Resh

Introduction: Part One

We rely upon God’s righteousness in at least two key ways.

In His righteousness, He has given Christ as the propitiation for our sins.

In His righteousness, He will carry out vindication for Himself, His Son, and His people.

The New Testament, especially in the teachings of Jesus, teaches His disciples to cry out expectantly, and without weariness, for God’s vindication.

In this part of Psalm 119, the writer will articulate ideas that Paul will share and teach in 2 Thessalonians.

Another way we could think this through would be to consider the two sides to the cry for vindication. On the one hand, there is trust that God is just, merciful, and possesses the power to vindicate fairly or righteously. On the other hand, there is the assumption that God’s people have lived in such a way in the world that God is justified to vindicate His people. Perhaps we think too short-sightedly if we assume that any future persecution will deserve retribution. God’s people should be identifiable as such. The lifestyle differences between two people should be obvious.

A Call for Seeing and Deliverance

The writer addresses God, not in a way that reverses the proper relationship, but in a true plea, in hopefulness.

A remarkable thought begins this octad. The writer calls upon God to see his lowly state and to provide deliverance.

Note Dt. 24:14-15 in relation to thinking about God and the individual who is “ani.” Specifically relevant is Dt. 24:14 in which Israel is warned against withholding the wages of poor (ani) and needy laborers. They are warned of the possibility that the poor might “call” upon the Lord causing Israel to incur guilt before God. This term often gets used, per TWOT, for God’s people in a state of affliction.

All hardship is not affliction per se.

Some hardships are part of living as imperfect people in an imperfect world.

In view here is the lowly state of a man who has been reduced to a humble state, perhaps even materially impoverished, because of the Word of God informs His worldview and lifestyle.

He attaches causation to his own remembrance of God’s law.

The writer, relying upon God’s righteousness, and thus his vindication, makes an appeal to God to provide his rescue. He is worthy of such deliverance because he is one who does not forget God’s law even in his affliction.

An Appeal for Vindication

We know without question that vindication is in view because of of the expressions used at the beginning of Ps. 119:154.

Pleading the cause and acting as “redeemer” go together to form a call upon God for vindication.

He has positioned himself in the world as to make him an object worthy of God’s vindication.

Each line of this section is parallel to one another.

God’s just vindication would, in reality, result in the fulfillment of His life giving promise.

An Assessment of Distinction

The writer observes a causal relationship between the distance of salvation from the wicked and their refusal to seek God’s commandments.

This coincides interestingly with Paul’s teaching in 2 Thess. 1 of a similar idea.

God’s people should live in the world in a way that makes it obvious that God will be just to carry out his judgment against unbelievers.

Introduction Part 2:

We need to return to the distinctions observed or drawn by the person writing this Psalm.

We can see parallels between Ps. 119:154, 156, 159.

Each of them ends with the Piel imperative, here as a request, “give me life.”

One thinks of Dt. 8:1-3, and the example of Jesus with this theme.

We should believe, but we should also live our lives in a distinct way, from a distinct perspective.

What constitutes our distinctiveness is not just what we believe but also the way we live.

What/Who has authority?

There is a real tension in worldviews, or, at least, there should be.

An Abundance of God’s Mercy

God is more than capable of being merciful to his people.

Because of the wealth of His mercy, the writer can anticipate the fulfillment of God’s promise(s) to him.

He will have life, but more importantly, His word will continue to serve as the source of proper living.

Paul, again, relies on such OT concepts in his explanation of God’s mercy in Eph. 1.

He expresses, for the second time, his desire for God to “give him life” according to his judgments.

That ambiguous play on what is meant by having life seems to be at work again.

Can we have physical life without longing to have the quality of spiritual life made available by God through the instruction of His Word?

An Assessment of Distinction (Part 2)

The writer observes a causal relationship between the distance of salvation from the wicked and their refusal to seek God’s commandments.

This coincides interestingly with Paul’s teaching in 2 Thess. 1 of a similar idea.

God’s people should live in the world in a way that makes it obvious that God will be just to carry out his judgment against unbelievers.

We can see how the writer draws observable distinctions between people:

They are wicked hence their actions.

They are opposed to one another in the logical sense as well as in the physical sense.

They look upon him as a danger.

He looks upon them with disgust (Ps. 119:158).

A Call for Seeing, An Observation about Scripture

He returns to his initial request for God to see.

The writer is different from the others.

He loves the Lord’s precepts.

He has not forgotten His law.

It is upon these distinctions that he bases his request for God to give him life.

It is also based upon his understanding of God’s nature.

He concludes with an observation about the “essence” of God’s word.

It is genuine, reality.

“Eternal (are) all your righteous judgments.”