Romans: Law, Obedience, and Sanctification: Walking With God

A Short and Pointed Prayer

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2018-05-27

Synopsis: John Weaver examines Psalm 119:121-128, focusing on David's brief but powerful prayer for divine intervention when the wicked make void God's law. He highlights the importance of a clean conscience, dependence on God's surety, and the need for continual learning and obedience. The sermon emphasizes human impotence and God's omnipotence, urging believers to pray for God to work when His law is despised, and to respond with love for His commandments and hatred of false ways.

[John Weaver] Well, let's open our Bibles today to Psalm 119. Psalm 119. And we're going to be reading verses 121 through 128. Psalm 119. The title of the message is A Short and Pointed Prayer. A Short and Pointed Prayer.

[John Weaver] Notice, if you would, Psalm 119, verse 121, David said, which you have just sung about. I have done judgment and justice. Leave me not to my oppressors. Be surety for thy servant for good. Let not the proud oppress me. Mine eyes fail for thy salvation and for the word of thy righteousness. Deal with thy servant according unto thy mercy and teach me thy statutes. I am thy servant, give me understanding that I may know thy testimonies. It is time for thee, Lord, to work, for they have made void thy law. Therefore, love I thy commandments above gold, yea, above fine gold. Therefore, I esteem all thy precepts concerning all things to be right.

[John Weaver] I hate every false way." All of us have heard prayers that needed to be endured rather than enjoined and enjoyed. It has always been a maxim that if you pray long in secret, that you do not have to pray long in public. The option and power of your prayers in secret will empower your brief prayer in public. Our Lord, of course, in the New Testament, warned His disciples concerning the prayers of the heathen and advised and counsel and commanded them not to pray as do the heathen. In Matthew 6 and verse 7, he said, But when you pray, use not vain repetitions as the heathen do, for they think that they shall be heard for their much speaking.

[John Weaver] So obviously, there is indeed a vain repetition that the Word of God talks about. Moreover, it was the Pharisees in the New Testament who made long prayers And they did so to promote their own religiosity and to get this theme of men. In Matthew six and verse five. Our Lord said, And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men.

[John Weaver] Then he said, Verily, I say unto you, they have their reward. And then, of course, Mark chapter 12 and verse 40 still talking about the Pharisees and the hypocrites, he said, which devours widows houses and for a pretense makes long prayers. These shall receive a greater damnation. So long hypocritical prayers merit only divine justice. Our prayers should not be hypocritical. And obviously, mostly they should be in secret, especially if they are long. We may commune with our Heavenly Father as long as we desire.

[John Weaver] If we want to go all day and all night, that's wonderful, too, but it's usually done secretly. Our Lord said in Matthew 6 and verse 6, But when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret, and thy Father in secret, which seeth thee in secret, shall reward thee openly. So most of our praying should be done secretly.

[John Weaver] Obviously, according to the Bible, it is not the length of the prayer, nor the repetitions in the prayer that caused God to hear an answer. I don't know if you've ever noticed this or not, but there are many brief and short prayers, and I would say prayers that are very effective that are given to us in the Bible. You remember in Matthew chapter 14, verse 30. When Peter was thinking, his prayer was very, very short. Lord, save me. That's short enough. Lord, help me. Yeah. So that's he realized then if he did not receive divine help, he would simply be gone. Remember the woman also in Canaan simply prayed, Lord, help me. That's in Matthew 15 and verse 25, the demonically possessed boy. When his father cried to the Lord for help, he just simply said, Lord, I believe. Help thou mine unbelief. And you remember there in Luke chapter 18 and verse 13, the republican would not even as much as lift his eyes toward heaven, but smote himself on the breast and said, Lord, be merciful to me, a sinner.

[John Weaver] Now, when you look in the Bible, there are many brief prayers. There are some lengthy prayers in the Bible. But when you get to reading the book of Ezra and Nehemiah and Daniel, you will find much longer prayers. But the reason they are longer is because these men are not just simply confessing their sins. They are confessing and acknowledging the sins of the entire nation. It would be an interesting study if you just began at Genesis and went all the way through Revelation and noted every prayer in the Bible And notice not only its length, but also the petitions involved in the prayer as well. So there are many prayers in the Bible, but I would suggest that in all probability, the briefer prayers outnumber the longer prayers.

[John Weaver] Now, when you look at our text in Psalm 119, verses 121 through verse 128, this is a relatively short prayer. In fact, it runs just eight verses, but the petition that is so provoking is found in verse 126. When David prays, it is time for the Lord to work, for they have made void thy law. Now, I want you to see this prayer petition in its context.

[John Weaver] So but first, let me ask a question. Have you ever wondered as to why Psalm 119 is divided in sections. And that each section contains eight verses. And have you ever wondered why Psalm 119 is the longest psalm in the book of Psalms? 176 verses. That is because Psalm 119 is an acrostic psalm. An acrostic is a poem in which the first letter either of each line either spells a word or gives a message or is the alphabet. So when you look at Psalm 119, you have to understand that there are 22 letters in the Hebrew alphabet. So verses one through eight in the original all begin with the Hebrew letter Aleph. The next would begin with Beth, which would be the second Hebrew letter, and right on down. In fact, some of your Bibles happen to have the Hebrew alphabet ahead of each one of these sections. Aleph, Beth, Yemel, Daleth, Heg, and right on down till you get 22 verses, or 22 letters, and then each 22 of those letters have 8 verses and therefore 176.

[John Weaver] So when you look at Psalm 119 verses 121 through 128, David obviously is praying for justice. Here's a man that is fighting injustice. He has been oppressed, is still being oppressed, And he's appealing to God to be assured he's grown weary in fighting and is longing for deliverance. While he's longing for deliverance, he's professing at the same time his supreme love for God and his love for God's law, while his enemies are holding God and his law in contempt. So look, if you would please, at verse 121, we begin singing Psalm 119 with this verse, where David said, I have done judgment and justice, lead me not to thine oppressors. So David begins his prayer by declaring that he has done judgment and justice. He's done that which is righteous and holy.

[John Weaver] The wicked may have taunted him. They may have mocked him. They may have persecuted him. And yet at the same time, the Bible tells us that he is maintaining his integrity. He was being oppressed and he was asking for God's just judgment against his oppressors. And so he appeals to God, listen carefully, He appeals to God on the ground of his integrity, his desire for God's law, and his covenant relationship to God as his child. He knows that God has seen and continues to see all the oppression and persecution that he is enduring. Some time ago, I preached a message from the book of Ecclesiastes chapter 5 in verse 8. Let me just read that verse to you. I want you to listen carefully. The Word of God says, If thou seest the oppression of the poor and the violent perverting of judgment and justice in a province, marvel not at the matter, for he that is higher than the highest regardeth. So God is saying, I see. the oppression, and I see the injustice, and I see the wickedness.

[John Weaver] Presidents and governors and kings may see, but God says there's somebody higher today, and I see all of this. Now here's the question, and I want you to think about this. David said in verse 121, I have done judgment and justice, leave me not to mine oppressors. So, Why does David begin this prayer with a declaration of the fact that he has done judgment and justice? Isn't that a strange way to begin a prayer? I have done judgment and justice. Leave me not to my oppressors. Why would David begin a prayer like that? Here's the answer. David begins this prayer because of what is known as the clean hands doctrine. The clean hands doctrine is a biblical doctrine that has been instilled even in American jurisprudence. Let me give you, first of all, what American jurisprudence says concerning clean hands.

[John Weaver] I'm quoting, under clean hands doctrine, Equity will not grant relief to a party who, as an actor, seeks to set judicial machinery in motion and obtain some remedy if such party, in its prior conduct, has violated conscience or good faith or other equitable principle. So what the Clean Hands Doctrine is saying is this. What good would it do me to sue Tom for violating a contract If I also had violated the contract or another contract, in other words, if I'm going to sue him for doing something wrong, my hands have to be clean or else in reality, all I'm going to do is condemn myself.

[John Weaver] So let me show you. Look in your Bibles, hold Psalm 119 very quickly, but turn to Psalm, I'm sorry, to Matthew chapter seven, Matthew chapter seven. Look in Matthew chapter 7 and begin there with verse 1. We're talking about the clean hands doctrine. And God is telling us our hands have to be clean. Notice Matthew 7 verse 1.

[John Weaver] Now, our Lord says it like this. Judge not that you be not judged. Now, wait a minute. Of course, you know, John 7 verse 24 tells us to judge righteous judgment. So but this particular verse, and this particular passage is dealing with someone with unclean hands. So he says, judge not that you be not judged for what judgment you judge, you shall be judged. And will the measure you meet, it shall be measured to you again.

[John Weaver] Now watch how he explains it. And why, behold, is now the moat that is in my brother's eye, but considers not the beam that is in thine own eye. Or how wilt thou say to thy brother, let me pull out the moat out of thine eye, And behold, a beam is in thine own eye, thou hypocrite. First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye." So there's a little sliver in Caleb's eye, and I'm trying to get it, and there's a beam sticking out of my eye. I'm going to condemn him because he's got a little tiny sliver, and God says, oh no, if I try to judge him because of that little tiny sliver, And I've got this big beam, then I'm going to be judged with the same judgment that I judge him. It's going to come right back on me.

[John Weaver] You remember in John chapter eight, the woman taken in adultery and they continued asking our Lord particular question. And the Bible tells us that after he knelt down and wrote on the ground, he lifted himself up and said, he that is without sin among you, let him cast the first stone. Now, they were demanding the death penalty for this woman. And she obviously was guilty. That's no problem. But they were guilty of the same sin. And our Lord knew that.

