Psalm 119:145-152

Psalm 119:145-152 

Qoph

“Oh, that God would hear his crying by day and by night. “ 

The poet/disciple pleads with God with his whole heart for the Lord’s help for the purpose of living according to the laws of God.  How often our pleas with God are so that He will give us what we want.  This poet/disciple pleads for help to live faithfully.  The poet/disciple describes in this section his predawn and after-dark devotions.  Before the sun is up, he is waiting on the promises of God, and with eager anticipation, he looks forward to the nighttime to meditate on God’s word.  We have lost the meaning of meditation in Western culture.  We have mistakenly associated meditation with Eastern mysticism, in which the goal is to empty the mind. (This, by the way, is an extremely unwise idea.  In emptying the mind, it is more susceptible to the power of the demonic.  The meditation the poet/disciple is speaking of is an active engagement of the mind. In fact, the Hebrew word is most often translated “complain.” The poet/disciple is not advocating complaining against God but rather contrasting the word and will of God with the daily reality that we live and face.  To meditate is neither to have an empty mind, nor is it a mere academic exercise.  It is to look at the reality of our life and see how it conforms with or rebels against the Law of God.  Both externally and internally we face conflict between what is and what ought to be.  Meditation is the act of arguing about how these realities battle and how we move toward what God wants.  

In verses 149-150 the poet/disciple expresses two realities that his meditation has brought to mind.  First is the reality that he needs God’s mercy to revive him.  As he has wrestled with the reality of his life, he has come to the conclusion that he is still in need of mercy and that merciful revival and renewal will come through God’s ordinances.  Second, those who are following the way of wickedness are drawing near.  Perhaps the poet/disciple uses the hours of night to study God’s word to avoid the persecution of his enemies.  Perhaps the enemies are getting close to him, and his danger is growing.  The poet/disciple is aware that his persecutors are closer to him than they are to God.  He is comforted with the awareness that God is closer still.  There are two truths that the poet/disciple lays hold of as he closes this section.  God is near, and His word is still true.  The poet/disciple recalls that these words have always been a part of his life and that they predate him and secured them for all ages to come.  No matter the pressure of persecution, the poet/disciple has the eternal Word of God.

“Lord, when the hard times come help me to cling to Your Word. AMEN”

Psalm 119:137-144

 Psalm 119:137-144 

Tsade 

God rules righteously and faithfully according to His word, for which the poet is zealous. 

It is a concept difficult for us to understand being fallen creatures, but every action, command, ruling, and motive of the God of all power, might, and the whole universe is always and in every way holy, perfect, and righteous.  We who can go only a moment, at best, without being selfish, foolish, and sinful even in our little sphere can’t comprehend such total cosmic and absolute holiness.  But as we try, we become like the poet/disciple, as he expresses in verses 137-138.  As a result, he (and us if we join him) will find that zeal or passion will become our end.  The word “zeal” is most often translated as “jealousy, a complete unwillingness to share or to have divided loyalties.” We often associate this ideal with something negative, but it all depends on the context.  A jealous husband or wife will not share the love of their spouse with another.  God Himself is a jealous God and will not tolerate the worship of His people to be directed to another god. The word is not a moody or pouting attitude but is active and dynamic.  It is described as fire and smoke, of anger and something consuming, and even of God in battle for His people.  This passion for the righteousness of God has consumed the disciple/poet. Again, this word might surprise us.  It is most often translated “destroyed” but can also be translated “annihilate,” “cut off,” or “silenced.”  This is no warm inner glow that happens when one reads the Word.  In the Word of God the poet/disciple comes to an end of himself. He realizes, as he sees in his opponents a disregard for the law, that there is no middle ground.  He has disavowed or denied himself for the law.

