Psalm 119:161-168 ש

ש Sin and Shin

Rulers persecute me without cause,
    but my heart trembles at your word.
I rejoice in your promise
    like one who finds great spoil.
I hate and detest falsehood
    but I love your law.
Seven times a day I praise you
    for your righteous laws.
Great peace have those who love your law,
    and nothing can make them stumble.
I wait for your salvation, Lord,
    and I follow your commands.
I obey your statutes,
    for I love them greatly.
I obey your precepts and your statutes,
    for all my ways are known to you.

Psalm 119:161-168

Type of Psalm

Didactic psalms: These psalms are psalms that are intended to teach. In most cases the psalm instructs us in moral principles.

Matthew Henry’s Summary

“This is a psalm by itself, like none of the rest; it excels them all, and shines brightest in this constellation. It is much longer than any of them more than twice as long as any of them. It is not making long prayers that Christ censurers, but making them for a pretence, which intimates that they are in themselves good and commendable. It seems to me to be a collection of David’s pious and devout ejaculations, the short and sudden breathings and elevations of his soul to God, which he wrote down as they occurred, and, towards the latter end of his time, gathered out of his day-book where they lay scattered, added to them many like words, and digested them into this psalm, in which there is seldom any coherence between the verses, but, like Solomon’s proverbs, it is a chest of gold rings, not a chain of gold links. And we may not only learn, by the psalmist’s example, to accustom ourselves to such pious ejaculations, which are an excellent means of maintaining constant communion with God, and keeping the heart in frame for the more solemn exercises of religion, but we must make use of the psalmist’s words, both for the exciting and for the expressing of our devout affections; what some have said of this psalm is true, “He that shall read it considerately, it will either warm him or shame him.” The composition of it is singular and very exact. It is divided into twenty-two parts, according to the number of the letters of the Hebrew alphabet, and each part consists of eight verses, all the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on, without any flaw throughout the whole psalm. Archbishop Tillotson says, It seems to have more of poetical skill and number in it than we at this distance can easily understand. Some have called it the saints’ alphabet; and it were to be wished we had it as ready in our memories as the very letters of our alphabet, as ready as our A B C. Perhaps the penman found it of use to himself to observe this method, as it obliged him to seek for thoughts, and search for them, that he might fill up the quota of every part; and the letter he was to begin with might lead him to a word which might suggest a good sentence; and all little enough to raise any thing that is good in the barren soil of our hearts. However, it would be of use to the learners, a help to them both in committing it to memory and in calling it to mind upon occasion; by the letter the first word would be got, and that would bring in the whole verse; thus young people would the more easily learn it by heart and retain it the better even in old age. If any censure it as childish and trifling, because acrostics are now quite out of fashion, let them know that the royal psalmist despises their censure; he is a teacher of babes, and, if this method may be beneficial to them, he can easily stoop to it; if this to be vile, he will be yet more vile.

II. The general scope and design of it is to magnify the law, and make it honourable; to set forth the excellency and usefulness of divine revelation, and to recommend it to us, not only for the entertainment, but for the government, of ourselves, by the psalmist’s own example, who speaks by experience of the benefit of it, and of the good impressions made upon him by it, for which he praises God, and earnestly prays, from first to last, for the continuance of God’s grace with him, to direct and quicken him in the way of his duty. There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it (both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called, 1. God’s law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths. And I think there is but one verse (it is ver. 122) in all this long psalm in which there is not one or other of these ten words; only in three or four they are used concerning God’s providence or David’s practice (as ver. 75, 84, 122), and ver. 132 they are called God’s name. The great esteem and affection David had for the word of God is the more admirable considering how little he had of it, in comparison with what we have, no more perhaps in writing than the first books of Moses, which were but the dawning of this day, which may shame us who enjoy the full discoveries of divine revelation and yet are so cold towards it. In singing this psalm there is work for all the devout affections of a sanctified soul, so copious, so various, is the matter of it. We here find that in which we must give glory to God both as our ruler and great benefactor, that in which we are to teach and admonish ourselves and one another (so many are the instructions which we here find about a religious life), and that in which we are to comfort and encourage ourselves and one another, so many are the sweet experiences of one that lived such a life. Here is something or other to suit the case of every Christian. Isa. any afflicted? Isa. any merry? Each will find that here which is proper for him. And it is so far from being a tedious repetition of the same thing, as may seem to those who look over it cursorily, that, if we duly meditate upon it, we shall find almost every verse has a new thought and something in it very lively. And this, as many other of David’s psalms, teaches us to be sententious in our devotions, both alone and when others join with us; for, ordinarily, the affections, especially of weaker Christians, are more likely to be raised and kept by short expressions, the sense of which lies in a little compass, than by long and laboured periods.”

