Psalm 136

Psalm 136

Like all the Psalms, this one grows more beautiful the longer you study it. It was originally intended to be a call and response between two groups or individuals. Three historic themes are presented: the goodness and greatness of God in His creation (vs. 1-9), the care and victory of God in the Exodus (vs. 10-22), and the provision and protection of God bringing Israel back from captivity (vs. 23-26). But there is more to it than just these three themes. The response line might be translated as “for His tender mercy is to the coming age.” The word "mercy" is a central theme of the Old Testament in reference to God’s covenant love and faithfulness toward His people. It is important to notice that this relationship is everlasting. All the moments and events we see described in this Psalm are mere points, with a beginning and an end, in a line, but the mercy, the loving kindness, never ends. This Psalm is pointing toward the never-ending grace we have in Christ. 1 Peter 1:10-12 tells us the ancients deeply desired to see this ultimate mercy. Everything in Psalm 136 is the merest glimpse of the grace we have in Christ. 

“Thank you, God, that Your loving, kind mercy for me is without end. AMEN.”

Psalm 135

 Psalm 135

If the Psalms of Ascent (121-134) were sung as God’s people approached worship, this Psalm is the call or beginning of worship. The Psalm begins with the reason to worship, then describes some of the great actions of God (vs. 6-14), the folly of idols (vs. 15-18), and concludes with the call to worship (vs. 19-21). The motivations or reasons to worship are applicable at all times and for all people.

First, in verse 3a, “The Lord is good”; worship always begins with understanding the character of God. Second, in verse 3b, worship is pleasant or lovely. The word carries the connotation of beautiful or fitting. There is a part of us that fits into the worship of God. Third, God has chosen us. Like Israel, God has selected us and remains with us through all the ups and downs of life. Fourth, the Lord is great (verse 5a); He is unlimited in power. When we stop to consider any aspect of God's power or creation, we can’t help but marvel. Fifth, God is unique; no other god can compare with Him. How could we not worship such a God? Notice how little the Psalm talks about our feelings and emotions. The less worship focuses on us, the better.

“Lord, help me turn my heart and my mind toward You and call me to worship. AMEN.”

Psalm 134

 Psalm 134

This, the last of the Psalms of Ascent, is more than a vague ‘good night’ greeting. It is a sort of the ‘changing of the guard’ ceremony or commissioning. The changing of the guard at the tomb of the unknown soldier is powerful and respectful. But its focus is to look back and to make sure nothing at the tomb changes or is disturbed. But this Psalm commissions something more; it looks forward.

The priest who served overnight would certainly guard the temple but also “serve.” They would see to it that all was ready for the morning worship and sacrifices. Beyond their duties to serve, they would also worship God. In fact, we ought to say that in the midst of preparing for the morning sacrifices, they were engaging in worshipping the Lord.

Here is a lesson for us. We need to end the silly dichotomy of sacred and secular. All is the Lord’s, and we ought to worship Him in all we do. I once observed a team of ladies as they prepared the Lord’s Supper for their congregation. Rather than light and friendly banter and conversation, they offered this service to the church as if to God Himself, prayerfully and reverently. But it need not be for the worship gathering of the church. If I prepare coffee for a small group, I can worship God by praying for those who will enjoy the coffee.

“Lord, help me make every moment an occasion to worship You in service. AMEN.”

Psalm 133

 Psalm 133

This little psalm says so much, but we may miss it because the metaphors are unfamiliar to us. We may be familiar with the Lord’s heart for unity (John 17) and the horrors of division among God’s people. But the three symbols here are a little vague to us.

The anointing oil (v. 2) that was mixed or prepared was not to be used except for sacred occasions. It was sprinkled on the robes and on the man being ordained into the priesthood. There was only one occasion when God prescribed this liberal pouring out, and that was when Aaron was first anointed.

The dew of Mt. Hermon (v. 3) was so prolific that it is reported that in the morning, even during the dry season, the ground would be as wet as if it had rained all night. The runoff watered the valley where life-giving crops would grow. The cool air produced by the condensation could be felt for miles around on the breeze. 

