Exegetical and Hermeneutical Commentary of Psalms 119:121
I have done judgment and justice: leave me not to mine oppressors.
121. Conscious of his own rectitude the Psalmist prays that he may not be abandoned to the will of his oppressors. His conduct corresponds to the character of God. Cp. Psa 33:5; Psa 89:14.
Fuente: The Cambridge Bible for Schools and Colleges
121 128. Ayin. It is time for Jehovah to interpose on behalf of His servant, but the faithlessness of men only confirms his love for the law.
Fuente: The Cambridge Bible for Schools and Colleges
I have done judgment and justice – This commences a new division of the psalm, indicated by the Hebrew letter Ayin ( ) – a letter which cannot well be represented in the English alphabet, as there is, in fact, no letter in our language exactly corresponding with it. It would be best represented probably by what are called breathings in Greek. The meaning of the first part of this verse is, I have led a righteous and upright life. It is equivalent to saying that he had kept the law of God, or had made that the rule of his conduct.
Leave me not to mine oppressors – To the people who would do me wrong; who seek my hurt. He urged this on the ground that he had been obedient to the divine law, and might, therefore, with propriety, make this request, or might claim the divine protection. Man has no merit of his own, and no claim on God; but when he is his true friend, it is not improper to expect that he will interpose in his behalf; nor is it improper to present this in the form of a prayer. Our loving God, and serving him, though it is done imperfectly, is, in fact, a reason why he should and will interpose in our behalf.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:121-123
I have done judgment and justice.
What every man should do, and what every man requires
I. What every man should do. I have done judgment and justice. The whole moral code of the universe may be reduced to two words–Be just.
1. Be just to self. Properly train your own faculties, discipline your own affections, regulate your own activities.
2. Be just to other creatures. Whether they be small or large, irrational or intelligent. The meanest insect as well as the greatest soul hem claims on you.
3. Be just to the Creator. The kindest Being thank the most, the greatest Being reverence the most, the best Being adore the most.
II. What every man requires. Be surety for Thy servant for good; or, as some read, Interpose for Thy servant for good. There is a thing here which every man requires, viz. the merciful interposition of God. Be surety–interpose–for Thy servant. Unless He, in mercy, intervenes on our behalf, we are ruined for ever. Every awakened soul hungers for this, it is the great hunger of the soul. Mine eyes fail for Thy salvation. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
LETTER AIN. – Sixteenth Division
Verse 121. I have done judgment and justice] I have given the best decision possible on every case that came before me; and I have endeavoured to render to all their due.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
AIN
Judgment and justice, i.e. just judgment, as Ecc 5:8, to wit, towards mine oppressors, whom I have no way injured.
Fuente: English Annotations on the Holy Bible by Matthew Poole
121-126. On the grounds of hisintegrity, desire for God’s word, and covenant relation to Him, theservant of God may plead for His protecting care against the wicked,gracious guidance to the knowledge of truth, and His effectivevindication of the righteous and their cause, which is also His own.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
e, AIN.–The Sixteenth Part.
Ver. 121. AIN. I have done judgment and justice,…. As king of Israel; which is the character given of him, 2Sa 8:15; and in which he was a type of Christ, Jer 23:5; and as a private person; which is everyone’s duty, and every good man especially will be desirous of performing it: it is not indeed perfectly done by any, and therefore not to be trusted to; nor was it so done by David; nor did he place his confidence in it; nor did he say this in a boasting way, but in defence of himself and his innocence against those who oppressed him with their calumnies, as appears from the next clause. The Syriac version takes it to be an address to God, and as describing him, “O thou that doest judgment and justice!” to whom the following petition is directed:
leave me not to mine oppressors; David had his oppressors, as all good men have, and power was on their side; but they could do no more, nor further exercise it, than as they were permitted by the Lord; for they had no power but what was given them from above; and he applies to God, and not men, for relief; and deprecates being given up to them, and left in their hands.
Fuente: John Gill’s Exposition of the Entire Bible
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 , here in one instance ) the poet hopes that God will surely not ( ) 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. 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; similar to , 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 ) practically and fundamentally break God’s law; it is therefore time to act for Jahve ( 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 ( ), i.e., all divine precepts, let them have reference to whatsoever they will, as , right ( , 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 ; moreover it ought then to have been accented . On , “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 (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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 16. AIN. | |
121 I have done judgment and justice: leave me not to mine oppressors. 122 Be surety for thy servant for good: let not the proud oppress me.
