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 119:124-125

Here is, 1. David's petition for divine instruction: "Teach me thy statutes; give me to know all my duty; when I am in doubt, and know not for certain what is my duty, direct me, and make it plain to me; now that I am afflicted, oppressed, and my eyes are ready to fail for thy salvation, let me know what my duty is in this condition." In difficult times we should desire more to be told what we must do than what we may expect, and should pray more to be led into the knowledge of scripture-precepts than of scripture-prophecies. If God, who gave us his statutes, do not teach us, we shall never learn them. How God teaches is implied in the next petition: Give me understanding (a renewed understanding, apt to receive divine light), that I may know thy testimonies. It is God's prerogative to give an understanding, that understanding without which we cannot know God's testimonies. Those who know most of God's testimonies desire to know more, and are still earnest with God to teach them, never thinking they know enough. 2. His pleas to enforce this petition. (1.) He pleads God's goodness to him: Deal with me according to thy mercy. The best saints count this their best plea for any blessing, "Let me have it according to thy mercy;" for we deserve no favour from God, nor can we claim any as a debt, but we are most likely to be easy when we cast ourselves upon God's mercy and refer ourselves to it. Particularly, when we come to him for instruction, we must beg it as a mercy, and reckon that in being taught we are well dealt with. (2.) He pleads his relation to God: "I am thy servant, and have work to do for thee; therefore teach me tod o it and to do it well." The servant has reason to expect that, if he be at a loss about his work, his master should teach him, and, if it were in his power, give him an understanding. "Lord," says David, "I desire to serve thee; show me how." If any man resolve to do God's will as his servant, he shall be made to know his testimonies, Joh 7:17; Psa 25:14.

Spurgeon's Treasury of David

“I am thy servant.” This is the third time he has repeated this title in this one section: he is evidently fond of the name, and conceives it to be a very effective plea. We who rejoice that we are sons of God are by no means the less delighted to be his servants. Did not the firstborn Son assume the servant’s form and fulfil the servant’s labour to the full? What higher honour can the younger brethren desire than to be made like the Heir of all things?

“Give me understanding, that I may know thy testimonies.” In the previous verse he sought teaching; but here he goes much further, and craves for understanding. Usually, if the instructor supplies the teaching, the pupil finds the understanding; but in our case we are far more dependent, and must beg for understanding as well as teaching: this the ordinary teacher cannot give, and we are thrice happy that our Divine Tutor can furnish us with it. We are to confess ourselves fools, and then our Lord will make us wise, as well as give us knowledge. The best understanding is that which enables us to render perfect obedience and to exhibit intelligent faith, and it is this which David desires,-“understanding, that I may know thy testimonies.” Some would rather not know these things; they prefer to be at ease in the dark rather than possess the light which leads to repentance and diligence. The servant of God longs to know in an understanding manner all that the Lord reveals of man and to man; he wishes to be so instructed that he may apprehend and comprehend that which is taught him. A servant should not be ignorant concerning his master, or his master’s business; he should study the mind, will, purpose, and aim of him whom he serves, for so only can he complete his service; and as no man knows these things so well as his master himself, he should often go to him for instructions, lest his very zeal should only serve to make him the greater blunderer.

It is remarkable that the Psalmist does not pray for understanding through acquiring knowledge, but begs of the Lord first that he may have the gracious gift of understanding, and then may obtain the desired instruction. All that we know before we have understanding is apt to spoil us and breed vanity in us; but if there be first an understanding heart, then the stores of knowledge enrich the soul, and bring neither sin nor sorrow therewith. Moreover, this gift of understanding acts also in the form of discernment, and thus the good man is preserved from hoarding up that which is false and dangerous: he knows what are and what are not the testimonies of the Lord.

Tyndale Study Notes

On Psalms 119:125-128

119:125 Simply possessing God’s law does not provide any benefits. The psalmist knows that only as the Lord gives discernment will he understand it.

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