So how do the themes of unity, anointing oil, and refreshing dew come together? They are all wonderful in themselves, but they are also harbingers of good things to come. Before there is good ministry, there is unity, anointing, and refreshing from the Lord.

“Lord, please move in Your church with unity, anointing, and refreshing so we can minister before You. AMEN.”

Psalm 132

 Psalm 132

This, like all of the Psalms, grows more wonderful in our hearts the more we consider it. It has three themes, the last of which includes us. Very likely it was written near the end of the exile. It looks back at the commitment of David to prepare a place for the Ark. It has a near-time hope of rebuilding a temple in Jerusalem. But its greatest promise is the fulfillment of David and the temple in Jesus Christ and the church. (Verses 11-18)

The problem with any temple is always geography. If there was a temple in Jerusalem, how could the poor manage to get there from the other side of the world on a regular basis? But the ‘spiritual David’ has made a temple not of stone and cedar but of His people. The heart of each Christian is the dwelling place of our God. Every Christian is a priest and is clothed with the salvation of Christ. The Tabernacle, the Temple, and the Second Temple were wonderful. But they pale in comparison to the grandeur of the temple that is the church.

“Help me, Lord, to appreciate how wonderful your church is. AMEN.”

Psalm 131

Psalm 131

This is a Psalm that we need to take to heart, perhaps more than ever before. In an age where we live in the echo chamber of social media, how many of us feel like we have to have an opinion on every subject? We listen to those with whom we agree and then mimic their words. But the psalmist has “quieted his soul.” He does this by not getting involved in matters that are outside of his lane.

That peaceful state is like a weaned child. A weaned child is more than one that is no longer bottle- or breastfed. It implies a certain level of independent capacity. Infants are very demanding. Toddlers require a close eye lest they do serious harm. There are the terrible twos and the tantrum threes. But somewhere along the line, a child grows to the point they don't come to Mom needing anything or demanding attention. They come because they want to be there. It's not ‘feed me,’ ‘change me,’ ‘entertain me,’ or ‘watch me.’ It is, ‘I find peace in you and just want to be with you.’ That is the sweet spot for children and in our walk with God.

“Help me, Lord, to quiet my soul and simply be with You. AMEN.” 

Psalm 130

Psalm 130

This magnificent song of salvation has its deepest and richest meaning in the life of the disciple. Most likely it was written about the end of the Babylonian captivity. It applies well to the sinner coming to the Salvation of Christ but can also apply to us as we wait for the return of Jesus.

Verses 1-4 provide for us a good picture of a penitent sinner searching for God's grace. Verses 5-6 show that heartfelt hope which only comes from an awareness of our sin and need. The phrase “more than watchmen for the morning” may be best illustrated for us by the liberation of the slaves in the British West Indies colonies in 1830. On August 1st of that year, 750,000 slaves were to be set free. On the night of July 31st the slaves gathered to worship, sing, and pray. They sent some of their number to hilltops to watch for the first rays of dawn and announce that the morning of freedom had come. We look for forgiveness and the coming of the Messiah far more than those slaves looked for the first ray of the morning sun.

“Come, Lord Jesus, come and set us at perfect liberty. AMEN.” 

Psalm 129

Psalm 129

This psalm, which was originally about the suffering of the exiles in Babylonian captivity, is seen by some as a reference to or a prophecy of the suffering of the church. There are a couple of key points in this psalm that will encourage us and prepare us.

First, persecution of the church is the norm for most of the church's history in most locations. The relative peace and freedom the church has enjoyed in the West is not the norm. Everywhere the church has been on the forefront of advancing the Gospel, it has had bitter persecution. “The plowers plowed my back” is likely a reference to the scars left by the whip. A harsh reality to this day for many believers. Second, the efforts of the enemy against the church will fail. Their best strategy would be to repent and convert to the faith. Third, the greatest blessing of God will ultimately be withheld from those who oppose the church. They will come to nothing like dry grass if they resist the church. Perhaps not now, but sooner or later.