David here appeals to God, 1. As his witness that he had not done wrong; he could truly say, “I have done judgment and justice, that is, I have made conscience of rendering to all their due, and have not by force or fraud hindered any of their right.” Take him as a king, he executed judgment and justice to all his people, 2 Sam. viii. 15. Take him in a private capacity, he could appeal to Saul himself that there was no evil or transgression in his hand, 1 Sam. xxiv. 11. Note, Honesty is the best policy and will be our rejoicing in the day of evil. 2. As his Judge, that he might not be wronged. Having done justice for others that were oppressed, he begs that God would do him justice and avenge him of his adversaries: “Be surety for thy servant, for good; undertake for me against those that would run me down and ruin me.” He is sensible that he cannot make his part good himself, and therefore begs that God would appear for him. Christ is our surety with God; and, if he be so, Providence shall be our surety against all the world. Who or what shall harm us if God’s power and goodness be engaged for our protection and rescue? He does not prescribe to God what he should do for him; only let it be for good, in such way and manner as Infinite Wisdom sees best; “only let me not be left to my oppressors.” Though David had done judgment and justice, yet he had many enemies; but, having God for his friend, he hoped they should not have their will against him; and in that hope he prayed again, Let not the proud oppress me. David, one of the best of men, was oppressed by the proud, whom God beholds afar off; the condition therefore of the persecuted is better than that of the persecutors, and will appear so at last.
Fuente: Matthew Henry’s Whole Bible Commentary
The Ain Section
Scripture v. 121-128:
Verses 121,122 recount the psalmist’s declaration that he has done judgment and justice, lived above any indictable charges of injustice from his enemies; Therefore he asks that the Lord not leave him to be oppressed by them. He appeals to the Lord, “Be surety (a bond of security) for thy servant for good. Let not the proud (arrogant) oppress me,” Gen 43:9; Isa 38:14; Heb 7:22. See also Job 17:3; Deu 6:24; Deu 10:13; Deu 30:9.
Verses 123, 124 plead for the Lord to deal with His servant the psalmist, according to His mercies and teach him His statutes, as often repeated, as he declared that he was teachable, ready to learn, v.12; He added that his eyes fail (to see) the salvation promised him and Israel by the Lord, and for the word of His righteousness, which ensured fulfillment of His promises, v. 121; Psa 109:21.
Verses 125, 126 relate the psalmist’s request that the Lord give him understanding (as a matter of grace, not debt) that he might know the meaning of the testimonies of the Lord, Psa 116:16; He added that it was time for the Lord to do it, right away, for his enemies had made His law to appear as void or meaningless, by their oppression of His people, v. 121,123; Psa 22:31; Psa 52:9; Isa 44:23; Rom 2:12-16.
Verse 127 assets, “I love thy commandments above (more than) gold, yea, above fine gold,” a ,well placed love, in the excellence of the Law, Psa 19:10; Pro 3:13-18; Pro 8:11; Pro 16:16; Mat 13:45-46; Eph 3:8.
Verse 128 concludes “therefore I esteem all thy precepts concerning all things to be right,” as also certified Psa 119:160; He added that he hated every false, devious, or dishonest way, that is sin; One is to obey all that apply to Him, Mat 5:17-19; Jas 1:22.
Fuente: Garner-Howes Baptist Commentary
121. I have done judgment and righteousness. The Prophet implores the help of God against the wicked who troubled him, and he does so in such a manner as at the same time to testify that the harassing treatment he received from them was on his part altogether undeserved. If we would have God to come down to succor us, it becomes us to see to it that we meet him with the testimony of a good conscience. As He everywhere promises his aid to the afflicted who are unrighteously oppressed, it is no superfluous protestation which the Prophet makes, that he had not provoked his enemies, but had restrained himself from all injury and wrong-doing, and had not even attempted to requite evil for evil. In asserting that he had at all times done judgment, he means that whatever rite wicked practiced, he steadfastly persevered in following after integrity, and never turned aside from what was just and right in any of his public or private transactions.
Fuente: Calvin’s Complete Commentary
, Ayin.
