midnight — the darkest moment — he can rise to praise the Lord.

v.63-64(vv. 63-64) Freed from the bands of the wicked he finds that having the Lord for his portion brings him into fellowship with others that fear the Lord and keep His Word. Thus in the midst of evil he discerns the mercy of the Lord, to find that it is greater than man's evil, “The earth, O Lord, is full of thy mercy.”

v.57-64Cheth. Here the heart rises to Jehovah Himself; so that wicked men's hands were powerless to make the law forgotten, or His mercy unseen everywhere.

v.65-72Blessing through the chastening of the Lord.

v.65-67(vv. 65-67) The servant of the Lord justifies God in His dealings, however painful. “Thou hast dealt well with thy servant.” Time was when the servant dealt ill with God, for he says, “I went astray.” Then God, in mercy, dealt with him in chastening — “I was afflicted.” His will broken by affliction, he now submits to God's will.

v.68(v. 68) He recognizes that behind all God's dealings in chastening there is the goodness of God, so that he can say, “Thou art good, and doest good.” God being good he desires to be taught of God.

v.69-70(vv. 69-70) When going astray the wicked were indifferent to the godly man: now that he has returned to the path of obedience, they speak lies concerning him. But the lies of the enemy only energize the psalmist to keep the truth with his whole heart. The wicked in their prosperity are perfectly indifferent to God's law; the restored soul delights in it.

v.71-72(vv. 71-72) He has learned in affliction to value the Word above the thousands of gold and silver in which the proud boast; hence he can say, “It is good for me that I have been afflicted.”

v.65-66Whatever the circumstances, all believers may wholeheartedly say that God has dealt well with us (v. 65), just as His Word has assured us. Having such assurance, it is only normal to desire to be taught good judgment and knowledge, for the truth of God's commandments is such that we may surely fully believe them (v. 66).

v.67-68Surely, we all know the truth of verse 67 (at least the first part): "Before I was afflicted, I went astray." The affliction was most necessary, and certainly works together for good to those who love God, leading them to keep His Word. With utmost confidence concerning God, we may gladly say, "You are good" (v. 68). This is in contrast to all others, as the Lord Jesus told a ruler in Israel, "No one is good but One, that is, God" (Luke 18:19). If the ruler had only realized that Jesus is God, he would not have addressed Him as he did. But since God is absolutely good, therefore it follows that He does good. And this being true, are our hearts not moved with deep desire that He might teach us His statutes?

v.69"The proud," that is, those who think they are good, have forged a lie against others whom they think not so good as they. But in the final analysis, will a lie ever hurt us? No! For God makes all things work together for good to those who love Him, so that our hearts may be fully free to keep God's precepts. This very attitude gains a complete victory over all the falsity of the enemy. In fact, the word, "Thessalonians" means "victory over falsity." The young assembly there had gained such a victory because, as Paul assures them, "When you received the Word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the Word of God, which also effectively works in you who believe" (1 Thess. 2:13).

v.70-71"Their heart is as fat as grease" (v. 70), that is, those who were proud of themselves had virtually insulated their hearts against the truth of God, which leaves people grossly obtuse. How great is the contrast in the believer, who delights in God's law! In fact, he fully recognizes that it has been good for him

v.71to be afflicted, for the affliction serves to teach him the statutes of God (v. 71).

v.72For God's law is itself wealth beyond silver and gold multiplied by thousands (v. 72). Surely every believing heart agrees with this!

v.65-72Teth. It is a soul profiting by affliction, and confiding all the more in Jehovah, to learn His statutes, better than thousands of gold and silver.

v.73-80God acknowledged as the Creator, and justified in all His dealings with His creature.

v.73-74(vv. 73-74) The Lord's servant, acknowledging that he is the creature of God's hands, pleads for understanding that he may learn the will of God in order to walk suitably to his Creator. The one that thus owns God, and confides in His Word, will be gladly acknowledged by all that fear the Lord.

(vv. 75-77) Moreover, he not only owns that God has fashioned him, but, he justifies God in all His dealings with him. Even in afflicting him God had acted in faithfulness. While submitting to God's faithful dealings, he can, in the midst of affliction, count upon God's merciful kindness to comfort him, and in His tender mercy to spare him. He can thus plead with conscious integrity, for God's law is his delight. Time was when he went astray, and sought his own will; now he delights in God's will.

v.74-76Those who fear God will be glad to recognize one another and enjoy their fellowship, because their mutual hope is in the Word of God (v. 74), and they have full confidence that His judgments are right. This involves the recognition that it is God's faithfulness that sees fit to send affliction to His servants. Yet along with the affliction he desires God's merciful kindness to be his comfort (v. 76). These are not contrary one to another, both being fully in accord with the Word God has spoken.

v.77-79Such tender mercies are a felt need to enable one to really live in accordance with God's law in which he delights (v. 77). If anyone is to be ashamed, let it be the proud who do not hesitate to act in falsehood, treating the godly wrongfully. But rather than responding with resentment to such treatment, the psalmist is purposed to spend his time more wisely in meditating on God's precepts. This is certainly an example we should diligently follow, as is implied in verse 79, "Let those who fear You turn to Me." Others should recognize that the godly are wrongfully used, and they will do so if they know God's testimonies.

v.80With simple, earnest desire the psalmist ends this section with the prayer, "Let my heart be blameless regarding Your statutes, that I may not be ashamed."