[John Weaver] He said, OK, you want her dead? He that is without this particular sin, you cast the first stone. Because when you kill her, it's going to come right back on you. Ah. And then the Bible says they being convicted in their conscience, went out, the eldest to the youngest, And our Lord looked at her and said, Does no man condemn thee? She said, No man, Lord. Then he said, Neither do I condemn thee. Go and sin no more. Now, our Lord was not excusing or condoning her sin.

[John Weaver] But the law demanded a minimum of two witnesses before anybody could be put to death. There were no witnesses. They left. And so the woman then was left unaccused. And our Lord said, All right, you may go. The interesting thing is this, when you look at verse 121 in Psalm 119, David said, I have done judgment and justice, leave me not to my oppressors. And so David is acknowledging that he is conscious of his integrity and he is asking for God's justice and God's judgment with clean hands.

[John Weaver] He has not wronged his enemies. He has not persecuted them. He is not tainted. And so he is asking God for this judgment because his conscience is clear and his conscience is clean. Paul said the same thing in Acts chapter 23 and verse 1. He said, men and brethren, I've lived in all good conscience before God until this day. We have never really understood the impact or the importance of what you and I would call a clear or a clean conscience. John writes about this in 1 John 3 verse 21. He said, Beloved, if our heart condemn us not, then we have confidence toward God.

[John Weaver] Now, let me ask you a question. When you go to pray. And you're seeking some blessing from God and you know. That there's sin in your life. Does it not kind of condemn you? And you cannot ask boldly. You cannot come with confidence toward God because you know there are things in your life that are contrary to God and contrary to his word. So John said, beloved, if our heart condemn us not, then we have confidence toward God. So if our heart does condemn us, we do not have that confidence. Charles Bridges.

[John Weaver] He lived from 1794 to 1869. He has a wonderful book on the ministry and another wonderful book on the book of Proverbs. But he was one of the leaders of the evangelical party in the Church of England in the 19th century. And here's what he said. Listen carefully. The testimony of conscience, this is what David's talking about, In verse 121, the testimony of conscience has often been rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression.

[John Weaver] They have been enabled to plead it without offense in the presence of their holy heart searching God, nay, even when in the near prospect of the great and final account, they might well have been supposed to shrink from the strict and unerring scrutiny of their omniscient judge. Perhaps, however, we are not sufficiently aware of the importance of moral integrity in connection with our spiritual comfort." And then he says this,"...mark the boldness which it gave David in prayer.

[John Weaver] I have done judgment and justice. Leave me not to my oppressor." We've never understood the importance of a clear conscience. And here's the truth. If we come to God asking for justice and judgment, and we come with unclean hands, we're merely condemning ourselves. So, if you would hold Psalm 119, but look very quickly in your Bibles to the book of Romans chapter 2. Look in Romans chapter 2 at verses 2 and 3. Romans chapter two and verses two and three.

[John Weaver] Notice what the Apostle Paul says. But we are sure that the judgment of God is according to truth against them which commit such things. So God's judgment is always according to truth. Now watch verse three. And thinkest thou this, O man, that judges them which do such things? And doest the same that thou shalt escape the judgment of God? No, he said, if you're doing the same thing that you're asking God to judge, you're in essence condemning your own self. Because God is just and he will indeed judge the wicked, and if you're wicked, God will get you just like he gets everyone else.

[John Weaver] Now, I want you to note verse 121 again of Psalm 119. David is clinging to his integrity. That's why he said, I have done judgment and justice. My heart is clean in this matter. My hands are clean. I've done that which is right. I've done that which is holy. And then he says, leave me not to my oppressors. In other words, he still pleads for God's mercy. He begs God not to leave him in the hands of his oppressors. He may have clean hands. He may have a clear conscience, yet he still desires mercy. and divine help. Now, I want you to see how verse 122 and 121 really mesh together. So he says in verse 121, I've done judgment and justice. Leave me not to my oppressors. Then he says, be surety for thy servant for good.

[John Weaver] Let not the proud oppress me. Now, isn't this interesting? Think about this. David in verse 121 is conscious of his integrity. Because he says, I've done judgment and justice. But when you get to verse 122, he's also conscious of his deficiency. Just doing good is insufficient. Just doing what is right is insufficient. I still need your divine help. I need your mercy. I need your grace. So David is very sensible. He knows that that which he has done is not enough. It is not enough to please God. He needs God to undertake for him. He needs God to be his surety. He needs God to stand up for him. He needs God to be his pledge. He needs God to be his bail bondsman. That's exactly what he's talking about now. Albert Barnes in his commentary on verse 122 says this. And he's talking about the word surety, which I'm going to give you the quote in just a moment, but he says in Isaiah, it the word surety is rendered under tape for me.

[John Weaver] The word means properly to mix, to mingle, hence to braid, to interweave and to exchange and to barter. Then it means to mix or intermingle interests, to unite ourselves with others so that their interests become our own, and hence to take one under one's protection, to become answerable for, to be surety for, as when one endorses a note for another, he mingles his own interests, reputation with his. So.

[John Weaver] If Andrew needed to borrow some money, and he did not have the collateral or did not have the standing, and they said, you need someone to sign with you. If I went and signed with him, which is really forbidden in one sense of the word. But if I went and signed for him, I'm actually standing in his stead saying, if he doesn't pay it, I will pay it.

[John Weaver] His interest has become my interest. And his obligation has become my obligation. And then he goes on. He said the prayer here is that God would so speak or mix or mingle his cause with that of the psalmist together and that he would then protect the common cause at his own or that he would become a pledge or a surety for the safety of the psalmist. Wow.

[John Weaver] So David is saying, be sure you are thy servant for good. Charles Haddon Spurgeon made a comment on verse 122, and he just simply said this, answer for me. Do not leave thy poor servant to die by the hand of the enemy. Take up my interests and weave them with thine own, and stand for me as my master. Undertake thy servant's cause and represent me before the faces of haughty men till they see what an august ally I have in the Lord my God. In other words, Lord, you let them see that you're on my behalf and that you're standing in my stead. Now, when he says, be sure that I serve it for good. May I just simply point out in passing, this is exactly what the Lord Jesus Christ did on our behalf when he became our surety. He undertook our interests and made them his own. He undertook for us and he stood in our place.

[John Weaver] He pledged and he gave surety to God, his father, that he would fulfill every requirement of the law, satisfy his holiness, satisfy his justice and redeem his people. Now, in Isaiah chapter 38 and verse 14, King Hezekiah has been sick. Okay? And God sovereignly healed him and added years to his life. And Hezekiah is recounting what it was like when he almost died. And he said this in verse 14, like a crane or a swallow, so did I chatter.

[John Weaver] I did mourn as a dove. Mine eyes fail with looking upward. O Lord, I am oppressed." And then he says, undertake for me. It's the same word as surety in Psalm 119, verse 22. When David says, be surety for thy servant for good, he's saying undertake for thy servant. That's why the Bible tells you in Hebrews 7, verse 22, by so much more was Jesus made surety of a better testament. Jesus Christ is our surety.

[John Weaver] Now, look at it, if you would, please. He's declared his integrity in verse 121. He's declared his deficiency in verses in verse 122. Now, I want you to look at verses 123, 125 together. Just read them. Look what he says. Mine eyes fail for thy salvation and for the word of thy righteousness. In other words, I'm looking, I'm looking, I'm waiting on you to redeem me, to save me from this unbearable situation. And then he says, deal with thy servant according to thy mercy. And look at this. Deal with thy servant according to thy mercy and teach me thy statutes. I am thy servant. Give me understanding that I may know thy testimonies.

[John Weaver] Now, let me point something out. We fight against evil, we fight against sin, we fight against wickedness. But may I point out, it is not sufficient just simply to fight against evil and sin and wickedness. It is not sufficient just to long for an end of strife, battle and war. What David is saying is, I must learn to obey in all of this. And that's why he said, teach me thy statutes.

[John Weaver] I want to have a better obedience. That's why he said, Give me understanding. I want to know better how to act. I want to know better how to obey. In other words, while we are being persecuted, oppressed, mocked, ridiculed, it doesn't matter. What he says what really counts is that we learn to obey and we learn to understand and we learn to bring our lives into greater conformity to the Word of God. Now, I want you to note something.

[John Weaver] There have been men I mean, good men and godly men that have fought and fought hard. And they fight so greatly. With every ounce of their being, the next thing you know, they're on the sideline. Why? Burned out. I have known pastors that have preached for years and years and years and years, They just quit preaching. And the answer is, I got burned out. I got burned out.

[John Weaver] You can't keep putting out unless you continue taking in. David is saying, I've been standing, I've been fighting, I'm begging you for help. But, oh Lord, I've got to continue to take in. Teach me thy statutes. Give me understanding. If we do not continue to receive God's blessings and God's direction and God's truth, each one of us would burn out. You can never cease being a student of the Word of God.

[John Weaver] You have to be continually learning and continually growing in grace. And that's what David is saying. I am tired, Lord, and I'm tired of this fighting, but Lord. I need to be taught. I need a greater understanding. In all of our troubles, in all of our trials, in all of our afflictions, in all of our persecutions, the question should be asked, am I learning anything? Am I bringing my life into greater conformity to the Word of God?