Matthew Henry, Matthew Henry’s Commentary

Noted Biblical Scholars, Teachers, and Preachers Comments

Psalm 119:164 “Seven is perhaps used in the sense of perfection/completion meaning here that a continual attitude of praise characterizes the psalmist’s life.”

John MacArthur, John MacArthur Commentary (quoted Scripture without bold/italics)

My Thoughts

This psalm is not attributed to any author.

These verses start with ש Sin and Shin.

The psalmist is a victim of lies and deceit, at high levels, rulers attacking him, but true peace is found in the Lord.

The psalmists loves God’s statutes, and peace is found in God’s Law.

The psalmist awaits God’s salvation, but in the meantime, he will obey.

Psalm 119:169-176 ת

ת Taw

May my cry come before you, Lord;
    give me understanding according to your word.
May my supplication come before you;
    deliver me according to your promise.
May my lips overflow with praise,
    for you teach me your decrees.
May my tongue sing of your word,
    for all your commands are righteous.
May your hand be ready to help me,
    for I have chosen your precepts.
I long for your salvation, Lord,
    and your law gives me delight.
Let me live that I may praise you,
    and may your laws sustain me.
I have strayed like a lost sheep.
    Seek your servant,
    for I have not forgotten your commands.

Psalm 119:169-176

Type of Psalm

Didactic psalms: These psalms are psalms that are intended to teach. In most cases the psalm instructs us in moral principles.

Matthew Henry’s Summary

See 119: 162-168 ש Sin and Shin above.

Noted Biblical Scholars, Teachers, and Preachers Comments

Psalm 119:169 ”The purpose of the Bible is simply to proclaim God’s plan to save His children. It asserts that man is lost and needs to be saved. And it communicates the message that Jesus is the God in the flesh sent to save his children.
“Though the Bible was written over sixteen centuries by at least forty authors, it has on central theme-salvation through faith in Christ. Begun by Moses in the lonely desert of Arabia and finished by John on the lonely Isle of Patmos, it is held together by a strong thread: God’s passion and God’s plan to save his children.
“What a vital truth! Understanding the purpose of the Bible is like setting the compass in the right direction, calibrate it correctly, and you’ll journey safely. But fail to set it, and who knows where you’ll end up.”

Max Lucado, How to Study the Bible

My Thoughts

This psalm is not attributed to any author.

These verses start with ת Taw.

The psalmist makes one final cry for help. He needs God.

But while he waits, he will sing songs of praise and wait for God’s salvation.

And still, the psalmist loves God’s law. God’s statutes will live forever.

Throughout Psalm 119 there have been thoughts that are repeated throughout.

The psalmist loves God’s statutes, Laws, decrees.
The psalmist will obey.
The psalmist will give praises to God.
And salvation is awaited.

While the language of the New Testament Christian is that we have obtained salvation, this world attacks us from all sides. Being taken from this strife will be the greatest “salvation” of all. But until that day comes, we need to obey God’s Law as best we can, trust in God’s Grace and Mercy, and praise God daily.

Psalm 120

I call on the Lord in my distress,
    and he answers me.
Save me, Lord,
    from lying lips
    and from deceitful tongues.
What will he do to you,
    and what more besides,
    you deceitful tongue?
He will punish you with a warrior’s sharp arrows,
    with burning coals of the broom bush.
Woe to me that I dwell in Meshek,
    that I live among the tents of Kedar!
Too long have I lived
    among those who hate peace.
I am for peace;
    but when I speak, they are for war.

Psalm 120:1-7

Type of Psalm

Psalms of Affliction: Psalms where the psalmist is crying out in pain or distress, asking God where He is in the psalmist’s time of need. But no matter how dire the circumstances or how long the lament, there seems to always be a word of praise. Otherwise, why do we go to God in such times, other than to recognize Him as the only one who can help us?