v.73-80Yod. Jehovah is looked to as a faithful Creator, and those that fear Him counted on. As He afflicted for good, so would He show loving-kindness.

v.81-88The exercises of a saint whose prayer remains for a while unanswered.

v.81-84(vv. 81-84) The godly man in trouble had looked to the Lord for comfort (v. 76), but the answer is delayed and the pressure expands. He faints for deliverance; the eyes fail in looking for the fulfilment of the word. He becomes dried and withered in soul like a bottle in the smoke. Nevertheless, the deepening trial only serves to bring out his confidence in God. His soul may faint, but hope in the Word of God remains: his eyes may fail, but faith still looks to God for comfort. His soul may be withered, but it does not forget God's statutes. Life is brief, the days are slipping away; when will God end the trial?

v.85-87(vv. 85-87) In confidence of heart, the afflicted soul spreads out the trial before God. The proud had digged pits to entrap him; they persecuted him wrongfully; they almost consumed him from the land. Moreover, not only do the wicked oppose the people of God but, they oppose God Himself. Their actions are not after God's law; they are wrongful in God's sight; they forsake God's precepts. God is not unmindful of the sorrows of the saints, and He cannot ignore the evil ways of the wicked.

v.88(v. 88) In the consciousness of this the saint turns to God, not only for outward deliverance, but for inward quickening that, revived in soul, he may be able to walk in obedience to the Word.

v.81-83The psalmist here is seen to be deeply affected to the point of fainting (v. 81), but by grace realizing that his one hope is in the truth of God's Word. The trial by means of the cruelty of enemies seems to him to be greatly prolonged. His eyes fail to find the help they need in searching the Word of God, so that he questions when God will comfort him (v. 82). He had become like a wineskin in smoke. The wineskin was for holding the wine that makes glad the heart of man, but its purpose had been defeated by such obscurity (of smoke) that he felt dried up and unable to function properly. "Yet," he says, "I do not forget Your statutes (v. 83).

v.84In verse 84 he questions as to the fact that his days are so short, and yet God does not intervene for his defense against those who continue to persecute him. But if we look at things from the viewpoint of our limited days, we fall short of having a proper viewpoint. For one day is with the Lord as a thousand years and a thousand years as one day. Yet we all have great difficulty in accepting the viewpoint of God.

v.85-88He continues to speak of the way he is treated by the proud, who have dug pits for him, in complete ignorance of God's law (v. 95). Though all God's commandments are faithful, the ungodly completely ignore this fact and persecute the godly wrongfully. He appeals therefore to his one source of hope, "Help me!" (v. 86). Is this in vain? Certainly not. Though he feels the enemy has almost ended his existence on earth, yet he has confidence that God can revive him, for he appeals on the basis of God's lovingkindness (v. 88). Nor does he plead this only for his own comfort, but in order that he may keep the testimony of God's mouth.

v.81-88Caph. Here the prayer is instant, as the iniquity grows apace, and weakness is realised in the severest trial. It is not the hope of the Christian, who like Christ are to go on high; but deliverance, as Israel expect and shall have, by judgments executed manifestly on the enemy.

v.89-96The abiding faithfulness of God to His immutable Word, the stay of the godly in the midst of trial.

v.89(v. 89) The godly man, looking beyond his trials, sees that God's Word is “settled in the heavens.” Thus beyond the reach of man, it is unaffected by all that takes place on earth.

v.90-91(vv. 90-91) Not only is God's Word settled in the heavens, but, on earth God is faithful in fulfilling His Word throughout all generations. Moreover, creation is the abiding witness of God's faithfulness to His Word. All created things continue according to the fixed laws by which they were set in motion. They are His servants doing His bidding. Thus the purpose of God is settled in the heavens; the faithfulness of God to carry out that purpose continues on earth; and all created things in heaven and earth bear continual witness to this faithfulness of God.

v.92-93(vv. 92-93) The psalmist has thus expressed his confidence in God's Word. There comes a time, however, when his faith is put to the test. Adverse circumstances are allowed of such an overwhelming character that to sight they would appear to be beyond the control of God. Will the tried soul, in these circumstances, retain its faith in God? It is indeed sustained, for in his inward soul he delights in God's Word, when, in his outward circumstances, he can no longer see God's hand. With this inward delight in God's Word the soul is revived.

v.94-96(vv. 94-96) As quickened and revived, the godly man can say, “I am thine.” He had prayed for comfort (v. 76), and waited for comfort (v. 82); now he receives the comfort in learning the settled purpose of God. However, he still looks for final deliverance from his enemies, who have waited to destroy him. While waiting for God's salvation, he finds his present strength in considering God's testimonies (v. 95). Around him he sees nothing but universal failure. Amongst men nothing reaches to perfection. Nevertheless, he finds that God's Word is exceeding broad — broad enough to reach to every detail of life, and thus guide in every circumstance that can arise.

v.89-91shows that, being with God, the believer is perfectly safe, for He is the God who governs in perfection. In fact, His Word is settled forever in heaven, the place of rule, a wonderfully calming assurance. And His faithfulness endures to all generations. How precious a resting place! The earth has remained because God established it. So that both heaven and earth continue according to the ordinance of God. They are His servants (v. 91).