[John Weaver] Am I becoming more obedient? Am I becoming more holy? Am I becoming more godly? That's the question. What I want you to do is this. I want you to see this short and pointed prayer in light of everything that has gone before. So if you look in verse 21, 26, he says this. It is time for the Lord to work, for they have made void thy law. It is time for the Lord to work, for they have made void thy law. You see, David was conscious of his integrity. He had done that which was right and holy. He was also conscious of his deficiency. He was not perfect. He did not know everything.

[John Weaver] He was fighting, and he grew tired of fighting, and he realized that he needed to learn more, and he needed a greater obedience. Hence, he prays, Lord, I've done what I can do. I just can't do this, Lord. It's not in my hands. It's time for Thee, Lord, to work. Why? For they have made void Thy law.

[John Weaver] Now, let me give you three implications today. Here they are. First of all, I want you to see there's the implication of our impotency and our helplessness. David said, it is time for thee, O Lord, to work. Do you realize no matter how much we pray, how much we work, How many meetings we hold, or how much we strive, and how much we plan, and how much we scheme, and how much we connive, we cannot correct, repair, or salvage, or save a fallen society and a depraved culture. We cannot do it. That is not to say that we should not pray, and should not work, and preach, and strive, and plan.

[John Weaver] But it just simply means that the ability to change anything is not in ourselves. There certainly is a time when the people of God should arouse themselves and put forth very strenuous efforts to curtail evil and wickedness and to exalt the Lord in His righteousness. Certainly that. But what I'm trying to say is we are impotent without Him. That's why He said in John 15 in verse 5, Without me, you could do how much? Nothing. Without me, you can do nothing. And David understood this.

[John Weaver] He said, I've done judgment and judgment, I've done everything I can do, and I've done it with clean hands. And I still have the wicked oppressing and fighting. It's time for thee, O Lord, to work. Do you realize that salvation is the work of God? It doesn't matter if we're talking about personal salvation, familial salvation, that is salvation of a family, ecclesiastical salvation, salvation of a church or the ministry, or national salvation. Salvation is a work of God alone. He must intervene. He must undertake. You know, the Bible says in Psalm 62 and verse 11, God has spoken once.

[John Weaver] Twice have I heard this. That power belongeth unto God. Does it belong to man? It belongs to God. I want you to follow me with three verses right quickly. I want you to hold some 119, but go back in your Bibles to Psalm 85. Psalm 85. And look, if you would please, at verse six. Psalm 85. Look at the request. Look at what David asks. Will thou not revive us again that thy people may rejoice in thee? Look what he's asking. Will thou not revive us again that thy people may rejoice in thee? So he's asking for a corporate revival that the people of God may rejoice in God. Now, if you look in your Bibles to Psalm 138, Psalm 138, and notice if you would please, verse 7, Psalm 138, verse 7. David now says this, Though I walk in the midst of trouble, thou wilt revive me. That's individual. Though I walk in the midst of trouble, thou wilt revive me. Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me."

[John Weaver] Okay? Now, if you would turn to the little book of Habakkuk, the little book of Habakkuk, right before the book of Zephaniah, right after the book of Nahum, Micah, Nahum, Habakkuk, Look in Habakkuk chapter 3 and verse 2. Habakkuk 3 and verse 2. Habakkuk is praying. You can see it in verse 1, a prayer of Habakkuk, the prophet upon Shuganoth. Then he says, O Lord, I have heard thy speech and was afraid. O Lord, revive thy works.

[John Weaver] In the midst of the years, in the midst of the years, make known in wrath, remember mercy. Now, notice if you would, there's three times here, David is, oh well, the Bible has spoke about revival. Twice David and once Habakkuk. David prayed for corporate revival, revive us. Then individual revival, revive me. And now Habakkuk is asking, revive thy work, oh Lord. So here's what I'm trying to tell you. Revival is a work of God.

[John Weaver] It doesn't matter what area it is in. I get so tickled at the church signs. Revival next week. Boy, I wish that would be true. But really what they should be saying is meeting next week or preaching next week or in hope of revival next week. But only God can send revival. We can have meetings. But only God can revive. So, as long, listen to me carefully, as long as we think we can, God will not. God will not. As long as we think we can control the situation, as long as we think we can save society, can save our culture, as long as we think we can save our family, as long as we think we can do anything, we will never ever cry out to God for His help, His mercy,

[John Weaver] and His grace, and His strength and power. So the very first implication is an implication of our impotency. We have no power. We have no ability in and of ourselves. We may have a responsibility, but we do not have ability. The second thing I want you to see is we see an implication of God's omnipotence because he said in Psalm 119 and verse 126, it is time for the Lord to work. Lord, this is something that you need to do. We cannot convict. We cannot convert. We cannot save. We cannot revive. But God can. God is omnipotent. And the word omnipotent just simply means that He has all power. That's what Jesus Christ said in Matthew 28, verse 18. All authority or all power in heaven and earth is given unto me.

[John Weaver] You know what the Bible says in Psalms? I'm not in Psalms, but in Proverbs 21 in verse 1. The king's heart. is in the hand of the Lord as the rivers of water. He turned it with us wherever he will. The king's not in control, the president's not in control. Even George Soros is not in control. The trilateralists are not in control. God is in control. I want you to look, if you would hold some 119, but turn to Jeremiah 32. Jeremiah 32. Isaiah, Jeremiah, Jeremiah 32. Look, if you would please, at verse 17.

[John Weaver] And this is a tremendous passage. In Jeremiah, chapter 32, the Chaldeans are destroying Jerusalem. They've encompassed Jerusalem. And God commands Jeremiah to buy some property. Jeremiah said, buy property? Chaldeans all around. Why am I going to do this? And God says, well, I'm going to return you, you know, you're coming back. And so look what he says. Jeremiah, chapter 32, verse 17. Oh, Lord God, behold, I was made the heaven and the earth by my great power and stretched out arm. And there is nothing too hard for the now skip down to verse 26. Well, reverse 25, just so you can see the context. He said, And thou hast said unto me, O Lord God, buy the field for money and take witnesses. For the city is given in the hand of the Chaldeans. Lord, you'll need to buy land when the Chaldeans are going to destroy us. Verse 26, Then came the word of the Lord unto Jeremiah, saying, Behold, I am the Lord, the God of all flesh. Is there anything too hard for me?

[John Weaver] And the answer is no. There's nothing too hard for God. He can save a culture. He can save a society. He can save a nation as easily as he can save an individual. That's no problem with him. There's nothing too hard for him. We must be obedient and work as he commands, and we must learn to be absolutely dependent upon him and upon his power. We are impotent. He is omnipotent. OK. Third.

[John Weaver] I want you to look back to Psalm 119 verse 126. I want you to see and understand the time to pray this short and pointed prayer. He said it is time for the Lord to work. Why? For they have made void thy law. It is time to pray this prayer when we see God's law denied, denigrated, defied, and denounced. It's time for thee, O Lord, to work, for they have made void thy law. They, the wicked, the vile, the rebellious, the evil ones, have made void the law. It's not simply that they broke it. It's not simply that they violated or trespassed against it.

[John Weaver] They have no regard for it, and they treated it as if it was nothing and of no value. It was to be despised and rejected as having absolutely no binding influence. The Hebrew word for void here is the word parah, which means to make void, to disannul, to make ineffectual, to cause to cease, and to dissolve. So he's saying if they could dissolve in a null and abrogate the law of God, they would.

[John Weaver] And that's what they're trying to do. They the wicked. Joseph Carl preached for 40 years on the book of Job. I've got a lot of his writings. He was a great scholar. But Joseph Carl said this. They have made void the law. is that they would not only sin against the law, but sin away the law. Not only withdraw themselves from the obedience of it, but drive it out of the world. They would make void and repeal the holy acts of God that their own wicked acts might not be questioned. And lest the law should have a power to punish them, they will deny the power to rule them. That's the force of this simple word here used as applied to the highest transgressing against the law of God. Drive it out of the world. Charles Spurgeon said this make void the law of God by denying it to be his law by promulgating commands and doctrines in opposition to it.

[John Weaver] by setting up tradition in its place, or by utterly disregarding and scorning the authority of the lawgiver. Then sin becomes fashionable. A holy walk is regarded as a contemptible puritanism. Vice is styled as pleasure, and vanity bears the veil. Then the saints sigh for the presence and power of their God. Oh, for an hour of the king upon the throne and the rod of iron. Oh, for another Pentecost with all its wonders to reveal energy of God to gainsayers and to make them see that there is a God in Israel, man's extremity, where their need or sin is God's opportunity.

[John Weaver] When the earth was without form and void, the spirit came and moved upon the face of the waters. Should he not come when society is returning to a like chaos? When Israel and Egypt were reduced to the lowest point and seeing that the covenant would be void, then Moses appeared and wrote mighty miracles. So, too, when the church of God is trampled down and her message is derided, we may expect to see the hand of the Lord stretched out for the revival of religion, the defense of the truth and the glorifying of his divine name. Now, listen. The Lord can work either by judgments which hurl down the ramparts of the foe or by revivals which build up the walls of his own Jerusalem. How hardly may we pray to the Lord to raise up new evangelists to quicken those we already have and to set his whole church on fire and to bring the world to his feet. God's work is ever honorable and glorious. As for our work, It is nothing apart from Him.

