Keil & Delitzsch

On Psalms 119:121-128

The eightfold Ajin. In the present time of apostasy and persecution he keeps all the more strictly to the direction of the divine word, and commends himself to the protection and teaching of God. In the consciousness of his godly behaviour (elsewhere always צדק וּמשׁפּט, here in one instance משׁפט וצדק) the poet hopes that God will surely not (בּל) leave him to the arbitrary disposal of his oppressors. This hope does not, however, raise him above the necessity and duty of constant prayer that Jahve would place Himself between him and his enemies. ערב seq. acc. signifies to stand in any one's place as furnishing a guarantee, and in general as a mediator, Job 17:3; Isa 38:14; לטוב similar to לטובה, Psa 86:17, Neh 5:19 : in my behalf, for my real advantage. The expression of longing after redemption in Psa 119:123 sounds like Psa 119:81. "The word of Thy righteousness" is the promise which proceeds from God's "righteousness," and as surely as He is "righteous" cannot remain unfulfilled. The one chief petition of the poet, however, to which he comes back in Psa 119:124., has reference to the ever deeper knowledge of the word of God; for this knowledge is in itself at once life and blessedness, and the present calls most urgently for it. For the great multitude (which is the subject to הפרוּ) practically and fundamentally break God's law; it is therefore time to act for Jahve (עשׂה ל as in Gen 30:30, Isa 64:4, Eze 29:20), and just in order to this there is need of well-grounded, reliable knowledge. Therefore the poet attaches himself with all his love to God's commandments; to him they are above gold and fine gold (Psa 19:11), which he might perhaps gain by a disavowal of them. Therefore he is as strict as he possibly can be with God's word, inasmuch as he acknowledges and observes all precepts of all things (כּל־פּקּוּדי כל), i.e., all divine precepts, let them have reference to whatsoever they will, as ישׁרים, right (ישּׁר, to declare both in avowal and deed to be right); and every false (lying) tendency, all pseudo-Judaism, he hates. It is true Psa 119:126 may be also explained: it is time that Jahve should act, i.e., interpose judicially; but this thought is foreign to the context, and affords no equally close union for על־כן; moreover it ought then to have been accented עת לעשׂות ליהוה. On כּל־פּקּוּדי כל, "all commands of every purport," cf. Isa 29:11, and more as to form, Num 8:16; Eze 44:30.

The expression is purposely thus heightened; and the correction כל־פקודיך (Ewald, Olshausen, and Hupfeld) is also superfluous, because the reference of what is said to the God of revelation is self-evident in this connection.

Matthew Henry

On Psalms 119:123

David, being oppressed, is here waiting and wishing for the salvation of the Lord, which would make him easy. 1. He cannot but think that it comes slowly: My eyes fail for thy salvation. His eyes were towards it and had been long so. He looked for help from heaven (and we deceive ourselves if we look for it any other way), but it did not come so soon as he expected, so that his eyes began to fail, and he was sometimes ready to despair, and to think that, because the salvation did not come when he looked for it, it would never come. It is often the infirmity even of good men to be weary of waiting God's time when their time has elapsed. 2. Yet he cannot hope that it comes surely; for he expects the word of God's righteousness, and no other salvation than what is secured by that word, which cannot fall to the ground because it is a word of righteousness. Though our eyes fail, yet God's word does not, and therefore those that build upon it, though now discouraged, shall in due time see his salvation.

Spurgeon's Treasury of David

“Mine eyes fail for thy salvation.” He wept, waited, and watched for God’s saving hand, and these exercises tried the eyes of his faith till they were almost ready to give out. He looked to God alone, he looked eagerly, he looked long, he looked till his eyes ached. The mercy is, that if our eyes fail, God does not fail, nor do his eyes fail. Eyes are tender things, and so are our faith, hope and expectancy: the Lord will not try them above what they are able to bear. “And for the word of thy righteousness:” a word that would silence the unrighteous words of his oppressors. His eyes as well as his ears waited for the Lord’s word: he looked to see the divine word come forth as a fiat for his deliverance. He was “waiting for the verdict”-the verdict of righteousness itself. How happy are we if we have righteousness on our side; for then that which is the sinners’ terror is our hope, that which the proud dread is our expectation and desire. David left his reputation entirely in the Lord’s hand, and was eager to be cleared by the word of the Judge rather than by any defence of his own. He knew that he had done right, and, therefore, instead of avoiding the supreme court, he begged for the sentence which he knew would work out his deliverance. He even watched with eager eyes for the judgment and the deliverance, the word of righteousness from God which meant salvation to himself.

Tyndale Study Notes

On Psalms 119:121-124

119:121-128 Ayin (ע): The servant of the Lord strains to endure the evil around him. He boldly petitions the Lord to rescue him immediately!

Tyndale Open Study Notes · CC BY-SA 4.0