121-128. Leave me not to mine oppressors Let “him that thinketh he standeth, take heed lest he fall.” Such is the line of thought in this division. In the pressure of evil the strongest has feelings of weakness. When the rod of the wicked rests heavily on the lot of the righteous, the latter is tempted to put forth his hand to iniquity. Hope and confidence need to be sustained by prayer. When men make void nullify the law, it still remains law, and the giver will know how to magnify and make it honourable. Therefore the psalmist loves and abides by it, even when he sees it broken.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ain. The Proper Estimation of God’s Word in the Midst of Oppression.
v. 121. I have done judgment and justice, v. 122. Be surety for Thy servant for good, v. 123. Mine eyes fail, v. 124. Deal with Thy servant according unto Thy mercy, v. 125. I am Thy servant, v. 126. It is time for Thee, Lord, to work, v. 127. Therefore I love Thy commandments above gold, yea, above fine gold, v. 128. Therefore I esteem all Thy precepts concerning all things to be right,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 119:121. Leave me not Thou wilt not leave me. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
AIN.
How sweetly do these words become Christ! but who, except Christ, could ever use them? One might be led to conclude, from the very many similar examples we meet with in the book of Psalms, that this precious book of God would be more generally regarded than it is, by those who are in the habit of frequently reading it, as speaking in the person of Christ. Who, for instance, that reads the fifteenth Ps 1-150 where the speaker saith, I will wash mine hands in innocency, so will I compass thine altar, O Lord; who would possibly conceive that any man should be so blind as to fancy that any, but the ever blessed Jesus, could assume such language? Reader! I know not what views you may have hitherto taken up with; of moral goodness among men; but pray God to give you in due season a real conviction of heart, that nothing short of the righteousness of Jesus can correspond to such language, and therefore none but Jesus can be supposed to say, I have done judgment and justice. How Jesus longed for the salvation of his people, every part of his ministry manifested; so that when he said, “his eyes failed for it, ” it showed the love he had to his redeemed. And how his holy soul delighted in glorifying his Father’s laws, and in magnifying that law, and making it honourable! Sweet and precious consideration to the minds of his people!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 119:121 AIN. I have done judgment and justice: leave me not to mine oppressors.
Ver. 121. I have done judgment and justice ] I have lived in all good conscience before God until this day, Act 23:1 ; my cause is right, and my carriage righteous. But innocence is no target against detraction and deadly practice; therefore
Leave me not to mine oppressors
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 119:121-128 (Ayin)
121I have done justice and righteousness;
Do not leave me to my oppressors.
122Be surety for Your servant for good;
Do not let the arrogant oppress me.
123My eyes fail with longing for Your salvation
And for Your righteous word.
124Deal with Your servant according to Your lovingkindness
And teach me Your statutes.
125I am Your servant; give me understanding,
That I may know Your testimonies.
126It is time for the Lord to act,
For they have broken Your law.
127Therefore I love Your commandments
Above gold, yes, above fine gold.
128Therefore I esteem right all Your precepts concerning everything,
I hate every false way.
Psa 119:121-128 This stanza follows the common pattern. The psalmist describes himself in contrast to those who oppose him.
1. the psalmist
a. he has done justice (BDB 1048), Psa 119:121
b. he has done righteousness (BDB 841), Psa 119:121
c. his eyes fail for longing for God’s salvation, Psa 119:123 a
d. his eyes fail for longing for God’s righteous word, Psa 119:123 b
e. he is God’s servant, Psa 119:122; Psa 119:124-125
f. he loves God’s commandments, Psa 119:127
g. he esteems the right of all God’s revelations, Psa 119:128 a
h. he hates every false way, Psa 119:128 b (cf. Psa 31:6; Psa 119:104; Psa 119:163; Pro 13:5)
2. his opponents are characterized as
a. my oppressors (BDB 798, KB 897, Qal participle), Psa 119:121 b
b. the arrogant, Psa 119:122 b (cf. Psa 119:21; Psa 119:51; Psa 119:69; Psa 119:78; Psa 119:85)
c. they break God’s law, Psa 119:126 b
d. they love the false way (implied), Psa 119:128 b
Psa 119:121 justice See Special Topic: Judge, Judgment, and Justice .
righteousness See Special Topic: Righteousness .