[John Weaver] And that's why the psalmist in Psalm 90 in verse 17 said, Lord God, establish thou the work of our hands. Do you realize if God does not establish the work of our hands, it is vain. It is useless. When do we pray? It's time for thee to work, O God. when they have made void thy law. When we see God's law despised and disobeyed, it's time to pray that God will earnestly undertake and revive His people and defend His honor.

[John Weaver] And when you think about the wicked, stop and think with me. Do you realize what God can do and may do? He may remove them. He may restrain them, or He may revive us, and He may even save His enemies. However God responds is totally up to Him. He can remove them. He can restrain them. He can save them. Or he can revive his people so that they have absolutely no influence and can do absolutely nothing.

[John Weaver] Let me show you two verses before I make some applications. I want you to look in Psalm 9 and then we'll go to Psalm 83. We'll look in Psalm 9 and verse 20. In fact, let's read verses 19 and 20. Oh, you're talking about a prayer. Here's a wonderful prayer. Psalm 9. Verses 19 and 20. David prays, Arise, O Lord, let not man prevail. Let the heathen be judged in thy sight. Put them in fear, O Lord, that the nations may know themselves to be but men. Wow. I tell you what, there's a lot of men in this country that need to learn that they are just men. And if you look in Psalm 83, And verse 18, Psalm 83. Well, let's begin reading with verse 12, because now we're talking about the wicked who try to conquer the people of God, the work of God, the house of God. So notice in Psalm 83, beginning there, verse 12, who said, let us take to ourselves the houses of God in possession. David prays, Oh my God, make them like a wheel as the stubble before the wind, as the fire burneth the wood and as the flame seteth the mountains on fire.

[John Weaver] So persecute them with thy tempest and make them afraid with thy storm. Fill their faces with shame that they may seek thy name, O Lord. Let them be confounded and troubled forever. Yea, let them be put to shame and perish. Why? That men may know that thou whose name alone is Jehovah art the most high. over all the earth. That's essentially what David is praying for. Verse 126 of Psalm 119, when he says it's time for thee, O Lord, to work for they have made void thy law. Now, let me make some applications. Do you understand?

[John Weaver] That the honor and the glory of God is at stake in this issue. You know, I've heard people say. We're in desperate times in this country and we are. And I've heard people ask what will become of Christians and Christianity if we continue in the vein that we're headed. But the real question is not what will happen to us. The real question. Is how will God vindicate his honor? And his great name? You know what David said in Psalm 138 verse 2, just listen.

[John Weaver] I will worship toward the Holy Temple and praise thy name for thy loving kindness for thy truth, for thou hast magnified thy word above thy name. And when people are despising and denigrating the Word of God at the same time they're despising and denigrating the God who gave that Word. When they hate the law of God, they hate the God who gave the law. And you have to understand that a king rules by his law. And our God is King of Kings. David said, it's time for the Lord to work for they have made void the law.

[John Weaver] I want you to turn in your Bibles, if you would, to Psalm 94. I want you to get ready for this second application. In order that you might see this from the Scripture. Psalm 94. Here it is, we need to see the rebelliousness. and the idolatry of our modern-day politicians in light of this truth. Let me say that again. We need to see the rebelliousness and the idolatry of our modern-day politicians in light of this truth. What did David pray?

[John Weaver] It is time for thee, O Lord, to work, for they have made law thy law. Look at Psalm 94. And look, if you would, at verse 20. Here's the question David asks, shall the throne of iniquity have fellowship with thee which frameth mischief by a law?

[John Weaver] Now look at verse 21, they gather themselves together against the soul of the righteous and condemn the innocent blood. Now let's go back to verse 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law? First of all, note it is a throne, and a throne speaks of power, it speaks of government, it speaks of authority. In this instance, it is a throne of iniquity, which means it is a wicked power, a wicked government, a wicked authority. So here's the question, shall a wicked civil government, shall a wicked civil leader, shall a wicked civil politician have fellowship with thee, that is with God, When that wicked civil government makes mischief legal or which frameth mischief by a law.

[John Weaver] Now, mischief in the Bible is another word for sin. So you could read it like this. Shall the throne of iniquity have fellowship with thee which makes sin legal? Really? Abortion is legal. Sodomy is legal. Socialism is legal. Fraudulent economics or legal. And there are a host of other anti-Bible, anti-God, anti-Christ laws in this country that have been made legal, contrary to God. Look at verse 21.

[John Weaver] Here's what these wicked civil rulers do. They gather themselves together against the soul of the righteous and condemn the innocent blood. Wow. That's proof positive. They could care less. About what is right and righteous and godly. That is why David said it is time for the Lord to work for. They have made void by law. Lord, I can't stop them. I can't correct them, but you can. You can remove them. You can restrain them.

[John Weaver] You can revive your people. You can do whatever you want to do. But I have no power against them. But you do now. Why do I think this passage is so important? And the answer is. Because the honor of our Lord is at stake. His truth is at stake. And yes, his people are involved and yes, We shall see more persecution if things are not changed. I understand that.

[John Weaver] But let me show you how this really should affect you. Just the way it affected David. So I want you to look in Psalm 119, but I want you to look at verse 136. Notice verse 136. Rivers of waters run down mine eyes. because they keep not by law. Has it ever broken your heart that God is so dishonored and despised and his word has seemingly been denied and replaced with pure, unadulterated humanism?

[John Weaver] Have you ever wept over the fact that God is infinitely holy and we treat Him in such an unholy and ungodly and unbiblical manner? And that men despise Him. And all He does is blesses and gives and sustains and nourishes I know I've told you this. I find myself, I find myself many times giving the Lord thanks and giving the Lord praise. And I say, Lord, I want to give it to you, even for those who refuse to give it to you. Thank you for life. Thank you for help. Thank you for food. Thank you for rain. Thank you for the multitudinous blessings that I can't even perceive. Wow.

[John Weaver] Now, if you will look. At verse 126 again. I want to I want you to see this. It is time for the Lord to work for they've made by law. I'm not going to be with them. Therefore, I love thy commandments above gold, yea, above fine gold. Therefore, I esteem all thy precepts concerning all things to be right. I hate every false way." I will not join them.

[John Weaver] I will not give in. I will not give up. I want you. One last passage, if you would turn very quickly to Psalm 68, and let's just read the first three verses. Psalm 68, verses 1-3. This should be our prayer in light of Psalm 119, verse 126. He says, Let God arise, let His enemies be scattered. Let them also that hate Him flee before Him, as smoke is driven away. So drive them away, as wax melted before the fire. So let the wicked perish at the presence of God.

[John Weaver] But let the righteous be glad. Let them rejoice before God. Yea, let them exceedingly rejoice. that our God is God and He has defended His honor and His Word. Father, in the name of Jesus Christ, we bow to Thee. We thank You for Your truth. We thank You, Father, for the Lord Jesus Christ. We thank You for Your omnipotence. And we do pray, it is time for Thee, O Lord, to work, for they have made void Thy law. Undertake for Thy people, but, Lord, vindicate Thy name In the name of Jesus Christ we ask and pray. Amen. Amen.

A Short and Pointed Prayer

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	81318841587
Subject	New Testament Studies
Course	Romans: Law, Obedience, and Sanctification: Walking With God
Genre	Sermon
Date	2018-05-27
Dictation Name
Book	Book 134: Romans: Law, Obedience, and Sanctification - Volume 1 — Chapter 15
Source Timed Segments	75

Formatted Transcript

Opening

Well, let's open our Bibles today to Psalm 119. Psalm 119. And we're going to be reading verses 121 through 128. Psalm 119. The title of the message is "A Short and Pointed Prayer." A Short and Pointed Prayer.

Notice, if you would, Psalm 119, verse 121, David said, which you have just sung about:

Scripture Reading — Psalm 119:121-128

"I have done judgment and justice: leave me not to mine oppressors. Be surety for thy servant for good: let not the proud oppress me. Mine eyes fail for thy salvation, and for the word of thy righteousness. Deal with thy servant according unto thy mercy, and teach me thy statutes. I am thy servant; give me understanding, that I may know thy testimonies. It is time for thee, LORD, 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."

Introduction: The Value of Brief, Sincere Prayer

Weaver contrasts long, hypocritical prayers with the many short, effective prayers in Scripture, noting that secret prayer empowers public prayer.

"I hate every false way." All of us have heard prayers that needed to be endured rather than enjoined and enjoyed. It has always been a maxim that if you pray long in secret, that you do not have to pray long in public. The option and power of your prayers in secret will empower your brief prayer in public. Our Lord, of course, in the New Testament, warned His disciples concerning the prayers of the heathen and advised and counseled and commanded them not to pray as do the heathen. In Matthew 6 and verse 7, He said, "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking."

So obviously, there is indeed a vain repetition that the Word of God talks about. Moreover, it was the Pharisees in the New Testament who made long prayers, and they did so to promote their own religiosity and to get the esteem of men. In Matthew 6 and verse 5, our Lord said,

Scripture Reading — Matthew 6:5

"And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men."

Then He said,

Scripture Reading — Matthew 6:5

"Verily I say unto you, They have their reward."

And then, of course, Mark chapter 12 and verse 40, still talking about the Pharisees and the hypocrites, He said, "Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation." So long hypocritical prayers merit only divine justice. Our prayers should not be hypocritical. And obviously, mostly they should be in secret, especially if they are long. We may commune with our Heavenly Father as long as we desire.

The Context of Psalm 119:121-128

Psalm 119 is an acrostic psalm with 22 sections of 8 verses each. David prays for justice, professing his integrity and love for God's law while oppressed.