The psalmist realizes too that unless God's law had been his delight, he would have perished in the affliction the Lord allowed to try him. how true for us too, that if we neglect the Word of God, present results can be calamitous. But when one has purposed to live by the truth of God's Word, he will not forget those valuable precepts (v. 93). It is by these that one really lives, for God is the life-giver.

v.94-95May we ever take to heart the truth, "I am Yours." If this is so, then God has exclusive rights over every aspect of our lives. He will save us also from all the opposition of the enemy and all the temptations that try us, just in the measure in which we realize this wonderful fact, that we belong to Him. The wicked are a constant menace to the safety and welfare of the people of God, actually desiring their destruction. But faith can rise high above any fear of such evil, by simply considering God's testimonies (v. 95).

v.96The psalmist had in experience seen the consummation (or the end) of all perfection; that is, the perfection that man seeks always has an end, a limit, but this is in contrast to the commandment of God, which is "exceedingly broad." Just as eternity has no limit, so it is with the Word of God. We may think God's Word is limited to 66 books, but actually the 66 books bear witness that the truth of God's Word is infinitely great. Many have borne witness to the fact that, though they have searched scripture for years, they still find gems of truth that had never occurred to them before. God's Word is like a living tree that continues bearing abundant fruit interminably.

v.89-96Lamed. The stability of Jehovah is seen on high, His purpose emanates thence infallibly, but establishes earth too, the universe being His servant. Then its moral power is owned, and by it the conviction that the soul is His, attending in the midst of malice to His testimonies, and in the sense of total failure feeling the all-embracing value of what expresses His mind.

v.97-104The effect of the Word when loved for its own sake.

v.97(v. 97) The godly man expresses his affection for the Word. It is loved, not simply for the blessing that it brings, or the effects it produces, but for its own sake. That which the psalmist loves is the subject of his meditation all the day.

v.98-100(vv. 98-100) Results follow from the Word having its place in the affections. It makes the godly man wiser than his enemies. So Peter and John found when before the Jewish leaders: and again Stephen, whose enemies were “not able to resist the wisdom and the Spirit by which he spake” (Acts 4:13-16; Acts 6:10).

v.99-100Further, the Word in the heart is above all teaching, however good and right in its place; therefore by the Word the godly man can acquire understanding above all his teachers. Again, the Word when loved and obeyed, will give more understanding than all the human experience of the aged.

v.101(v. 101) Moreover love for the Word not only produces inward effects in the soul, but it has a practical effect upon the walk. It turns the feet from every evil way, so that in separation from evil the Word can be obeyed.

v.102(v. 102) Above all, the Word held in affection brings the believer into direct contact with God, “thou hast taught me.” (cp. Luke 10:39; 2 Tim. 2:7). This is the secret of a wisdom beyond anything that can be acquired from man, teachers, or human experience. It is a wisdom acquired in the presence of God, and held in faith with God.

v.103-104(vv. 103-104) Thus loving the Word, and realizing its blessed effects, it becomes more precious to the soul than natural things however sweet. The one who knows the sweetness of the Word not only has understanding to discern between good and evil, but learns to refuse the evil, and thus say, “I hate every false way.”

v.97-98We have already seen in various ways the truth expressed in verse 97, "Oh, how I love Your law! It is my meditation all the day." But the psalmist adds, "You, through Your commandments, make me wiser than my enemies" (v. 98). Thus, however weak and dependent we may be otherwise, the truth of God so nourishes the soul that the believer finds a wisdom that is far higher than the world understands. The source of the world's wisdom is so empty that it gives no sustaining help to its devotees, while God's commandments remain "ever with me" to lift the soul above the level of mankind generally.

v.99-100Unbelievers, taking the place of teachers, only manifest their ignorance compared to their pupils who learn directly from the Word of God. Sadly, there are many teachers of this kind who think they are well informed, but have not the slightest knowledge of what the God of glory says! But if God's testimonies are our meditation, we shall understand more than teachers of advanced age, — particularly so when one keeps God's precepts (vv. 99-100). The Word of God provides for us, not only intelligence, but incentive to obey.

v.101-104This involves too the energy to restrain our feet from any evil way (v. 101). We shall not depart from God's judgments when we realize it is God Himself who has taught us, not merely one who claims to be representing God (v. 102). God's words thus become sweeter than honey in our experience (v. 103). True understanding being communicated through God's precepts renders the soul firmly decided to hate every false way (v. 104)

v.97-104Mem. Here it is love of Jehovah's law, leading to meditation, and with blessed results in wisdom and moral ways.

v.105-112The effect of the Word on the path of the believer

v.105(v. 105) In the last section the Word filled the heart; in this it is acknowledged as a guide to the feet; and not only does the Word keep the feet from evil, but it marks out a path for the saint through this world.

v.106(v. 106) In order to benefit by the light of the Word, it must be obeyed. Hence the saint devotes himself to perform the Word, here referred to as the Lord's “righteous judgments” in contrast to man's unrighteous ways.

v.107-108(vv. 107-108) However, the path the godly man has to tread is often one of deep affliction; even so, the light of the Word reveals a path through the trial. Thus, in this instance, there is no prayer for deliverance, but the desire to be energized in the trial (v. 107), to offer acceptable praises in spite of it, and to be taught of the Lord through it (v. 108).

v.109-110(vv. 109-110) So real is the trial that the godly man's life is continually in his hand, while surrounded by the snares of the wicked (1 Sam. 19:5; Job 13:14). Nevertheless, the continual presence of evil does not lead to the Word being forgotten: having the light of the Word the soul escapes the snares of the wicked.

v.111-112(vv. 111-112) The Word that guides the godly through all trial remains as his eternal heritage, even when trials are forever past. He rejoices in it; the set purpose of his heart is to walk in obedience “to the end.”