“Lord bless the church as she suffers persecution. AMEN.”

Psalm 128

 Psalm 128

Everyone is aware and concerned about the breakdown of society. Few doubt that unless something changes, there is not much of a future for our nation. There's general agreement that the family is the backbone of any culture and the decline of the family always leads to ruin. In this psalm is a simple but demanding solution to our problems. We can go to the end and see the results we desire and, working from there, find how to accomplish those desired results. 

In verse 6 we see the multi-generational blessing of society. In verse 5 we see well-being during our lifetime. In verse 4 we see the context for these generations of blessings: “fear the Lord.” Within those benefits we see a godly father working, enjoying his work, and providing for his family. We don't see a family working extra jobs and grasping always for a little more. “Godliness with contentment is great gain.” We have a happy, productive wife caring for her family and children, growing up around the table. The example of godly parents in a home affects generations and cultures and nations and history. Societal renewal apart from personal holiness in the home is not possible.

“Lord, restore our homes to Your standards. AMEN.”

Psalm 127

Psalm 127

This song can seem a little disjointed until we get a historic context. This psalm most likely has the context of Nehemiah's rebuilding of Jerusalem. Verses 1-2 describe the difficult and painful labor of the workers on the wall, building under threat of attack. While they were strong, determined, and valiant, if the Lord was not their protection, the enemy would overwhelm them.

But there is more to it than just the building project. In verses 3-5, there's a beautiful description of why the struggle is so important.  It is for the propagation of the next generation of those loyal to the Lord. We go through many hardships for the benefit of the next generation. But what is God's plan for that generation? Arrows are not close combat weapons but rather weapons that are sent. The next generation is intended to take the fight to the place where it's needed. Perhaps the city gate where the fighting is going to be most intense. Perhaps it is around the world as missionaries. All of our work is to prepare our children to accomplish God's purposes for them.

“Lord, we give our children to you to go where you would send them to accomplish your purposes. AMEN."

Psalm 126

Psalm 126

Sometimes good news is so good it is hard to believe when we first hear it. The diagnosis is late-stage cancer, but the retest indicates perfect health. We expect a foreclosure notice and receive notice that we won a million dollars in a sweepstakes. We live in exile captivity, and the emperor sets us free. We finally grasped that by our sin we deserve wrath and Hell, but by grace we are saved.

There needs to be a place in our lives to marvel at the spectacular wonder that we deserve Hell and are given Heaven. Think about it long enough, and it will seem too good to be true until we recall again the greatness of God. Praise Him!

Verse 4 is an interesting point. There were still those in Babylon who had not yet acted upon the declaration of liberty. The psalmist prays that the Lord restore them like a wadi.  A wadi is a dry stream bed that after a rain suddenly becomes a flash flood torrent of water. The psalmist asks God for a flash flood of exiles to return. Do we pray for a flash flood of loss to come to the saving knowledge of God's grace?

“Thank you, God, for the best news ever. Bring others into the knowledge of this gospel news. AMEN.”

Psalm 125

Psalm 125

Jerusalem, by virtue of geography and topography, was naturally fortified, and the added fortifications made her very defensible. But the real security was found in God's care and provision.

Notice in verse 3 that the rule or scepter of the wicked “will not rest.” But are there not some occasions when and where the wicked do in fact hold sway or rule over the godly? Yes, but that is the testing and temporary condition of God's people. If evil forever and permanently triumphs, then the godly might switch sides. In the midst of oppression, it may seem like evil has won. That is part of our testing. In the midst of what seems like endless oppression, can we believe and trust that it is not truly endless? If we can, then what we gain in those moments is a purified and stronger faith; we do not gain riches or comfort or praise. We must look at the short-term supremacy of evil and see beyond it. We must see that our hearts can be made upright. Even evil is not wasted but is used by God.

“Lord, give me confidence in the midst of difficulty to hope in you. AMEN.” 