So but first, let me ask a question. Have you ever wondered as to why Psalm 119 is divided in sections, and that each section contains eight verses? And have you ever wondered why Psalm 119 is the longest psalm in the book of Psalms? 176 verses. That is because Psalm 119 is an acrostic psalm. An acrostic is a poem in which the first letter either of each line either spells a word or gives a message or is the alphabet. So when you look at Psalm 119, you have to understand that there are 22 letters in the Hebrew alphabet. So verses one through eight in the original all begin with the Hebrew letter Aleph. The next would begin with Beth, which would be the second Hebrew letter, and right on down. In fact, some of your Bibles happen to have the Hebrew alphabet ahead of each one of these sections. Aleph, Beth, Gimel, Daleth, He, and right on down till you get 22 verses, or 22 letters, and then each 22 of those letters have 8 verses and therefore 176.

So when you look at Psalm 119 verses 121 through 128, David obviously is praying for justice. Here's a man that is fighting injustice. He has been oppressed, is still being oppressed, and he's appealing to God to be surety. He's grown weary in fighting and is longing for deliverance. While he's longing for deliverance, he's professing at the same time his supreme love for God and his love for God's law, while his enemies are holding God and his law in contempt. So look, if you would please, at verse 121, we begin singing Psalm 119 with this verse, where David said, "I have done judgment and justice: leave me not to mine oppressors." So David begins his prayer by declaring that he has done judgment and justice. He's done that which is righteous and holy.

The Clean Hands Doctrine (v. 121)

David begins by declaring he has done judgment and justice, appealing to God on the ground of his integrity. The clean hands doctrine means one cannot seek justice with unclean hands.

The wicked may have taunted him. They may have mocked him. They may have persecuted him. And yet at the same time, the Bible tells us that he is maintaining his integrity. He was being oppressed and he was asking for God's just judgment against his oppressors. And so he appeals to God, listen carefully, he appeals to God on the ground of his integrity, his desire for God's law, and his covenant relationship to God as his child. He knows that God has seen and continues to see all the oppression and persecution that he is enduring. Some time ago, I preached a message from the book of Ecclesiastes chapter 5 in verse 8. Let me just read that verse to you. I want you to listen carefully. The Word of God says, "If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth." So God is saying, "I see the oppression, and I see the injustice, and I see the wickedness."

Presidents and governors and kings may see, but God says there's somebody higher today, and I see all of this. Now here's the question, and I want you to think about this. David said in verse 121, "I have done judgment and justice: leave me not to mine oppressors." So, why does David begin this prayer with a declaration of the fact that he has done judgment and justice? Isn't that a strange way to begin a prayer? "I have done judgment and justice. Leave me not to my oppressors." Why would David begin a prayer like that? Here's the answer. David begins this prayer because of what is known as the clean hands doctrine. The clean hands doctrine is a biblical doctrine that has been instilled even in American jurisprudence. Let me give you, first of all, what American jurisprudence says concerning clean hands.

I'm quoting, "Under clean hands doctrine, equity will not grant relief to a party who, as an actor, seeks to set judicial machinery in motion and obtain some remedy if such party, in its prior conduct, has violated conscience or good faith or other equitable principle." So what the Clean Hands Doctrine is saying is this. What good would it do me to sue Tom for violating a contract if I also had violated the contract or another contract? In other words, if I'm going to sue him for doing something wrong, my hands have to be clean or else in reality, all I'm going to do is condemn myself. So let me show you. Look in your Bibles, hold Psalm 119 very quickly, but turn to Psalm—I'm sorry, to Matthew chapter 7. Matthew chapter 7. Look in Matthew chapter 7 and begin there with verse 1. We're talking about the clean hands doctrine. And God is telling us our hands have to be clean. Notice Matthew 7 verse 1.

Now, our Lord says it like this: "Judge not, that ye be not judged." Now, wait a minute. Of course, you know, John 7 verse 24 tells us to judge righteous judgment. So but this particular verse, and this particular passage is dealing with someone with unclean hands. So He says, "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."

Now watch how He explains it. "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye." So there's a little sliver in Caleb's eye, and I'm trying to get it, and there's a beam sticking out of my eye. I'm going to condemn him because he's got a little tiny sliver, and God says, "Oh no, if I try to judge him because of that little tiny sliver, and I've got this big beam, then I'm going to be judged with the same judgment that I judge him. It's going to come right back on me."

You remember in John chapter 8, the woman taken in adultery and they continued asking our Lord particular questions. And the Bible tells us that after He knelt down and wrote on the ground, He lifted Himself up and said,

Scripture Reading — John 8:7-11

"He that is without sin among you, let him first cast a stone at her."

Now, they were demanding the death penalty for this woman. And she obviously was guilty. That's no problem. But they were guilty of the same sin. And our Lord knew that. He said,

Scripture Reading — John 8:7-11

"OK, you want her dead? He that is without this particular sin, you cast the first stone. Because when you kill her, it's going to come right back on you."

Ah. And then the Bible says they being convicted in their conscience, went out, the eldest to the youngest. And our Lord looked at her and said,

Scripture Reading — John 8:7-11

"Woman, where are those thine accusers? hath no man condemned thee?"

She said, "No man, Lord." Then He said,

Scripture Reading — John 8:7-11

"Neither do I condemn thee: go, and sin no more."

Now, our Lord was not excusing or condoning her sin.

But the law demanded a minimum of two witnesses before anybody could be put to death. There were no witnesses. They left. And so the woman then was left unaccused. And our Lord said, "All right, you may go." The interesting thing is this, when you look at verse 121 in Psalm 119, David said, "I have done judgment and justice: leave me not to mine oppressors." And so David is acknowledging that he is conscious of his integrity and he is asking for God's justice and God's judgment with clean hands.

Consciousness of Deficiency and Need for Surety (v. 122)

Despite his integrity, David acknowledges his insufficiency and asks God to be his surety—to undertake for him and mingle His interests with David's.

"Let not the proud oppress me." Now, isn't this interesting? Think about this. David in verse 121 is conscious of his integrity, because he says, "I have done judgment and justice." But when you get to verse 122, he's also conscious of his deficiency. Just doing good is insufficient. Just doing what is right is insufficient. I still need your divine help. I need your mercy. I need your grace. So David is very sensible. He knows that that which he has done is not enough. It is not enough to please God. He needs God to undertake for him. He needs God to be his surety. He needs God to stand up for him. He needs God to be his pledge. He needs God to be his bail bondsman. That's exactly what he's talking about now. Albert Barnes in his commentary on verse 122 says this, and he's talking about the word "surety," which I'm going to give you the quote in just a moment, but he says in Isaiah, the word "surety" is rendered "undertake for me."

The word means properly to mix, to mingle, hence to braid, to interweave and to exchange and to barter. Then it means to mix or intermingle interests, to unite ourselves with others so that their interests become our own, and hence to take one under one's protection, to become answerable for, to be surety for, as when one endorses a note for another, he mingles his own interests, reputation with his. So. If Andrew needed to borrow some money, and he did not have the collateral or did not have the standing, and they said, "You need someone to sign with you." If I went and signed with him, which is really forbidden in one sense of the word, but if I went and signed for him, I'm actually standing in his stead saying, "If he doesn't pay it, I will pay it."

His interest has become my interest. And his obligation has become my obligation. And then he goes on. He said the prayer here is that God would so speak or mix or mingle his cause with that of the psalmist together and that he would then protect the common cause at his own or that he would become a pledge or a surety for the safety of the psalmist. Wow.

So David is saying, "Be surety for thy servant for good." Charles Haddon Spurgeon made a comment on verse 122, and he just simply said this, "Answer for me. Do not leave thy poor servant to die by the hand of the enemy. Take up my interests and weave them with thine own, and stand for me as my Master. Undertake thy servant's cause and represent me before the faces of haughty men till they see what an august ally I have in the Lord my God." In other words, "Lord, you let them see that you're on my behalf and that you're standing in my stead." Now, when he says, "Be surety for thy servant for good," may I just simply point out in passing, this is exactly what the Lord Jesus Christ did on our behalf when He became our Surety. He undertook our interests and made them His own. He undertook for us and He stood in our place.

Longing for Deliverance and Deeper Obedience (vv. 123-125)

David's eyes fail for God's salvation; he pleads for mercy and asks to be taught God's statutes, recognizing the need to keep learning and obeying amid trials.

Now, let me point something out. We fight against evil, we fight against sin, we fight against wickedness. But may I point out, it is not sufficient just simply to fight against evil and sin and wickedness. It is not sufficient just to long for an end of strife, battle and war. What David is saying is, "I must learn to obey in all of this." And that's why he said, "Teach me thy statutes." "I want to have a better obedience." That's why he said, "Give me understanding. I want to know better how to act. I want to know better how to obey." In other words, while we are being persecuted, oppressed, mocked, ridiculed, it doesn't matter. What he says what really counts is that we learn to obey and we learn to understand and we learn to bring our lives into greater conformity to the Word of God. Now, I want you to note something.

There have been men—I mean, good men and godly men—that have fought and fought hard. And they fight so greatly, with every ounce of their being, the next thing you know, they're on the sideline. Why? Burned out. I have known pastors that have preached for years and years and years and years. They just quit preaching. And the answer is, "I got burned out. I got burned out."