" Thy word is a lamp unto my feet, and a light unto my path " (v.105)

And after we have received life the word shows us the way. Many years ago when I was young, junior school age, I was given an autograph album and in the manner of strange children I would get anyone and everyone to write in it; I would thrust it under the noses of visitors to the family home - usually visiting Christians who would then feel obliged to write some words of instruction, encouragement or advice. This was many years ago, but even after all this time there was one message that I remember. It was actually written in by one of my sisters, and it was this verse (Psalm 119:105), she drew a lamp to go alongside of it. That was the message that she felt I needed and there can hardly be any better advice for a young Christian than to remember and act upon this verse. We will only go God's way if we follow His word. It is so easy to use our own way of thinking, but if we not following His word then we are going the wrong way, of course. I am sure that there are many who will take a certain path sincerely believing it to be the right way, but do it based on an ignorance of God's word - clearly, to follow God's word we need to know it.

But you will remember that in the same verse from which I have already quoted, the word of God is compared to a light as well as to a lamp. The verse reads, "Thy word is a lamp to my feet and a light to my path" (Ps. 119:105). You will observe that the lamp is useful for the feet, while the light shines upon the path. For the word of God not only supplies direction for your next step, but also the principles which should govern your conduct generally. The light shines on the way ahead of you.

We have first the steadfast purpose of heart which underlies all true obedience. And this is based upon the consciousness of what the Word is, — a light shining amid the darkness of the world, and which reveals the footpath, sure if narrow, through it. The path is not dark, if the world is; and the wayfarer resolvedly undertakes it: he will keep the judgments of righteousness, the decisions of God as to good and evil which largely (but not wholly) define his way.

191 It is remarkable to how many things the word applies. In the last section the heart and affections were engaged in it for its own sake, leading to wisdom. Now it is a guide to our path through the world in which we walk, a very different service. It "is a lantern to my feet and a light to my path." This it is. It is the means of a right walk, not merely because it sets the heart right, but as casting light on this world; yet not merely light on this world, such as it is, but on our path through it. So Christ does not merely detect by practical righteousness, but he that follows Him has the light of life. It shews the path of the law, to us of divine life, through the world. But withal it never loses the character of obedience; here of course in Jewish form: "I have sworn and will perform it: I will keep thy righteous judgments"; yet here, I think, with a decided moral estimate of their character in contrast with man and the world. It is not testimonies here, which is for oneself; righteous judgments are the contrast of God's ways and man's ways.

v.113-120God and His Word, the resource of the one who refuses man's vain thoughts.

v.113-114(vv. 113-114) The believer hates the reasoning of the double-minded man (JND), the one who halts, or wavers between two opinions.

v.113-114(Comp. 1 Kings 18:21, and James 1:6-8). In contrast to such he loves the Word that reveals the mind of God. This hatred of man's thoughts, and love of God's Word, arouses the hatred of man. In the presence of this opposition, God and His Word are the alone resource and confidence of the soul, “Thou art my hiding place and shield: I hope in thy word.”

v.115(v. 115) However, to have God for our protection demands separation from evil. Therefore, evil doers are desired to depart, for the godly man has definitely decided to walk in obedience to God.

v.116-117(vv. 116-117) As a separate man he can look with confidence to be upheld by God in the presence of evil, so that he may not be put to shame before his opposers by any failure on his part. Only as he is held by God will he be safe, and free to continually give heed to God's statutes.

v.118-120(vv. 118-120) He sees that those who wander from God's statutes are “set at nought” (JND). They come to nothing and are treated as dross in God's sight. The judgment of such fills the soul with holy fear.

v.113The number of those who cannot be trusted is greatly multiplied today, and the attitude of the believer toward them is to be that of refusing all fellowship with them (v. 113). Being double-minded, they will commend goodness at one time, and in the next breath condemn it; or condemn evil at one time, then side with it when it suits their purpose. But the believer may fully say at all times, "I love Your law," the law that invariably loves good and hates evil.

v.114Though dangers from the hosts of evil lurk on every side, yet God is a perfectly safe hiding place away from the danger, or a shield in the very face of it (v. 114). The believer's hope, (settled and secure) is in God's Word, which is forever settled in heaven.

v.115-116He firmly therefore bids evildoers to depart from him, for he has chosen to keep the commandments of God (v. 115). He counts on God to uphold him, for this is consistent with God's Word. In this is true life, being dependent on God to preserve him from being ashamed of his hope (v. 116).

v.117-119"Hold me up," he prays, "and I shall be safe." Being dependent on the hand of God to uphold him, he will be safe and enabled to observe God's statutes continually (v. 117). On the other hand, those who willingly stray from His statutes may expect to be rejected, for their deceit is not only a manipulation of the truth, but deliberate falsehood. God discerns the inward motives. He puts away all the wicked of the earth like dross. It is not merely that He purges the dross from the silver, but rather that there is no silver in them whatever: they are all dross (v. 119).

v.119-120But the very fact that God disposes of the dross is an added reason for the believer to love His testimonies. The judgment of the wicked thus serves to strengthen the faith of the godly. It produces such a healthy fear of God in a saint that he trembles at the contemplation of so great a Creator, and his soul is subdued by the holy fear of His judgments.

v.113-120Samech. Wavering and evil-doing are deprecated as heartily as Jehovah's law is loved. But the need of being sustained is expressed, as on the other hand Jehovah's summary dealings with the deceitful and wicked; for indeed He is to be feared.