The word is pure or refined; it has withstood every test and is not harmed.  Nothing else in the poet/disciple’s life or world can be so trusted, and so he admits his love for the word.  It doesn’t change his circumstances; he is still oppressed and small but will cling obstinately to the Word.  We must not think that faithfulness to the Word is some sort of magic formula that will allow us to avoid struggles and hardships.  Rather, our loyalty to the word is in all circumstances.  Two words used to describe the poet/disciples’ life are "trouble" and "anguish."  These words are both descriptions of deep personal conflict.  ‘Trouble’ comes from the root that means ‘tight,’ to be pressed in or squeezed, and can often be translated as ‘enemy.’  The word "anguish" can be translated as "siege," to be surrounded by enemies with no way out.  The one who is committed to the Word of God can hardly expect his best life now.  Regardless of the circumstances, he remains faithful because he knows that in understanding, which comes from the Word, is where he can find life.

“Lord, put an end to me so that I can be complete given to Your Word. AMEN”

Psalm 119:129-136

 Psalm 119:129-136

Pe

He pleads for protection from the ungodly while shedding floods of tears for them.

This section of the Psalm has some of the most profound thoughts in all of Scripture.  The poet begins with “Thy testimonies are wonderful.”  That phrase itself is profound.  The Word of God becomes more beautiful and profound the more it is contemplated.  It is marvelous, but there is a strangeness about it; it is pleasing at a glance but draws us into deeper contemplation that is more than casual observation.  It is compelling in its allure to us.  The more we consider the Word, the more we want to know and keep it.  For many, the stagnation of our discipleship is that we have too casually glanced at the Word and not allowed ourselves to be drawn into it.  The poet/disciple finds that his soul, a powerful descriptive word of the passion of the living being, observes the Word of God.  This “observation” is more than watching but carries the implication of “keeping” or “guarding”; it is as if the Word has become the apple or center of his eye or gaze.

This reaction is understandable when we consider that the Word is able to give light and simple understanding.  The more he has of the Word, the more he desires the Word.  It is working on him like an addiction except for his benefit. In each of the verses 132-134, the poet/disciple expresses his great desire and then confidently speaks of what he expects God to do.  This is no name and claim, personal, financial, or temporal blessings; rather, it is the desire to move more deeply into the will of God, to become what God wants him to be.  Each verse is a duality, with the first line expressing a plea and the second line showing what God can do.  This is an expression of positive prayers being answered.  Those who love God and want more of Him will receive more of God.  Those who desire holy living according to God’s Word will not be dominated by iniquity.  Those who wish to keep God’s Word will be freed from oppression by which man would attempt to prevent that.  A note here is wise.  Verse 134 is not necessarily a formula for political liberty. It may be that the disciple is redeemed for rescue not into political liberty, but into the liberty of not caring about public opinion or not caring about the things lost because of loyalty to God.  Verse 134 may have more to do with the work God does in us than the work He does around us.  Verse 135 refers back to the Aaronic blessing and the ideal of God’s smile on us.  Sometimes our presence or arrival brightens the face or eyes of a loved one.  We can tell by their expression that they love us and are delighted to see us and be with us.  The poet/disciple wants that experience, but it immediately turns to learning the statutes of God.  As God delights in us, we want to know Him and His ways better.  Apathy or disinterest in the Word of God is a symptom of a deeper relational problem we have with Him.  

This marvelous passage concludes with the poet/disciples in tears.  As he experiences the joy of God, his heart breaks for the ungodly.  He has a never-ending stream of tears because men do not keep the Word of God.  His sorrow is not that they live in ways offensive to him, but that they are missing the joy of their Creator.  How unlike so many disciples today who are more concerned about winning the culture war or getting “bad” people to behave in given ways.  The poet/disciples are deeply sorrowful that their opponents are missing the joy of God’s Word and the life He has for them.  

“Call me Lord, to care deeply about those who do not know Your word. AMEN”

Psalm 119:121-128

 Psalm 119:121-128 

Ajin 

He is oppressed, but God will not allow him to be crushed. 