You can't keep putting out unless you continue taking in. David is saying, "I've been standing, I've been fighting, I'm begging you for help. But, O Lord, I've got to continue to take in. Teach me thy statutes. Give me understanding." If we do not continue to receive God's blessings and God's direction and God's truth, each one of us would burn out. You can never cease being a student of the Word of God. You have to be continually learning and continually growing in grace. And that's what David is saying. "I am tired, Lord, and I'm tired of this fighting, but Lord, I need to be taught. I need a greater understanding." In all of our troubles, in all of our trials, in all of our afflictions, in all of our persecutions, the question should be asked, "Am I learning anything? Am I bringing my life into greater conformity to the Word of God?"

"Am I becoming more obedient? Am I becoming more holy? Am I becoming more godly?" That's the question. What I want you to do is this. I want you to see this short and pointed prayer in light of everything that has gone before. So if you look in verse 126, he says this: "It is time for the LORD to work: for they have made void thy law." It is time for the LORD to work, for they have made void thy law. You see, David was conscious of his integrity. He had done that which was right and holy. He was also conscious of his deficiency. He was not perfect. He did not know everything.

The Pointed Petition: 'It Is Time for the LORD to Work' (v. 126)

David prays for God to act because the wicked have made void His law—treating it as worthless and seeking to abolish it.

He was fighting, and he grew tired of fighting, and he realized that he needed to learn more, and he needed a greater obedience. Hence, he prays, "Lord, I've done what I can do. I just can't do this, Lord. It's not in my hands. It's time for Thee, LORD, to work. Why? For they have made void Thy law."

Now, let me give you three implications today. Here they are. First of all, I want you to see there's the implication of our impotency and our helplessness. David said, "It is time for thee, O LORD, to work." Do you realize no matter how much we pray, how much we work, how many meetings we hold, or how much we strive, and how much we plan, and how much we scheme, and how much we connive, we cannot correct, repair, or salvage, or save a fallen society and a depraved culture. We cannot do it. That is not to say that we should not pray, and should not work, and preach, and strive, and plan.

Implications: Human Impotence and Divine Omnipotence

We are powerless to change society or bring revival; only God can work. He is omnipotent and can remove, restrain, or save the wicked, or revive His people.

But it just simply means that the ability to change anything is not in ourselves. There certainly is a time when the people of God should arouse themselves and put forth very strenuous efforts to curtail evil and wickedness and to exalt the Lord in His righteousness. Certainly that. But what I'm trying to say is we are impotent without Him. That's why He said in John 15 in verse 5, "Without me, ye can do" how much? Nothing. "Without me, ye can do nothing." And David understood this.

He said, "I've done judgment and justice, I've done everything I can do, and I've done it with clean hands. And I still have the wicked oppressing and fighting. It's time for thee, O LORD, to work." Do you realize that salvation is the work of God? It doesn't matter if we're talking about personal salvation, familial salvation, that is salvation of a family, ecclesiastical salvation, salvation of a church or the ministry, or national salvation. Salvation is a work of God alone. He must intervene. He must undertake. You know, the Bible says in Psalm 62 and verse 11, "God hath spoken once."

Scripture Reading — Psalm 62:11

"Twice have I heard this; that power belongeth unto God."

Does it belong to man? It belongs to God. I want you to follow me with three verses right quickly. I want you to hold Psalm 119, but go back in your Bibles to Psalm 85. Psalm 85. And look, if you would please, at verse 6. Psalm 85. Look at the request. Look at what David asks. "Wilt thou not revive us again: that thy people may rejoice in thee?" Look what he's asking. "Wilt thou not revive us again: that thy people may rejoice in thee?" So he's asking for a corporate revival that the people of God may rejoice in God. Now, if you look in your Bibles to Psalm 138, Psalm 138, and notice if you would please, verse 7, Psalm 138, verse 7. David now says this, "Though I walk in the midst of trouble, thou wilt revive me." That's individual. "Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me."

Okay? Now, if you would turn to the little book of Habakkuk, the little book of Habakkuk, right before the book of Zephaniah, right after the book of Nahum—Micah, Nahum, Habakkuk. Look in Habakkuk chapter 3 and verse 2. Habakkuk 3 and verse 2. Habakkuk is praying. You can see it in verse 1, "A prayer of Habakkuk the prophet upon Shigionoth." Then he says, "O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work." "In the midst of the years make known; in wrath remember mercy." Now, notice if you would, there's three times here—David is, oh well, the Bible has spoke about revival. Twice David and once Habakkuk. David prayed for corporate revival, "revive us." Then individual revival, "revive me." And now Habakkuk is asking, "revive thy work, O LORD." So here's what I'm trying to tell you. Revival is a work of God.

It doesn't matter what area it is in. I get so tickled at the church signs: "Revival next week." Boy, I wish that would be true. But really what they should be saying is "Meeting next week" or "Preaching next week" or "In hope of revival next week." But only God can send revival. We can have meetings. But only God can revive. So, as long—listen to me carefully—as long as we think we can, God will not. God will not. As long as we think we can control the situation, as long as we think we can save society, can save our culture, as long as we think we can save our family, as long as we think we can do anything, we will never ever cry out to God for His help, His mercy,

and His grace, and His strength and power. So the very first implication is an implication of our impotency. We have no power. We have no ability in and of ourselves. We may have a responsibility, but we do not have ability. The second thing I want you to see is we see an implication of God's omnipotence because he said in Psalm 119 and verse 126, "It is time for the LORD to work." Lord, this is something that you need to do. We cannot convict. We cannot convert. We cannot save. We cannot revive. But God can. God is omnipotent. And the word omnipotent just simply means that He has all power. That's what Jesus Christ said in Matthew 28, verse 18: "All power is given unto me in heaven and in earth."

You know what the Bible says in Proverbs 21 in verse 1? "The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will." The king's not in control, the president's not in control. Even George Soros is not in control. The trilateralists are not in control. God is in control. I want you to look, if you would hold Psalm 119, but turn to Jeremiah 32. Jeremiah 32. Isaiah, Jeremiah, Jeremiah 32. Look, if you would please, at verse 17.

And this is a tremendous passage. In Jeremiah, chapter 32, the Chaldeans are destroying Jerusalem. They've encompassed Jerusalem. And God commands Jeremiah to buy some property. Jeremiah said, "Buy property? Chaldeans all around. Why am I going to do this?" And God says, "Well, I'm going to return you, you know, you're coming back." And so look what he says. Jeremiah, chapter 32, verse 17: "Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee." Now skip down to verse 26. Well, verse 25, just so you can see the context. He said, "And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans." Lord, you'll need to buy land when the Chaldeans are going to destroy us. Verse 26, "Then came the word of the LORD unto Jeremiah, saying, Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?"

And the answer is no. There's nothing too hard for God. He can save a culture. He can save a society. He can save a nation as easily as he can save an individual. That's no problem with him. There's nothing too hard for him. We must be obedient and work as he commands, and we must learn to be absolutely dependent upon him and upon his power. We are impotent. He is omnipotent. OK. Third.

When to Pray This Prayer and Our Response (vv. 127-128)

We should pray this when God's law is denied and despised. Our response must be love for God's commandments, esteeming all His precepts, and hating every false way.

I want you to look back to Psalm 119 verse 126. I want you to see and understand the time to pray this short and pointed prayer. He said, "It is time for the LORD to work." Why? "For they have made void thy law." It is time to pray this prayer when we see God's law denied, denigrated, defied, and denounced. "It's time for thee, O LORD, to work, for they have made void thy law." They, the wicked, the vile, the rebellious, the evil ones, have made void the law. It's not simply that they broke it. It's not simply that they violated or trespassed against it.

They have no regard for it, and they treated it as if it was nothing and of no value. It was to be despised and rejected as having absolutely no binding influence. The Hebrew word for "void" here is the word "parar," which means to make void, to disannul, to make ineffectual, to cause to cease, and to dissolve. So he's saying if they could dissolve and annul and abrogate the law of God, they would. And that's what they're trying to do. They, the wicked. Joseph Caryl preached for 40 years on the book of Job. I've got a lot of his writings. He was a great scholar. But Joseph Caryl said this: "They have made void the law" is that they would not only sin against the law, but sin away the law. Not only withdraw themselves from the obedience of it, but drive it out of the world. They would make void and repeal the holy acts of God that their own wicked acts might not be questioned. And lest the law should have a power to punish them, they will deny the power to rule them. That's the force of this simple word here used as applied to the highest transgressing against the law of God. Drive it out of the world. Charles Spurgeon said this: "Make void the law of God by denying it to be his law, by promulgating commands and doctrines in opposition to it,

by setting up tradition in its place, or by utterly disregarding and scorning the authority of the Lawgiver. Then sin becomes fashionable. A holy walk is regarded as a contemptible puritanism. Vice is styled as pleasure, and vanity bears the veil. Then the saints sigh for the presence and power of their God. Oh, for an hour of the King upon the throne and the rod of iron. Oh, for another Pentecost with all its wonders to reveal the energy of God to gainsayers and to make them see that there is a God in Israel. Man's extremity, where their need or sin is God's opportunity."

"When the earth was without form and void, the Spirit came and moved upon the face of the waters. Should he not come when society is returning to a like chaos? When Israel in Egypt were reduced to the lowest point and seeing that the covenant would be void, then Moses appeared and wrought mighty miracles. So, too, when the church of God is trampled down and her message is derided, we may expect to see the hand of the Lord stretched out for the revival of religion, the defense of the truth and the glorifying of his divine name." Now, listen. The Lord can work either by judgments which hurl down the ramparts of the foe or by revivals which build up the walls of his own Jerusalem. How hardly may we pray to the Lord to raise up new evangelists, to quicken those we already have and to set his whole church on fire and to bring the world to his feet. God's work is ever honorable and glorious. As for our work, it is nothing apart from Him.