v.121-128In the midst of evil, ripe for judgment, the upright soul looks to God to secure its good.

v.121-122(vv. 121-122) Conscious of his own uprightness, the psalmist can, with a good conscience, look to God not to be forsaken, “Leave me not to my oppressors.” But while appealing to God on the ground of his own integrity, it is to God, Himself, the servant looks to vindicate him against pride and oppression, and not to his own estimate of his righteousness (cp. 1 Cor. 4:4-5).

v.123-125(vv. 123-125) Having turned to God, he waits for God's Word of “righteousness” to deliver him from his enemies, and God's “mercy” to deal with himself. As God's servant he desires, not only deliverance from evil, but, to be instructed in the truth, to have his understanding opened that he may know God's testimonies, and thus learn God's mind.

v.126(v. 126) Further the servant of the Lord discerns the time (cp. Luke 12:54-59). He sees that God's authority must be maintained, and that evil is ripe for judgment; so that the extreme of evil gives the assurance that deliverance is at hand.

v.127-128(vv. 127-128) The knowledge that God is about to act in judgment only makes the true soul increasingly value God's Word. Its value is esteemed far above the gold that man values so highly. God's precepts about “all things” are seen to be right. All is measured by the Word, and all that is false is refused.

v.121-124But the believer is seen as still in the midst of oppressors who seek his destruction. Therefore, he is kept in prayerful dependence on the One who alone can sustain him. He has consciously sought to act in justice and righteousness, and asks that he be not left to the will of his oppressors. Can he count on God being His surety? Yes indeed! (v. 122), and the result of this is always good. those who are proud are always seeking to oppress the godly, so their resource is in God alone. He finds that his eyes are not enough to sustain him in seeking God's salvation and His righteous Word (v. 123). The eyes speak of discernment, and if we depend on our own discernment we shall indeed fail. Therefore, he needs God Himself to deal with him according to His mercy, not according to His righteousness, though His righteousness will always be involved in His dealings. But God's mercy is necessary if we are to be taught God's statutes.

v.125-126"I am Your servant," he says (v. 125), and this being so, he must depend on God to give Him understanding in order to know His testimonies. It is impossible for him to counteract the contempt of enemies who consider God's law as void; therefore, he affirms it is time for God to act. There is no doubt that God will act in this matter, but the time of acting is altogether His to decide.

v.127-128"Therefore, I love Your commandments more than gold, yes, more than fine gold" (v. 127). It is his utter dependence on God that moves him to love God's commandments more than all earthly riches. God's precepts he recognizes to be right in every matter, and all that is contrary he hates.

v.121-128Ain. Hence he looks for Jehovah to act, not only on His servant's behalf but in vindication of His law.

v.129-136The effect of the Word as light in the soul.

v.129(v. 129) The godly man expresses his appreciation of God's Word in itself, apart from the blessing that it brings. It is wonderful, therefore it is cherished.

v.130-132(vv. 130-132) There is also what the Word does: it gives light and understanding — light, where it enters, and understanding where there is simplicity. Moreover, it creates a thirst and longing, which can only be met by the mercy of God fulfilling His Word, and thus doing as He is wont to do to those that love His Name.

v.133-136(vv. 133-136) Where the light finds an entrance there is the desire on the part of the believer for a condition in accordance with all that the light reveals.

v.133First, as to himself, the godly man desires that his steps may be governed by the truth, and not by sin, as in the natural man (cp. John 8:32).

v.134Second, as to his circumstances, he desires that he may be delivered from the oppression of man, in order to obey God.

v.135Third, as to God, he desires to sit a learner at His feet in the conscious sunshine of His favour (cp. Luke 10:39).

v.136Fourth, as to the wicked, he is filled with sorrow as he thinks of their portion in disobeying the Word.

v.129In rightly considering God's testimonies, David finds them wonderful, for a believing heart cannot but wonder at the wisdom, grace, righteousness and pure truth of all that God has seen fit to reveal. And when one recognizes this, the whole heart is engaged in desiring to keep these testimonies (v. 129).

v.132"Look upon me" (v. 132). This seems a contradiction of Isaiah's prayer, "Look away from me" (Isa. 22:4), but each of these cases considers the matter from a different viewpoint. Isaiah was considering the fact of his being naturally sinful, so that he did not expect the Lord to even desire to look at him, rather, to look upon the face of God's Anointed (Ps. 84:9). But in our present verse the psalmist desired the Lord to look upon him in his circumstances of need, to show mercy to his afflicted servant. This was, and is, God's custom toward those who love His name.

v.134The psalmist now prays also to be redeemed from the oppression of man. This is not redemption from the guilt of his own sins, which is the obtained blessing of every believer today, but rather the practical liberation from the oppression that men seek to deliberately impose on believers. The reason for his praying thus is that he may keep God's precepts — a worthy object indeed.

v.135"Make Your face shine upon Your servant" (v. 135). This is actually what God has done in sending the Lord Jesus to this world, as 2 Corinthians 4:6 tells us, "It is God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." Israel will recognize this when by grace the nation is broken down in true repentance to receive their blessed Messiah. Then they will indeed have a heart to learn God's statutes.

v.136Then too they will be so affected that "rivers of water" will run down from their eyes in considering that men do not keep God's law (v. 136). But it is only after we are saved by God's grace that the unutterable sadness of men's unbelief causes us such sorrow. Well may we mourn over the unbelieving condition of countless thousands of mankind who refuse to bow to the authority of the gracious Lord of glory!