Psalm 124

Psalm 124

The author of this Psalm is unknown. The default answer for authorship of a Psalm is David, but in this case that might not be correct. A better answer and context for this psalm would be Mordecai or someone close to him or Esther. The Book of Esther is an excellent commentary for this poem.

This Psalm needs to be prayed by every Christian in regard to the persecution of the church today. We hear daily of a new wave of persecution breaking out against the church. The persecution of the church is a story that is repeated throughout her history. 

The powers of darkness hate the church and in their cruelty wish to inflict pain, sorrow, and harm. But God is on the side of the persecuted church. In Christ the church will prevail. But until then we are on our way to that final victory, we will and ought to expect suffering. We must stand with and for the persecuted faithful. To say nothing is to speak, and to do nothing is to act. For persecuted Christians, pray this psalm and then do more.

“Lord, grant the church strength in suffering until the day of our victory in You. AMEN."

Psalm 123

Psalm 123

One of the greatest difficulties in my life as a disciple is that of being distracted. I don’t think it is so much a matter of A.D.D. as it is an undisciplined mind and poor concentration. This Psalm has two powerful lessons for people like me. In verse 1 the author says he will ‘lift up my eyes.' The word ‘lift up’ was no casual glance.  It literally means "to carry or bear" and was used to describe how a sacrificial animal carried the guilt of the one offering the sacrifice. This is an intensely focused stare. 

In verse two there are two related concepts. First the servant watches the master to learn how. From sewing to playing guitar to word work demonstrations, it is a much better way to learn than verbal or written instructions. How we ought to live is better understood in careful observation of the life of Jesus. Second, this is about careful attention to the smallest gestures of the master. At a meal, a finger wave may mean 'bring a drink,' or a flat palm could mean 'clear the dishes.' These gestures are so small others don’t notice, but the attentive servant sees and obeys.

“Lord, help me have the capacity for detailed observation and obedience to You. AMEN."

Psalm 122

Psalm 122

The word ‘duty’ has come to have an almost negative connotation. We think of our ‘duty’ to pay taxes, sit on a jury, renew our licenses, or go to church. Such an understanding is unfortunate. I have a duty to show tender affection to my wife. But that ‘duty’ is also my delight and thrill.

We sometimes treat or think of our time with God’s people as a duty that is a chore or a drudgery, but it is actually a delight. This Psalm is loaded with beautiful images and illustrations, but for now let's look at three ways life in the church is a delight. In verse 3 we see ‘a city that is compact.’ This means every part supports every part. Houses support the walls, walls support the market, etc. In the church, every part/person is supporting and supportive. In verse 4 we see ‘to give thanks.’ Thanksgiving may be the single best thing we can do for our mental, emotional, and spiritual well-being. Praise or thanksgiving is the language of the church. In verse 5, ‘judgment,’ it is only in the church that we circle everything around the beauty of God’s justice in the cross.

“Lord, thank you for the delight of being part of the church. AMEN.”

Psalm 121

Psalm 121

Everyone, even the strongest saint, needs to hear words of encouragement. Not so much “you are great” but rather “our God is great.” Some scholars believe this psalm was originally a spoken and reply psalm. Verses 1-2 were recited by one person. Verse 3 would be from a priest or leader, and verse 4 would be said in reply. Note in verse 4 the care of the Lord is large and general. But verses 5-8, spoken by the leader, show His care is personal and more individual. It is almost as if the speaker says, “I know God will take care of the big picture,” and the leader replies, “Yes, but He will take care of you as well.”

Many times we can feel great confidence in God's control over the big picture stuff. He will keep the universe and the galaxies on course. He will work out the events of world history and national politics. But are we sometimes a little shaky about our lives and homes? We are strong in verse 4, the big picture stuff, but God is also caring about the little stuff in our lives. Count the times “you” or “your” is used in this poem.

“Lord, give me confidence in Your care for me personally. AMEN.”