And that's why the psalmist in Psalm 90 in verse 17 said, "And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it." Do you realize if God does not establish the work of our hands, it is vain. It is useless. When do we pray? "It's time for thee to work, O God," when they have made void thy law. When we see God's law despised and disobeyed, it's time to pray that God will earnestly undertake and revive His people and defend His honor. And when you think about the wicked, stop and think with me. Do you realize what God can do and may do? He may remove them. He may restrain them, or He may revive us, and He may even save His enemies. However God responds is totally up to Him. He can remove them. He can restrain them. He can save them. Or He can revive His people so that they have absolutely no influence and can do absolutely nothing.

Let me show you two verses before I make some applications. I want you to look in Psalm 9 and then we'll go to Psalm 83. We'll look in Psalm 9 and verse 20. In fact, let's read verses 19 and 20. Oh, you're talking about a prayer. Here's a wonderful prayer. Psalm 9, verses 19 and 20. David prays, "Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. Put them in fear, O LORD: that the nations may know themselves to be but men." Wow. I tell you what, there's a lot of men in this country that need to learn that they are just men. And if you look in Psalm 83, and verse 18, Psalm 83. Well, let's begin reading with verse 12, because now we're talking about the wicked who try to conquer the people of God, the work of God, the house of God. So notice in Psalm 83, beginning there verse 12, "Who said, Let us take to ourselves the houses of God in possession." David prays, "O my God, make them like a wheel; as the stubble before the wind. As the fire burneth a wood, and as the flame setteth the mountains on fire;

so persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O LORD. Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: that men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth." That's essentially what David is praying for in verse 126 of Psalm 119, when he says, "It is time for thee, O LORD, to work: for they have made void thy law." Now, let me make some applications. Do you understand? That the honor and the glory of God is at stake in this issue. You know, I've heard people say, "We're in desperate times in this country," and we are. And I've heard people ask, "What will become of Christians and Christianity if we continue in the vein that we're headed?" But the real question is not what will happen to us. The real question is, "How will God vindicate His honor and His great name?" You know what David said in Psalm 138 verse 2, just listen.

"I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name." And when people are despising and denigrating the Word of God, at the same time they're despising and denigrating the God who gave that Word. When they hate the law of God, they hate the God who gave the law. And you have to understand that a king rules by his law. And our God is King of Kings. David said, "It is time for the LORD to work: for they have made void thy law." I want you to turn in your Bibles, if you would, to Psalm 94. I want you to get ready for this second application. In order that you might see this from the Scripture. Psalm 94. Here it is, we need to see the rebelliousness and the idolatry of our modern-day politicians in light of this truth. Let me say that again. We need to see the rebelliousness and the idolatry of our modern-day politicians in light of this truth. What did David pray?

"It is time for thee, O LORD, to work: for they have made void thy law." Look at Psalm 94. And look, if you would, at verse 20. Here's the question David asks: "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?" Now look at verse 21: "They gather themselves together against the soul of the righteous, and condemn the innocent blood." Now let's go back to verse 20. "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?" First of all, note it is a throne, and a throne speaks of power, it speaks of government, it speaks of authority. In this instance, it is a throne of iniquity, which means it is a wicked power, a wicked government, a wicked authority. So here's the question: shall a wicked civil government, shall a wicked civil leader, shall a wicked civil politician have fellowship with thee, that is with God, when that wicked civil government makes mischief legal or "which frameth mischief by a law"?

Now, mischief in the Bible is another word for sin. So you could read it like this: "Shall the throne of iniquity have fellowship with thee, which makes sin legal?" Really? Abortion is legal. Sodomy is legal. Socialism is legal. Fraudulent economics are legal. And there are a host of other anti-Bible, anti-God, anti-Christ laws in this country that have been made legal, contrary to God. Look at verse 21.

Here's what these wicked civil rulers do: "They gather themselves together against the soul of the righteous, and condemn the innocent blood." Wow. That's proof positive. They could care less about what is right and righteous and godly. That is why David said, "It is time for the LORD to work: for they have made void thy law." Lord, I can't stop them. I can't correct them, but you can. You can remove them. You can restrain them.

You can revive your people. You can do whatever you want to do. But I have no power against them. But you do. Now, why do I think this passage is so important? And the answer is, because the honor of our Lord is at stake. His truth is at stake. And yes, His people are involved and yes, we shall see more persecution if things are not changed. I understand that.

But let me show you how this really should affect you. Just the way it affected David. So I want you to look in Psalm 119, but I want you to look at verse 136. Notice verse 136: "Rivers of waters run down mine eyes, because they keep not thy law." Has it ever broken your heart that God is so dishonored and despised and His Word has seemingly been denied and replaced with pure, unadulterated humanism?

Have you ever wept over the fact that God is infinitely holy and we treat Him in such an unholy and ungodly and unbiblical manner? And that men despise Him. And all He does is blesses and gives and sustains and nourishes. I know I've told you this. I find myself, I find myself many times giving the Lord thanks and giving the Lord praise. And I say, "Lord, I want to give it to you, even for those who refuse to give it to you. Thank you for life. Thank you for health. Thank you for food. Thank you for rain. Thank you for the multitudinous blessings that I can't even perceive." Wow.

Now, if you will look at verse 126 again, I want you to see this. "It is time for the LORD to work: for they have made void thy law." I'm not going to be with them. "Therefore I love thy commandments above gold; yea, above fine gold. Therefore I esteem all thy precepts concerning all things to be right. I hate every false way." I will not join them. I will not give in. I will not give up. I want you. One last passage, if you would turn very quickly to Psalm 68, and let's just read the first three verses. Psalm 68, verses 1-3. This should be our prayer in light of Psalm 119, verse 126. He says, "Let God arise, let his enemies be scattered: let them also that hate him flee before him. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God."

Study Guide

Major Themes

The Power of Brief, Sincere Prayer

Summary: Short prayers rooted in secret communion with God are effective, unlike long, hypocritical prayers meant for show.

Evidence: Weaver cites Matthew 6:7 and examples like Peter's 'Lord, save me' to show that God hears brief, earnest prayers.

The Clean Hands Doctrine

Summary: One must have a clear conscience and moral integrity when asking God for justice, or else self-condemnation results.

Evidence: David's declaration 'I have done judgment and justice' (v. 121) is explained through Matthew 7:1-5 and John 8.

Christ as Our Surety

Summary: David's plea for God to be his surety foreshadows Christ, who undertook our cause and became the surety of a better covenant.

Evidence: Weaver connects Psalm 119:122 with Hebrews 7:22 and Isaiah 38:14, explaining the Hebrew word for surety.

Human Impotence and Divine Omnipotence

Summary: Believers are powerless to effect spiritual change; only God can revive, save, and vindicate His honor.

Evidence: John 15:5, Psalm 62:11, and prayers for revival in Psalms 85, 138, and Habakkuk 3 are cited.

The Wicked Making Void God's Law

Summary: The wicked not only break God's law but seek to abolish it, treating it as worthless. This is the trigger for urgent prayer.

Evidence: Weaver explains the Hebrew word 'parar' and quotes Joseph Caryl and Spurgeon on the wicked driving out God's law.

Love for God's Commandments Amid Opposition

Summary: In response to wickedness, believers must love God's law above gold, esteem all His precepts, and hate every false way.

Evidence: Verses 127-128 are highlighted as David's personal resolution not to join the wicked but to cling to God's Word.

Key Arguments

Integrity is essential when seeking divine justice.

Summary: David's prayer begins with a claim of clean hands because God will not hear pleas for judgment from those guilty of the same sins.

Evidence: Weaver explains the clean hands doctrine using Matthew 7:1-5 and Romans 2:2-3, showing that judging others with sin in one's own life brings self-condemnation.

Human righteousness is insufficient; we need God as our surety.

Summary: Even with a clear conscience, David recognizes his deficiency and asks God to undertake for him, mingling His interests with David's.

Evidence: Weaver cites Albert Barnes and Spurgeon on the meaning of 'surety' and connects it to Christ's work in Hebrews 7:22.

Continual learning and obedience are necessary to avoid burnout.

Summary: While fighting oppression, David prays to be taught God's statutes, showing that we must keep taking in truth to keep putting out effort.

Evidence: Weaver notes that many pastors burn out because they stop being students of the Word; David models the need for ongoing instruction.

Only God can revive and save; human effort is impotent.

Summary: We cannot correct a fallen society; salvation in any sphere is God's work alone. We must depend on His power.

Evidence: John 15:5, Psalm 62:11, and prayers for revival (Psalm 85:6, 138:7, Habakkuk 3:2) are used to show that revival is a divine work.

God's honor is at stake when His law is made void.

Summary: The real issue is not what happens to Christians but how God will vindicate His name when His law is despised.

Evidence: Weaver argues that despising God's law is despising God Himself, and cites Psalm 138:2 on God magnifying His Word above His name.

Wicked civil governments frame mischief by law.

Summary: Psalm 94:20-21 shows that thrones of iniquity make sin legal and condemn the innocent, prompting the prayer for God to work.

