Psalm 119:65-72

Psalm 119:65-72 

Ṭeth  

The poet recognizes the beneficial element of his suffering. 

God’s dealing with us is always good and for our benefit, but it may not always feel that way.  In this section the poet reflects on his own life and how God’s goodness worked for him in difficult times.  In the midst of suffering we rarely say, “This is really good for me.”  But it is not too uncommon that after the suffering is past we can say, “That was good for me.”  The more quickly we are able to learn the lessons of suffering, the wiser we are.

The Lord has been good to the poet according to His own word, and the poet is able to recognize that with the aid of 20/20 hindsight.  The poet asked to be taught good discernment and knowledge, which is to learn both the ethical behaviors and the happy results that such behaviors bring.  He wants to learn not only what the right thing to do is but also see the positive benefit of that behavior.  Note the contrast between vs. 66 and 67.  The poet learned the misery of going astray in his affliction, and now he wants to learn the pleasantness of right living.  We often think of right living as a means to an end, that if we do right, which may include incidental suffering, we will someday be rewarded.  That is an inadequate understanding.  The poet/disciple is here indicating that living the life of righteousness is the greatest good and that this life is itself inherently worth it. 

God’s nature is good, and His actions are always for our benefit.  The order of His universe is that the short-term pleasures of evil never outweigh the benefit of living according to His law. The poet again is asking to learn the Lord’s statutes.  This time he asked in the context of the arrogant having attempted to cover him over with falsehoods.  The word used is “plastered over” or “whitewashed.” They want to make him disappear the way a concrete block wall disappears when covered with stucco. The comment “their heart is covered with fat” is indicative of being insensitive.  Our medical and modern scientific view might shape our understanding of this metaphor.  In ancient times fat was good because it indicated wealth as evidenced by being well fed.  But in this case the fat (wealth and ease) caused their heart, or seat of the will and emotion, to become dull and insensitive to the call of the Law of God.

The poet again repeats that his affliction was beneficial.  This is a good point to make note of—the word "affliction."  Literally, it means to “make low or put down.” But it is practically much more intense than it might first sound.  The word was used of the abuse Sarah heaped on Hagar that was so intense that Hagar wanted to run away.  It was the word that described the Egyptians forcing the Israelites into slavery.  It was on different occasions used to describe the rape of a woman.  This affliction is not a little inconvenience but rather a life-altering experience of powerful misery.  But God never wastes a hurt.  It doesn’t matter if our affliction is the result of self-induced suffering or we were the innocent victims of the evils of others; God can use that horror to our benefit.  In fact, the poet feels that the Law of the Lord, to which his suffering led him, is better than fantastic riches.

“Lord, do not waste the hurt of my life, rather teach me. AMEN”