Lessons my pigs taught me about sin

As you may know, I have a hobby of growing and selling pigs. It is a great source of protein, good exercise, often humorous, occasionally frustrating, and can be an insight into spiritual matters. 

A few weeks ago we had a hot and dry spell. Temps were normal for late summer but very hot for spring. Every day I would make sure my pigs had fresh, clean water. I went to significant trouble and expense to make sure that their watering supply would be sufficient and available.

Hogs are reported to be among the most intelligent animals on or off the farm. It is true that they have a high degree of intelligence for short-term problems, but they are painfully short-sighted. Frequently I would come in at the end of the day to discover that my hogs had turned their water supply over so they could have a mud hole in which to wallow. I’m not sure how they did it. I would make sure the barrel was on solid ground and would ratchet strap it to a tree. At the end of the day the ratchet strap would be off, and the water would be poured out; the barrel would be down the hill, and they would be desperately thirsty. Smart enough to know how to get short-term satisfaction but not smart enough to be able or willing to examine the long-term cost.

That is the way sin works in our lives. We figure out how to find short-term satisfaction but fail to count the cost of our willful moment. That is the nature of sin. The short-term satisfaction, thrill, or pleasure is all we seem to be able to think about. We fail to consider all that the short-term delight will cost us. By the way, lecturing the pigs on how foolish they are and how troublesome they can be and how if they would make better choices, we would all be better off didn't work. Doesn’t work on people either.

So what to do? In both cases, working with pigs and people (and myself), being kind, graceful, and gentle are the best solutions. In some cases it actually helps, but even if it doesn’t produce ideal results, it helps bring a little peace to our own souls.

Psalm 120

Psalm 120

This Psalm and those that follow are called the Songs of Ascent. While not sure what ‘ascent’ we are talking about, the best guess is that they were sung as pilgrims made their final approach to Jerusalem.

Rather than the privilege of living in Jerusalem, the ‘city of peace,’ this person is living in “Meshech.” Meshech refers to a region populated by semi-nomadic bandits. These were a people who, unlike most nomads, who follow flocks, were always uprooting their lives and tents to go plunder and pillage. We may be more familiar with the ravages of the Huns, drug cartels, or street gangs. We might get a sense of this poem with this: “I want to live in a safe town, sink roots, have a family, do honest work, and live in God’s peace. But I, unfortunately, live in the friction zone of a gang turf war. I want to live in God’s shalom, but everyone around me is bent on conflict. " There is a desire for justice for these people (vs. 2-9). In our world these people are still here. The best way to not become like them is to pursue peace.

“Lord, in a world of conflict, help me be an agent of Your peace. AMEN.”

Psalm 119:169-176

Psalm 119:169-176

Tav 

The poet/disciple pleads that God would seek him, the isolated and endangered sheep! 

The poet/disciple is not resting on his laurels or past adherence to the Lord and His word.  For 168 verses, he has declared his love for and commitment to the Word of God.  We might expect in the last refrain that he might lessen the intensity of his pleading.  The opposite is true.  In these last lines it is as if the poet/disciple is giving one final effort to appeal to God.  It is not uncommon that the person who is closest to the Lord is most profoundly aware of their need for His grace.  The person who believes himself to be a “pretty good Joe” is most profoundly distant from God.  

In the first four verses of this section, the poet/disciple expresses his desire to honor God with four vocal expressions.  In those four verses we see the word translated “cry” (v. 169) is more completely translated “song of joyful praise” and was used to describe a sort of victory cry that would sweep through an army. The word “supplication” (v 170) is descriptive of a pleading for mercy, favor, or help.  In the next verse (v. 171), the poet/disciple sings the praise or glory of God.  Then he talks about “singing” (v 172). Interestingly, this word is more accurately translated as “respond,” but its root word means “to dwell.” To us, a modern metaphor would be the poet/disciples say his default setting is to respond to life with praise for God.