Matthew Henry’s Summary

“This psalm is the first of those fifteen which are here put together under the title of ‘songs of degrees.’ It is well that it is not material what the meaning of that title should be, for nothing is offered towards the explication of it, no, not by the Jewish writers themselves, but what is conjectural. These psalms do not seem to be composed all by the same hand, much less all at the same time. Four of them are expressly ascribed to David, and one is said to be designed for Solomon, and perhaps penned by him; yet Ps. 126:1-6; 129:1-8 seem to be of a much later date. Some of them are calculated for the closet (as Ps. 120:1-7; 130:1-8), some for the family (as Ps. 127:1-5; 128:1-6), some for the public assembly (as Ps. 122:1-9; 134:1-3), and some occasional, as Ps. 124:1-8; 132:1-18 So that it should seem, they had not this title from the author, but from the publisher. Some conjecture that they are so called from their singular excellency (as the song of songs, so the song of degrees, is a most excellent song, in the highest degree), others from the tune they were set to, or the musical instruments they were sung to, or the raising of the voice in singing them. Some think they were sung on the fifteen steps or stairs, by which they went up from the outward court of the temple to the inner, others at so many stages of the people’s journey, when they returned out of captivity. I shall only observe, 1. That they are all short psalms, all but one very short (three of them have but three verses apiece), and that they are placed next to Ps. 119:1-176, which is by much the longest of all. Now as that was one psalm divided into many parts, so these were many psalms, which, being short, were sometimes sung all together, and made, as it were, one psalm, observing only a pause between each; as many steps make one pair of stairs. 2. That, in the composition of them, we frequently meet with the figure they call climax, or an ascent, the preceding word repeated, and then rising to something further, as 120, ‘With him that hated peace. I peace.’ 121, ‘Whence cometh my help; my help cometh.’ ‘He that keepeth thee shall not slumber; he that keepeth Israel.’ 122, “Within thy gates, O Jerusalem. Jerusalem is builded.’ 123, ‘Until that he have mercy upon us. Have mercy upon us.’ And the like in most of them, if not all. Perhaps for one of these reasons they are called songs of degrees.
“This psalm is supposed to have been penned by David upon occasion of Doeg’s accusing him and the priests to Saul, because it is like 52, which was penned upon that occasion, and because the psalmist complains of his being driven out of the congregation of the Lord and his being forced among barbarous people. I. He prays to God to deliver him from the mischief designed him by false and malicious tongues, ver. 1, 2. II. He threatens the judgments of God against such, ver. 3, 4. III. He complains of his wicked neighbours that were quarrelsome and vexatious, ver. 5-7. In singing this psalm we may comfort ourselves in reference to the scourge of the tongue, when at any time we fall unjustly under the lash of it, that better than we have smarted from it.”

Matthew Henry, Matthew Henry’s Commentary

Noted Biblical Scholars, Teachers, and Preachers Comments

Psalm 120 “People submerged in a culture swarming with lies and malice feel as if they are drowning in it: they can trust nothing they hear, depend on no one they meet. Such dissatisfaction with the world as it is is preparation for traveling in the way of Christian discipleship. The dissatisfaction, coupled with a longing for peace and truth, can set us on a pilgrim path of wholeness in God.”

Eugene H. Peterson, A Long Obedience in the Same Direction

My Thoughts

This psalm is not attributed to any author.

While Matthew Henry refers to this group of psalms as “songs of degrees,” the more modern term is the ”psalms of ascension,” read by pilgrims walking up toward Jerusalem.

Matthew Henry also suggests that this psalm is of David and that it is similar to Psalm 52, when people were telling lies about David and betraying trusts. Doeg told Saul where David had been and Saul had Doeg kill all the priests for aiding David’s escape. But one priest remained, and he found his way to David. But it might not be David, the beauty in having 150 psalms from which to choose, you might find one that meets your issues that you are dealing with today. And having two people that have been betrayed in similar manner is not out of the question.

As the psalm begins, the psalmist has been harmed by lies and deceit.

Then the psalmist turns to his enemy and basically says that his end is sure, and there will be no rest for him.

But then the psalm ends with the psalmist in Asia Minor and in Arabia, which argues against David being the author. The people where he lives do not agree with his way of life. The psalmist wants peace, but all they want is war.

We have some of that in our world today. Many speak of peace, but their actions show they have no interest in it.

Some Serendipitous Reflections