Like many of Jesus’ parables, the poet in this section uses the metaphor of wealth to teach commitment to the God he serves.  However, there is the possibility that in this section of the poem he moves beyond metaphor to concrete.  In verse 122, the poet asked that God Himself be his “surety,” or, we might say, mortgage.  The promise of repayment for a life faithfully lived is to come from God because the disciple has sought God and God’s will faithfully.  The disciple remains in a persecuted state but doesn’t stop seeking a higher level and more faithful commitment to God.  This is no casual curiosity, but it is rather a passionate effort so focused that his eyes fail because he has been looking so long and so hard for the Lord.  But rather than complain, the disciple sees this life of learning the Lord’s statutes as an expression of God’s loving kindness or mercy.

Verse 126 is a pretty bold statement.  The disciple makes a declaration that it is time for the Lord to act.  He has moved from a request to a declaration.  In keeping with seeing God as his mortgage pledge, he is now asking God to “act.”  This is one of the words used in the account of God’s creation of the universe.  This is the word used when the creation account says, “God made…” It has the implication to make something out of what already exists or to fashion one thing from another.  (As opposed to creating out of nothing.) This new or remade reality, which the disciple is asking for, motivates him to love the Lord’s commands.  He loves the commands more than the apex of godless greed, gold, or fine gold.  Perhaps this is more than a mere metaphor.  It is entirely possible that for this poet/disciple this is a real choice.  He could have chosen the low road and become a wealthy individual, but he has elected the way of the Word of God.  He has enjoyed a different kind of wealth, a wealth of soul that allows him to understand in ever-growing ways the Lord’s will.  He says he “esteems right all Thy precepts.” This is not a claim of perfect knowledge of all that God has said.  This word is used to describe the way a man looks at a woman and is able to identify her as beautiful.  The poet/disciple here looks at the way of God’s precepts and laws and is able to recognize that they are indeed beautiful and right and fitting.  Because of seeing how wonderfully they fit, he is able to have a hate of the ways that would lead him away.  

“Lord, grant me the grace of seeing and loving Your Word. AMEN”

Psalm 119:113-120

Psalm 119:113-120 

Samech  

The poet abhors and despises those who turn from God.

There will be a necessary segregation in the life of the disciple.  The disciple rejects those who are not loyal to God and His word with a faithful heart.  The double-minded person is attempting to both adhere to the Word of God and live as if the Lord’s command did not apply to him.  This double-minded individual is attempting to find safety in being on both sides; in contrast, the disciple has made the Lord his protection, his hiding place, and his shield.  

The disciple banishes the evildoers.  Notice that the double-minded man is not, in fact, a neutral. The double-minded man is actively practicing evil; there is no neutral position, and trying to be neutral is in fact an act of evil.  The poet expels these kinds of people from his company.  The word “Depart” in verse 115 is more than a simple command to go away.  This word is passionate to the point that it can carry an aggressive or violent overtone.  It was on one occasion translated “beheaded.”  The absence of these double-minded evildoers is necessary for the disciple to faithfully observe the Lord’s commands.  If any disciple allows double-minded hypocrites and evildoers to be his influencers or guides, it will be impossible for him to remain faithful to God. Our best hope is to see to it that the Word and those who are submissive to it are the stimulus for our lives.

In verse 118, the poet tells us that the deceitfulness of the wicked is useless.  That word "useless" is more potent than we first might expect.  The point the poet is making is that all the councils, plans, and machinations of the wicked are ultimately self-destructive.  Not only will these plans fail, but they will ultimately turn out to be the ruin of their conspirators.  Understanding the contrast between these wicked plans and the trustworthiness of God’s word, the poet is moved to greater affection for the Lord’s way.  He is in fear, both in that he holds the Lord with a reverent awe and is terrified of the idea of being on the wrong side and finding himself condemned by the Lord’s righteous judgment.  

“Lord, forbid it that I would have those who influence me be double minded. AMEN”

Psalm 119:105-112

Psalm 119:105-112 

Nun

He has sworn faithfulness to the word in the midst of his persecution. 