The poet/disciple asked for the Lord’s hand to be his ever-ready help because the Lord’s salvation is his great desire.  He connects this to delight in the law and the precepts of God.  Many people will talk about wanting the blessing of God, and much is said and written about how to obtain the blessing of God.  But the Holy Spirit inspired the poet/disciple to say the means by which the hand of the Lord will work is the Word of the Lord.  The work of the Lord’s hand is not so that the poet/disciple can have all the things he wants.  Rather, the objective the poet/disciple seeks is the opportunity to offer praise to the Lord.  

The last verse of this lengthy Psalm is powerful and profound.  Having read this Psalm, we might expect that this is a man of great piety, and he clearly is, but his self-understanding is that he is a lost sheep.  The holier a person, the more profoundly aware they, in absolute terms, are unholy.  Those closest to God are the ones aware of how far and above all God is.  This is not the lost sheep of apostasy but the one who, in moments wanders off, but is aware of that wandering.  They are aware because they, consistent with the whole theme of this Psalm, “do not forget Thy commandments.”

“Lord help me to always return to You. AMEN

Psalm 119:161-168

Psalm 119:161-168

Shin 

The poet/disciple being persecuted by princes clings fast to God. 

There are two things that the politically powerful desire above all else.  They want to be loved and adored by their people, and they want to be the most feared by their enemies.  The poet/disciple is a disappointment to his princes.  While they persecute him without just reason, he reserves his awe/fear and his love for the Lord.  At best a ruler might make and enforce good laws, but it is for the Word of God that the poet/disciple rejoices as if he found a great spoil. The prince is never more than a steward of power, but God is the holder, creator, and source of all power. 

The poet/disciple is so moved that seven times a day he praises the Lord.  There are two ways of addressing this phrase, and both are excellent spiritual disciplines.  The poet/disciple may have used ‘seven’ as the symbolic number of completion.  The number seven is often a figure for the completion of anything, e.g., creation.   If this is the case, the poet is saying for the whole day, “I praise Thee.”  The other possibility is that seven refers to seven specific times of prayer for the disciple.  This practice is seen in a 10th-century sermon that called for religious observations at breakfast, 9:00 AM, noon, 3:00 PM, 6:00 PM, bedtime, and midnight.  Either pattern, if faithfully carried out, is appropriate.

The promise of verse 165 is one of the great promises of Scripture.  “Those who love Thy law have great peace” is the first part of the promise.  Peace here is the greatest of all the Hebrew words, “shalom.”  It is more than an absence of stress or struggle; it is the wholeness and completeness of life.  It is an overflowing abundance of well-being in the confidence that God loves and cares for us (His character) and that He is able to bless our lives with His very best (His power).  The love of God’s law opens us up to the blessings of a relationship with God where ultimately all is well.  The second line says basically the same thing, except from a negative perspective.  The one who loves God’s Word is protected from the stumbling block.  This carries with it the ideal that the one who loves God’s Word is, by knowing the Word, able to see danger in advance.  It is like the advantage of having a light to shine on a dark path. (Vs. 105) The poet/disciple finds that the great spiritual blessings of the Word have begun to trickle down into the level of daily living.

The poet/disciple is still under persecution; he is still suffering for his faith. Nevertheless, he speaks with a great positive voice about the benefits of God’s Word.  The Word of God is neither a magic talisman nor a collection of spells and incantations.  It is the introduction to the One who gives hope and joy.  This life of confident joy is lived out because the poet/disciple constantly keeps the love of God’s Word a priority.  It is a reciprocal relationship, as he loves the Word, it empowers him, and as it empowers him, he grows to love the Word.  

“Lord, help me to have a constant growing commitment to Your Word. AMEN

Psalm 119:153-160

Psalm 119:153-160

Resh 

Because God cannot suffer those who are faithful to His word to succumb, the poet/disciple begs for helpful pity. 