Psa 119:122 This is the first of five prayer requests.
1. be surety for Your servant for good, Psa 119:122 a – BDB 786, KB 876, Qal imperative (lit. give in pledge), cf. Job 17:3; Isa 38:14
2. do not let the arrogant (BDB 267) oppress me, Psa 119:122 b – BDB 798, KB 897, Qal imperfect used in a jussive sense. The Qal active participle is used in Psa 119:121 to characterize his foes.
3. deal with Your servant according to Your lovingkindness, Psa 119:124 a – BDB 793, KB 889, Qal imperative. YHWH’s hesed (BDB 338) is a recurrent theme, cf. Psa 51:1; Psa 106:45; Psa 109:26; Psa 119:88; Psa 119:149; Psa 119:159.
4. teach me Your statutes, Psa 119:124 b – BDB 540, KB 531, Piel imperative, this is another recurrent theme, cf. Psa 119:12; Psa 119:26; Psa 119:64; Psa 119:108; Psa 119:135; Psa 119:171
5. give me understanding, Psa 119:125 a – BDB 106, KB 122, Hiphil imperative, this is another recurrent theme, cf. Job 32:8; Psa 119:27; Psa 119:34; Psa 119:73; Psa 119:125; Psa 119:130; Psa 119:144; Psa 119:169
for good Dahood might be correct (see AB, vol. 17A, p. 187) that the lamedh before good (BDB 373 II) may denote the vocative (i.e., O Good One), as it does in Psa 119:126 before YHWH, translated O Lord.
The NASB Study Bible (p. 869) makes the interesting observation, following the Jewish Masora notes, that Psa 119:122 is the only verse in Psalms 119 in which a direct or indirect (i.e., Psa 119:90; Psa 119:121; Psa 119:132) reference to God’s revelation (see Special Topic: Terms for God’s Revelation) does not appear. However, Dahood in AB (p. 193) asserts that Psa 119:37; Psa 119:90; Psa 119:121-122; Psa 119:132; Psa 119:149 do not have a specific word for God’s revelation.
Psa 119:123 Salvation usually refers to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) but here the next line implies a longing for all of God’s promises to come to fruition (implying national and even eschatological promises).
Psa 119:124 lovingkindness See Special Topic: Lovingkindness (hesed) .
Psa 119:125 That I may know In this context know (BDB 393, KB 390, Qal cohortative) surely refers to comprehension. However, the Hebrew verb often denotes an element of personal relationship. See Special Topic: Know .
Psa 119:126 It is time for the Lord to act Faithful followers take God’s word and promises seriously. They see the evil and chaos in creation and longingly desire for God to intervene in human history and fulfill all His word (cf. Rom 8:18-25)!
Psa 119:127 b This reminds me of Psa 19:10 (cf. Psa 119:103)! Oh, how precious is God’s self-disclosure in revelation. He has not left believers in the hopeless relativity of this fallen world/age. He has communicated His will and way for us to find and maintain intimate fellowship with Him, even now!
Psa 119:128 This is the faithful followers’ worldview. Believers surely do not understand all of God’s revelation, but they trust God. This is exactly opposite of those who
1. choose some of His revelations but not all (cf. Psa 119:113)
2. choose other gods (i.e., idolatry, cf. Psa 31:6; Psa 119:104; Jer 10:3)
There are several questions about Psa 119:128.
1. Why does it start with therefore, when this does not logically connect to Psa 119:127? Possibly to get the acrostic to fit (Psa 119:127 also starts with therefore for acrostic purposes).
2. Why the repeated use of all?
3. Why the verb, (BDB 448, KB 449, Piel perfect), which is usually translated be smooth, be straight, or be right. Possibly it denotes the true way/path (i.e., righteous as a measuring stick/reed, cf. Pro 3:6) versus the false path/way.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
justice = righteousness. Same word as in Psa 119:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 119:121-128
Psa 119:121-128
STROPHE 16
A PRAYER FOR SALVATION FROM OPPRESSORS AND FOR UNDERSTANDING OF GOD’S LAW WHICH THE PSALMIST LOVES
Ayin
“I have done justice and righteousness:
Leave me not to mine oppressors.
Be surety for thy servant for good:
Let not the proud oppress me.
My eyes fail for thy salvation,
And for thy righteous word.