v.129-136Pe. The intrinsic and real efficacy of Jehovah's revelation is here expressed, with the spiritual desire created by it.

v.137-144The maintenance of the rights of God in a world of evil.

v.137-138(vv. 137-138) The psalmist recognizes that God is righteous and all His judgments in accord with Himself. His testimonies — the witness of Himself and His ways — are according to righteousness, and very faithful, in contrast to man's testimonies which, too often, are given only to deceive.

v.139-141(vv. 139-141) The recognition of the righteousness of God and the faithfulness of His testimonies brings the God-fearing man into conflict with those who forget God's words. His earnest zeal in conflict with evil was not simply hatred of evil, but rather love of the truth. He can say of God's Word, “Thy servant loves it.” Nevertheless, the one who is zealous for the Word in a scene of evil will be insignificant and despised in the eyes of the world. Even so, the servant of the Lord does not forget His precepts.

(vv. 142-144) He knows the truth will prevail, and that God's righteousness is everlasting. Enemies may surround him, trouble and anguish may take hold of him, but trial and sorrow will pass away, while the righteousness of God's testimonies will abide. Therefore, he finds his delight in God's commandments, and looks to God for guidance into the path that leads to life beyond all trouble and anguish.

v.137-138Though in this section the psalmist feels the pain of the trial that comes from outside, yet he begins with the firm confidence that the Lord is righteous, a contrast indeed to the enemies, and therefore a precious basis for appealing to Him. His judgments are upright, not influenced by change whether to the right hand or to the left. His testimonies given as commands to be obeyed are righteous and very faithful. Wonderful anchor for the soul!

v.139-140"My zeal has consumed me, because my enemies have forgotten Your words" (v. 139). However feeble our zeal may be, when the object of that zeal is the Lord Jesus, it kindles a consuming fire in the soul., particularly when there are enemies to contest the truth of God's words. For to the believer God's Word is very pure, untainted by the least adulteration, and the very nature of one born again is to love that Word (v. 140).

v.141-142Every believer surely sympathizes with the expression of verse 141, "I am small and despised," that is, considered of no account. Yet in contrast to the haughty pride of unbelievers, "I do not forget Your precepts." For God's righteousness is not temporary, but eternal, and His law is truth, never compromised by the slightest error or deceit.

v.144Verse 144 is very similar to verse 142, though in verse 142 it is God's personal righteousness that is seen to be everlasting, while in verse 144 the righteousness of His testimonies is shown to be consistent with His character, therefore everlasting. The psalmist then asks for understanding, no doubt as regards these testimonies, by which he could really live.

v.137-144Tzade. Here the righteousness of Jehovah's judgments and testimonies predominates, which he forgot not, if others did.

v.145-152Whole-hearted dependence upon the Lord when surrounded by enemies bent on mischief.

v.145-146(vv. 145-146) The psalmist expresses his whole-hearted dependence upon the Lord, seeking the consciousness that his prayer is heard. True dependence leads to obedience, therefore, he adds, “I will keep thy statutes.” Further, he desires, not only to be heard, but that his prayer may be answered by a complete deliverance that would set him free to obey the Lord's testimonies without hindrance.

v.147-148(vv. 147-148) His dependence is not merely the passive acknowledgement of general indebtedness to God; it is an active, whole-hearted dependence that calls upon God, and does so with diligence that leads the believer to rise before the dawn to cry to the Lord. Moreover, his dependence is the outcome of confidence, for he can say, “I hoped in thy word.” The godly man is thus marked by dependence, obedience, and confidence. Further the Word in which his confidence is placed becomes the meditation of His heart, in the quiet of the night watches.

v.149-150(vv. 149-150) Nevertheless, his whole-hearted diligence is not the ground of his appeal to the Lord; but rather the loving-kindness in the heart of the Lord. To this he looks for the quickening energy of life to sustain him, though his enemies draw near with mischief in their hearts.

v.151-152(vv. 151-152) As a result of his whole-hearted dependence upon the Lord, he finds, that, though his enemies draw near to do him harm, the Lord is near to preserve, and that His commandments are truth and firmly established for ever.

v.145-146If faith is to have real power in a believer's life, this must require serious exercise of heart, and thus the psalmist cries out with his whole heart, concerned that the Lord will hear him, and purposed that he will keep His statutes (v. 145). In fact, he cries out for salvation, though he does not say from what, which seems to indicate that he is simply feeling his own helplessness, whether from personal problems or those occasioned by others. This salvation would strengthen him to keep God's testimonies (v. 146).

v.147-149His soul was in such exercise that he rose from sleep before the dawn to cry for help, for his hope was in God's Word (v. 147). In fact, through the night he lay awake with the same concern to meditate in the Word if God. Can there be any doubt that the Lord would hear and respond to the voice of his supplications? Certainly not; for He is a God of lovingkindness, and would surely revive His exercised servant according to His justice, which is just as involved as His loving-kindness (v. 149).

v.150-152Some drew near who follow after wickedness, but this is only hypocrisy, for in point of fact, they are far from God's law and therefore from God (v. 150). But the Lord is near, for the sake of all those who draw near to Him in truth, who recognize His commandments as truth. For concerning His testimonies, every believer can agree that God has founded them forever, whether he has known this for a long time or not.