As we look at this passage, one question might come to mind.  In 154, the poet/disciple said, “Plead my cause…” We might ask, “With whom would God plead a case?”  God doesn’t need to plead with anyone; He commands.  This question misses the nature of the word "plead."  The emphasis of this word is not on the asking but on the volume or decibel level of the communication.  The word here is not about a persuasive argument set forth by a lawyer or philosopher. This word here is a loud, noisy, clamorous, contentious argument.  This is more of a shouting match than a discussion.  What the poet/disciple is asking for is that God’s redemption will be obvious and bombastic. The conflict has been building to a head, and the poet wants to see God’s explosive words coming to his defense. 

Because they have rejected God’s Word, God’s rescue is not available for the wicked, nor are the wicked capable of providing rescue.  But for the poet/disciples, God’s Word is a source of mercy, which expresses itself in revival or renewal.  The poet/disciple is determined to remain loyal to God even when he senses that he is alone and surrounded by the wicked.  Earlier the poet/disciple speaks of streams of tears that he has because the wicked “do not keep the law” (v. 136).  Now there is a different expression; now we see the poet/disciple loathes the treacherous.  What has happened?  There comes a point at which the villainy that comes from disregard of God’s law causes the poet/disciple to reach a breaking point.  The word translated “loath” comes from the root word that means “to break, snap, or be cut off.”  There comes a point that even this most patient of God’s loyal people have had enough.  It is important to note why this breaking has come about.  It was not an offense to the poet/disciple or even his persecution.  Rather, it was the rejection of God’s way, with some special attention to the betrayal of what is right.  It is the same behavior that caused such great sorrow in verse 136, “They do not keep Thy law/word.”  It is possible for those who are fully committed to God to find great sorrow and great revulsion in the same behavior of the wicked.  We need to beware when we notice that we have only one or the other of these responses.  

The poet/disciple concludes this passage with a reaffirmation of his affection for the Word of God; this is set in contrast to his disdain for the wicked. He hopes that according to the mercies of the Lord he will be renewed.  The Word can bring this renewal because it is truth in total.  The word translated “sum” in the NASB is literally “head.”  Imagine a column of numbers added together, but rather than the total being on the bottom, it is at the top of the column; it would be the head or sum.  In the next phrase there is an emphasis on the singularity.  Literally, this line says, “And forever every one of Your righteous judgments.”  The point the poet/disciple is making is if you look at the individual commands of God or the totality of them, you find the same beautiful righteousness.  

“Lord, speak boldly in support of Your saints and Your Word. AMEN”

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”

Psalm 119:89-96

Psalm 119:89-96 

Lamed

Without the eternal, sure, mighty Word of God, the poet would despair.

The poet is able to endure the hardships because of his confidence in the Law of God.  In this section, he takes a step back and looks at the big picture for just a moment.  He looks at the universe and, in seeing the physical sciences, develops what was once called natural law.  How is it that the whole of creation exists and continues to exist so reliably?  It does so at the Word or Law of God.  Our understanding of the universe is very different from that of the poet, but the principle remains the same.  If God can create and make such a massive and complex universe by His word, then His word is more than able to guide us in the difficulties of life.  In these first three verses of this passage, the poet is finding strength in the evidence of God’s power, and then that power revives or renews him.  In fact, had he not been able to get a little better picture, he might have collapsed under the attacks of his enemies.  His enemies can no more destroy the ordinances of God than they can pull the universe apart.  

Since it is God’s ordinances that make and rule the universe and form the foundation for the poet’s life, the poet, as long as he is shaping his life by God’s ordinances, is as solid and secure as the universe itself.  The poet offers a couple of contrasts and then a marvelous conclusion.  The contrast is the dual circumstances of life: he belongs to God because of his commitment to God’s precepts and testimonies, but at the same time the wicked are trying to destroy him.  Then comes a marvelous statement: “I have seen a limit to all perfection; Your commandment is exceedingly broad.”  The poet understands that the expanse of creation has a limit; that there is a limit to the physical universe.  We understand that limit is further away than the poet might have expected.  The creation will of necessity be less than the Creator.  But the character, power, beauty, and holiness of God expressed in His laws, word, or command is without any such limits. 

“Lord, as I view Your great power in the universe encourage me to be strong in You. AMEN.