This portion of the Psalm has what is undoubtedly the most familiar phrase of this Psalm: “Thy word is a lamp to my feet and a light to my path.”  Having spent our entire lives with almost unlimited access to electric lights and good roads, we cannot appreciate the importance of this phrase.  For the ancient who was traveling a difficult, unknown, and dangerous path in the dark, the presence of a torch was vital.  Pits, cliffs, caverns, and hairpin turns are just a few of the life-threatening obstacles a traveller might face.  It was only in the most desperate circumstances that one would travel in the dark.  The light was a matter of life and death.  The path of being a disciple is no easy walk; the way is narrow, difficult, and filled with danger.  The world, the flesh, and the powers of darkness are arrayed against us and would gladly ruin us.  We can’t see the dangers that are set in ambush without the brilliant light of God’s law. 

In this section the poet says, “I am exceedingly afflicted,” and later, “My life is continually in my hand.” The disciple who is not prepared to suffer and even die for the cause is not fit to be a follower and will eventually slip away.  The disciple who would stay loyal must have more than stubborn determination.  Stubborn determination will only take you so far. Added to this virtuous resolve must be the delight and joy of the Word of God.  The poet will not “forget Thy law” and has “not gone astray from Thy precepts” because he has, in addition to great determination, a delight in the Lord’s testimonies.  He says in verse 111, “For they are the joy of my heart.”  It is when the holy will of God transitions from rules, laws, and obligations to be metamorphosed into the love, delight, and joy of our hearts that we will find the strength to remain faithful even under extremely difficult circumstances. That love will power our obedience, “Forever, even to the end.” 

“Lord, help me to grow in my love for your word. AMEN”

Psalm 119:97-104

Psalm 119:97-104 

Mem 

The Word of God provides him wisdom greater than the difficult circumstances. 

In this passage the poet declares that the Word of God has given Him wisdom, insight, and understanding. (Verses 98-100)  Each of these words carries an important and distinct nuance.  The first, wisdom found in verse 98, refers to the ability to make correct moral judgments, to know if something is right or wrong.  The second translated “insight” (NASB) carries the idea of being prudent or having the capacity to perceive things.  It is the word that described what Eve was wanting when she took the forbidden fruit.  The third attribute is “understanding”, and it has the implication of having a broad base of knowledge from which to make decisions.  While all these words are similar, they each carry a unique and specific area of insight.  

The poet is given, by the superior wisdom provided by the Word of God, an advantage over three groups of people: his enemies, his teachers, and his elders.  The poet faced active opposition from an enemy that was open and aggressive.  The enemy here is overt and active in the attacks on the poet.  Some of the teachers in the poet’s life had left the truth and had begun to stray away from the Word of God. Teachers that are misguided end up misleading their pupils. By faithful study of the word, the poet is secured from the danger of being misled.  The word translated “aged” (NASB) is a rare word in the O.T., being used only twice.  It would more literally be translated “the ancients.”  The wisdom of all the great thinkers of history is inferior to the broad base of knowledge provided by the Word of God.

The practical help of the Word of God when facing the active hostility of the enemy, the misguiding influence of the teachers, and the too-general-to-be-helpful guidance of the ancients helps the poet to be restrained from the evil way and not turn aside from the ordinances of God.  The Word of God is self-reinforcing in the right path for our lives.  It shows us the right way, and when we follow the right path, it shows us how it has benefited us and what next steps ought to be taken.  We might call it an upward spiral of wisdom, advantage, and blessing.  And as a result, the poet describes the word as sweeter than honey.  In ancient Israel they did not have the intense or commonly used sweeteners of today.  The intensity of honey was the most powerful sweetness that most people ever experienced.  That was a taste they would never forget.  The Word of God is even more memorable, and as a result the poet gains wisdom, insight, and understanding, which results in a hatred for every false option presented to him.

“Lord, help me to crave Your word. AMEN”