v.145-152Koph. Dependence is the great resource in the evil day, and indeed always, with confidence in Jehovah, but according to His word.

v.153-160Faithfulness in persecution, hatred of evil, and love of the truth.

v.153-154(vv. 153-154) The psalmist is conscious that God is not indifferent to the trials of those who remain faithful to His Word. Therefore he appeals to the Lord to look upon his affliction. Moreover, the interest of God's people must be God's interest; therefore the psalmist can put his case into God's hands. Without attempting to answer his enemies, he seeks that God would plead his cause, deliver him from his afflictions, and keep his soul in the energy of life.

v.155-157(vv. 155-157) Surrounded by the wicked, who have no respect for God's Word, and who hate and persecute the godly, he remains faithful to God; as he says, “Yet do I not decline from thy testimonies.” He finds that his enemies are “many” (JND). Again he appeals to be quickened, or sustained in a life according to the Word.

v.158(v. 158) Faithful to the Lord and His Word, he shrinks from the ways of the transgressors who care nothing for the Word. Their ways are a grief to the godly man.

(vv. 159-160) If the evil of transgressors is hated, it is because the truth is loved. Thus the psalmist can say, “I love thy precepts.” The evil that he hates will pass away; the truth that he loves will endure for ever.

v.153-160Thus the godly man is marked by faithfulness in persecution, hatred of evil, and love of the truth.

v.153-154With firm purpose to overcome evil, the psalmist prays confidently, "Consider my affliction and deliver me" (v. 153). He surely has title to pray thus, for 44 he did no forget God's law. He speaks as depending on God to be his attorney to plead his cause, but further than this, to redeem him, that is, to liberate him from any bondage that may have been imposed on him. Then also he asks that a work be done in him, that is, to be revived in consistency with the Word of God (v. 154).

v.155-156"Salvation is far from the wicked" (v. 155). They recognize no need of salvation and have no interest in seeking God's statutes. They are so blind they have no idea of the greatness of God's tender mercies. But the psalmist has full confidence in those mercies, and counts on God therefore to revive him (v. 156) in accordance with His judgments.

v.157He does not underestimate the strength of his many persecutors and enemies, but will at the same time not allow them to intimidate him, as they design. to do in order to turn him from obedience to God's testimonies. This is the faith that overcomes the world (1 John 5:4).

v.158-160The treacherous character of the ungodly (v. 158) is a matter of disgust to him, for such men have no intention of keeping God's Word, which is the only safe refuge for anyone. Certainly, God fully answers such a prayer as that of verse 159, "Consider how I love Your precepts." Yet the weakness of the flesh is such that for the third time in this section he asks the Lord to revive him, this time, according to His lovingkindness. The first time (v. 154) he asks according to God's Word, and the second time, according to His judgments (v. 156). Thus, he admits his own weakness and need, yet this is the true character of the overcomer. He ends the section by affirming that absolutely all of God's Word is truth, and every detail of God's judgments endures forever. What a contrast to the ill-considered judgments of men!

v.153-160Resh. If persecutors are more felt, so are Jehovah's judgments on behalf of faithfulness as well as life in power.

He casts himself, therefore, afresh upon Jehovah's tender mercies for this living power, for a life according to the judgments of His truth and holiness. His adversaries are many, but they have not perverted him from the path of His testimonies, from the recognition of things according to His declaration of them. Nay, he had beheld with grief the faithlessness of those who kept not these sayings. And he invites Jehovah Himself to behold how he loves His precepts, whatever the backwardness of nature for which, the third time, he beseeches that he may know His quickening power. But as to the ways of God, these his whole heart embraces. The whole of His word is truth, and every one of His righteous judgments — judgments which have their foundation in His own nature — abide as He Himself.

v.161-168The blessing of the man who owns the supreme authority of the Word, and walks in subjection to it.

v.161(v. 161) The great ones of this world may persecute the godly without a cause; but, for the believer the authority of the Word of God is above the authority of man. He trembles at the Word of God rather than stand in awe of the power of princes. For him God's Word is supreme in its authority (cp. Acts 4:19-20).

v.162-168(vv. 162-168) The psalmist recounts the blessings that flow to the one whose life is governed by the supreme authority of the Word.

v.162First, the Word becomes the joy of his heart, as he discovers the treasures it contains, even as one finds great spoil (v. 160).

v.163Second, it leads him to discern between good and evil, and thus to abhor the false and love the truth (v. 163).

v.164Third, it calls forth constant praise throughout the day (v. 164).

v.165Fourth, it brings great peace into his life, so that he is no longer governed by circumstances, nor stumbled by trials (v. 165).

v.166Fifth, it leads the soul to look beyond the opposition of princes, and the trials of circumstances, and wait in hope for the salvation of the Lord (v. 166).

v.167Sixth, while waiting for the Lord's deliverance, there is submission and obedience to the Lord's Words (v. 167).

v.168Seventh, walking in obedience to the Lord, there is nothing in his life hidden from God. He can say, “All my ways are before thee” (v. 168).

v.161-168Thus the Word having its place of supremacy over his soul, the godly man has joy in the Word, hatred of evil, continual praise, great peace, hope in the Lord, obedience to the Lord, and openness before the Lord.

v.161It is pathetic to think of princes persecuting one who seeks to walk with God. For princes are those in positions of dignity (not necessarily authority). There is no cause for their persecution, that is, the psalmist has given them no cause for this, but the reason is that their dignity is threatened by the example of lowly faith on the part of believers that does not seek honor from men. For the heart of a believer does not stand in awe of the arrogant exaltation of men, but in awe of God's Word (v. 161).