Deal with thy servant according to thy lovingkindness,
And teach me thy statutes.
I am thy servant; give me understanding,
That I may know thy testimonies.
It is time for Jehovah to work;
For they have made void thy law.
Therefore I love thy commandments
Above gold, yea above fine gold.
Therefore I esteem all thy precepts concerning all things to be right;
And I hate every false way.”
As far as we can determine, this psalm is made up of thoughts repeatedly used throughout the composition, with very slight variations in expression.
“Teach me” (Psa 119:124) “David (Spurgeon accepted David as the author) had Nathan, Gad, and the prophets, and besides that all the Levites to teach him; he read the Word of God diligently and meditated upon it day and night; but he here acknowledges that all this was nothing unless God taught him.
“It is time for Jehovah to work” (Psa 119:126). “David (Matthew Henry believed David was the author) here represents unto God the following, `Lord, there are those that have made void thy law, have set thee and thy government at defiance, and have done all they could to cancel and vacate thy commandments. Henry went on to distinguish between these enemies of God and “the godly man who might, through weakness, sin against God’s commandment.
“Therefore I esteem all thy precepts” (Psa 119:127). “The word `therefore’ here does not mean that the Psalmist loved God’s law because others set it at naught, but that he loved it more on that account.” These words are suggested by a statement from Addis.
“The flow of thought in this stanza is more awkward than in most of the others, being hindered by the sparseness of words beginning with the letter ayin. It is especially difficult to see the logical significance of therefore in Psa 119:127. Apparently the alphabetical arrangement, rather than the flow of thought, suggested the use of that word.
E.M. Zerr:
Psa 119:121. The Psalmist really had been a good ruler and judged his people rightly. On this ground he asked the Lord for protection against his oppressors.
Psa 119:122. The request in this verse is similar to that of the preceding one. “Proud” is from a word that means to be arrogant or overbearing.
Psa 119:123. Eyes fail means he was looking eagerly, and salvation means relief from his oppression. T h e Psalmist relied upon God’s righteous word for such relief, and for safe guidance through the storms of life.
Psa 119:124. David never did ask for absolute freedom from trials; he only asked for them to be sent in mercy. In order to conduct himself properly amid the conflicts before him, he desired to be taught the statutes of the Lord.
Psa 119:125. A powerful king was placing himself in the class of servants. Of course such a person would want to render acceptable service, and to do so he should understand how to observe the Master’s testimonies.
Psa 119:126. It is time, etc., should not be considered as an impertinent speech of David. His meaning was that an instance of great need had come for God to vindicate his law, because the enemies had broken it. Psa 119:127. The value here placed on the Lord’s commandments is the same as in Psa 19:10; see the comments at that place.
Psa 119:128. It is right to hate the false ways of evil men even though we should love the deluded travelers in those ways. In harmony with those principles we should consider all the precepts of God as being right.
Fuente: Old and New Testaments Restoration Commentary
I have: Psa 7:3-5, Psa 18:20-24, Psa 75:2, 1Sa 24:11-15, 1Sa 25:28, 2Sa 8:15, Act 21:16, Act 25:10, Act 25:11, 2Co 1:12
leave me: Psa 37:33, Psa 57:3, Psa 57:4, 2Pe 2:9
Reciprocal: Psa 19:8 – rejoicing Psa 27:9 – leave
Fuente: The Treasury of Scripture Knowledge
AIN.
Psa 119:121-124. I have done judgment and justice That is, just judgment, Ecc 5:7, namely, toward mine oppressors, whom I have no way injured. Be surety for thy servant for good For my safety and comfort. Do thou undertake and plead my cause against all my enemies, as a surety rescues the poor persecuted debtor from the hands of a severe creditor. Mine eyes fail, &c., for the word of thy righteousness For the performance of thy righteous, or faithful, or merciful word, or promise. Deal, &c., according to thy mercy Not according to strict justice, nor according to my sins.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16. The vindication of those who keep God’s Word 119:121-128
The first four verses of this pericope are a strong plea for protection from the antagonism of people who do not follow God’s Word (Psa 119:121-124). The psalmist appealed to God for safety because he had faithfully observed His will (Psa 119:125-126). He claimed to value God’s laws more highly than gold and to hate every false way (Psa 119:127-128).