v.162-164It is God's Word that gives perfection of rest, and in it the believer finds great treasure (v. 162), so that he might well rejoice. Having such a positive possession in his hands, how can he ever accept the hopeless negative of lying? (v. 163). In fact, he hates lying, and emphasizes this by the fact of his abhorring it, which involves intense hatred. Seven times a day (a complete number) he praises the Lord because of His righteous judgments (v. 164)

v.165"Great peace have they who love Your law, and nothing causes them to stumble" (v. 165). How good to know this perfection of peace in a world that cries out for fear, but lives in constant war. But such peace is only known by those who love the law of God. It is this that preserves them from stumbling.

v.166-167The hope of the believer is placed decidedly in God's salvation, and of course such hope will never be disappointed (v. 166), for it is attended by the purpose of heart to do God's commandments. Not only does he bodily keep God's testimonies, but he does so in his soul, which involves his inmost affections and motives, which is emphasized in his affirmation that he loves those testimonies exceedingly.

v.168Thus, God's testimonies and precepts are not loosely regarded, but kept as permanent possessions. How could a believer ever give up such riches in glory? Indeed, he adds, "all my ways are before you." The very object of the ways of his feet has in view the pleasure of the God before whom he walks.

v.161-168Schin. This stanza goes farther: awe at Jehovah's word, yet joy in what He says. Fruit of loving the expression of divine authority, praise rises fully, and peace without stumbling. Obedience is deepened by having all our ways out before Him.

He has realized the opposition to God's word in the high places of the earth. Princes had persecuted him without cause beside, but his heart stands in awe of that in which God Himself has spoken to his conscience. His heart also has responded to it, so that it has become to him like the rich and varied booty of the soldier. But more, his moral estimate of it is similar: it is the holiness of truth that attracts him in it, as he hates the falsehood which it also hates. Constantly through the day does it lift up his heart in praise, because of the judgments which he realizes to be those of divine righteousness, and which he finds in the government of God illustrated and enforced. For "great peace have they who love thy law," and their path is free from the stumbling-blocks over which others fall.

v.169-176Praise to God, and testimony to man, from a restored and delivered soul.

v.169-170(vv. 169-170) The prayer of the godly man for a mind formed by the Word of God, and for the Lord's deliverance from his trials.

v.171-172(vv. 171-172) The result of his deliverance will be praise to God, and testimony to men. Praise and testimony can, however, only flow from a soul that is taught of God. Therefore the psalmist says, “My lips shall utter praise, when thou hast taught me thy statutes;” and immediately he adds, “My tongue shall speak of thy word.” The psalm opens with prayer, continues in praise, leading to testimony. This is ever the divine order.

v.173-174(vv. 173-174) Moreover, the one that renders a testimony in an evil world will find opposition that calls for support; thus the cry goes up, “Let thine hand help me.” He can plead for this help, seeing his heart is set on the things of the Lord. His choice, his longing, and his delight, centre in the Word and salvation of the Lord.

v.175-176(vv. 175-176) His one desire is to live for the Lord's praise, as sustained by the Lord, in contrast to his past life in which he followed his own will, going astray like a lost sheep. If he went astray, the Lord sought him, and still he can say, “Seek thy servant;” for, he can add, in contrast to the days when he went astray, “I do not forget thy commandments.”

v.169Four times the word, "let" is used in desiring God's intervention, for the psalmist knows that only what God allows will be effective. Of course, God would fully allow his cry to come before Him, and He is glad to give His saints understanding according to His Word (v. 169).

v.170-173In verse 170 the cry is increased to supplication — and deliverance is asked, also according to God's Word. How can a prayer like this ("according to His Word") ever be ignored? For God's Word will stand when all else fails. So that verse 171 is not prayer, but a declaration of a proper response, "My lips shall utter praise, for You teach me Your statutes." And if praise is awakened toward God, then there is a message for others involved, "My tongue shall speak of Your Word" (v. 172). In fact, it is the righteousness of God's commandments that should speak to people everywhere. He desires the hand of God's grace and power to be his help (v. 173). The human hand is a marvelous instrument, and if so, how much more the hand of God! And that hand will certainly not fail one who has chosen God's precepts.

v.174As the godly remnant of Israel pass through the tribulation, they will indeed cry out, "I long for Your salvation, O Lord." Though they may know very little of what the New Testament teaches, yet what they know of the law of God will be their delight (v. 174).

v.175At the time of the Tribulation, death will be all around the godly remnant of Israel, for "in all the land, says the Lord, that two thirds in it shall be cut off and die." Thus, it is understandable that they will plead, "Let my soul live, and it shall praise You " (v. 175). The answer to this prayer is beautifully recorded in Romans 11:26-27, "And so all Israel will be saved, as it is written, The deliverer will come out of Zion, and He will turn away ungodliness from Jacob; for this is My covenant with them when I take away their sins." This is true in spite of two-thirds of the nation dying in all the land. For Romans 4:28-29 tells us, "He is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God." These will be able to say, "Let Your judgments help me."

v.176Yet the godly in Israel will deeply feel the shame of their departure from God for centuries, as having gone astray like a lost sheep. —For I do not forget Your commandments," just as a sheep does not forget its proper home.

v.169-176Tau. It is the worthy end of a psalm most instructive in experience for the individual and the nation: a brief summary.