Evidence: Weaver applies the passage to modern laws like abortion and sodomy, showing they are anti-God and require divine intervention.

Scripture References

Psalm 119:121-128

Context: The main text of the sermon, containing David's short prayer for justice and deliverance.

Matthew 6:7

Context: Jesus warns against vain repetitions in prayer like the heathen.

Matthew 6:5

Context: Jesus condemns hypocrites who pray to be seen by men.

Mark 12:40

Context: Jesus says hypocrites who make long prayers for pretense will receive greater damnation.

Matthew 6:6

Context: Jesus instructs to pray in secret, and the Father will reward openly.

Matthew 14:30

Context: Peter's brief prayer 'Lord, save me' when sinking.

Matthew 15:25

Context: The Canaanite woman's short prayer 'Lord, help me.'

Mark 9:24

Context: The father's prayer 'Lord, I believe; help thou mine unbelief.'

Luke 18:13

Context: The publican's short prayer 'God be merciful to me a sinner.'

Ecclesiastes 5:8

Context: God sees oppression and injustice; He is higher than the highest.

Matthew 7:1-5

Context: The clean hands doctrine: judge not with a beam in your own eye.

John 8:7-11

Context: Jesus challenges the accusers of the adulterous woman: 'He that is without sin...'

Acts 23:1

Context: Paul lived in all good conscience before God.

1 John 3:21

Context: If our heart condemns us not, we have confidence toward God.

Romans 2:2-3

Context: God's judgment is according to truth; judging others while doing the same brings self-condemnation.

Isaiah 38:14

Context: Hezekiah's prayer 'O LORD, I am oppressed; undertake for me' uses the same word as surety.

Hebrews 7:22

Context: Jesus was made a surety of a better testament.

John 15:5

Context: Without Christ, we can do nothing.

Psalm 62:11

Context: Power belongs to God.

Psalm 85:6

Context: David prays for corporate revival: 'Wilt thou not revive us again?'

Historical References

Charles Bridges (1794-1869)

Context: Leader of the evangelical party in the Church of England; quoted on the testimony of conscience and moral integrity.

Albert Barnes

Context: Commentator who explained the Hebrew word for 'surety' as mixing interests and undertaking for another.

Charles Haddon Spurgeon

Context: Quoted on verse 122: 'Answer for me... take up my interests and weave them with thine own.'

Joseph Caryl

Context: Preached 40 years on Job; quoted on the wicked making void the law by driving it out of the world.

Charles Spurgeon (second quote)

Context: Quoted on making void the law by denying it, setting up tradition, and scorning authority; man's extremity is God's opportunity.

Important Quotes

It is time for thee, LORD, to work: for they have made void thy law.

Significance: The central petition of the sermon, calling for divine intervention when God's law is despised.

I have done judgment and justice: leave me not to mine oppressors.

Significance: David's opening declaration of integrity, illustrating the clean hands doctrine.

Be surety for thy servant for good: let not the proud oppress me.

Significance: David's plea for God to undertake for him, foreshadowing Christ's surety.

The testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression.

Significance: Charles Bridges' insight on the importance of a clear conscience in prayer.

Without me ye can do nothing.

Significance: Christ's declaration of human impotence apart from Him, foundational to the sermon's argument.

Man's extremity, where their need or sin is God's opportunity.

Significance: Spurgeon's summary of when God acts, encouraging prayer in desperate times.

Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?

Significance: Psalm 94:20, used to show that wicked governments make sin legal, prompting the need for God to work.

Discussion Questions

Why does David begin his prayer by declaring his integrity, and how does the clean hands doctrine apply to our own prayers for justice?

Context: Weaver explains that David's claim of having done judgment and justice is based on the clean hands doctrine, which requires moral integrity when seeking God's judgment.

In what ways is Jesus Christ our Surety, and how does this truth comfort us when we feel oppressed?

Context: Weaver connects David's plea for God to be his surety with Christ's work in Hebrews 7:22, showing that He undertook our cause.

How can we maintain a teachable spirit and continue learning God's statutes even in the midst of prolonged trials?

Context: David prays for understanding and teaching while fighting oppression; Weaver warns against burnout and emphasizes the need for continual intake of God's Word.

What does it mean that 'it is time for the LORD to work,' and what are the signs that God's law is being made void in our culture?

Context: Weaver explains the Hebrew word 'parar' and cites examples of laws that contradict God's Word, urging prayer when God's law is despised.

How should the truth of God's omnipotence and our impotence shape our prayers and actions in a decaying society?

Context: Weaver argues that as long as we think we can fix things, we won't cry out to God; we must depend on His power alone.

Why is God's honor the central issue when His law is made void, and how should that affect our emotional response?

Context: Weaver points to Psalm 119:136 and the need to weep over God's dishonor, not just our own discomfort.

What does it look like to love God's commandments above gold and hate every false way in practical terms?

Context: David's resolution in verses 127-128 is presented as the proper response to widespread lawlessness.

Applications

Examine your conscience before praying for justice.

Summary: Ensure your hands are clean and your heart does not condemn you, so you can pray with confidence.

Evidence: Weaver cites 1 John 3:21 and the clean hands doctrine, urging self-examination before asking God to judge others.

Depend on Christ as your Surety.

Summary: Recognize that your own righteousness is insufficient; trust in Jesus who undertook for you and stands in your place.

Evidence: The explanation of 'surety' and its fulfillment in Christ (Hebrews 7:22) calls believers to rely on His finished work.

Commit to lifelong learning and obedience.

Summary: Even in battles, pray for God to teach you His statutes and give you understanding, so you grow in holiness and avoid burnout.

Evidence: David's prayers in verses 123-125 model the need for continual instruction; Weaver warns that neglecting this leads to burnout.

Pray urgently when God's law is despised.

Summary: When you see God's law denied, denigrated, or defied in society, make David's prayer your own: 'It is time for thee, LORD, to work.'

Evidence: Weaver applies verse 126 to modern laws like abortion and sodomy, urging believers to cry out for divine intervention.

Acknowledge your impotence and God's omnipotence.

Summary: Stop relying on human schemes and confess that only God can revive, save, and change culture; depend wholly on His power.

Evidence: John 15:5 and the prayers for revival show that we can do nothing without Him; Weaver says 'as long as we think we can, God will not.'

Weep over the dishonor of God.

Summary: Let the widespread rejection of God's law break your heart, as it did David's, and mourn that His name is not hallowed.

Evidence: Psalm 119:136 is cited: 'Rivers of waters run down mine eyes, because they keep not thy law.'

Resolve to love God's Word and hate false ways.

Summary: In a culture that makes void God's law, deliberately esteem all His precepts as right and reject every false way.

Evidence: Verses 127-128 show David's personal commitment; Weaver calls believers to not join the wicked but cling to God's commandments.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T17:19:03Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T08:09:05Z

Clean Transcript

A Short and Pointed Prayer

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Well, let's open our Bibles today to Psalm 119. Psalm 119. And we're going to be reading verses 121 through 128. Psalm 119. The title of the message is "A Short and Pointed Prayer." A Short and Pointed Prayer.
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Notice, if you would, Psalm 119, verse 121, David said, which you have just sung about: "I have done judgment and justice: leave me not to mine oppressors. Be surety for thy servant for good: let not the proud oppress me. Mine eyes fail for thy salvation, and for the word of thy righteousness. Deal with thy servant according unto thy mercy, and teach me thy statutes. I am thy servant; give me understanding, that I may know thy testimonies. It is time for thee, LORD, 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."
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"I hate every false way." All of us have heard prayers that needed to be endured rather than enjoined and enjoyed. It has always been a maxim that if you pray long in secret, that you do not have to pray long in public. The option and power of your prayers in secret will empower your brief prayer in public. Our Lord, of course, in the New Testament, warned His disciples concerning the prayers of the heathen and advised and counseled and commanded them not to pray as do the heathen. In Matthew 6 and verse 7, He said, "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking."
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So obviously, there is indeed a vain repetition that the Word of God talks about. Moreover, it was the Pharisees in the New Testament who made long prayers, and they did so to promote their own religiosity and to get the esteem of men. In Matthew 6 and verse 5, our Lord said, "And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men."
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Then He said, "Verily I say unto you, They have their reward." And then, of course, Mark chapter 12 and verse 40, still talking about the Pharisees and the hypocrites, He said, "Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation." So long hypocritical prayers merit only divine justice. Our prayers should not be hypocritical. And obviously, mostly they should be in secret, especially if they are long. We may commune with our Heavenly Father as long as we desire.
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If we want to go all day and all night, that's wonderful, too, but it's usually done secretly. Our Lord said in Matthew 6 and verse 6, "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." So most of our praying should be done secretly.
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Obviously, according to the Bible, it is not the length of the prayer, nor the repetitions in the prayer that cause God to hear and answer. I don't know if you've ever noticed this or not, but there are many brief and short prayers, and I would say prayers that are very effective that are given to us in the Bible. You remember in Matthew chapter 14, verse 30, when Peter was sinking, his prayer was very, very short: "Lord, save me." That's short enough. "Lord, help me." Yeah. So that's—he realized then if he did not receive divine help, he would simply be gone. Remember the woman also in Canaan simply prayed, "Lord, help me." That's in Matthew 15 and verse 25. The demonically possessed boy, when his father cried to the Lord for help, he just simply said, "Lord, I believe; help thou mine unbelief." And you remember there in Luke chapter 18 and verse 13, the publican would not even as much as lift his eyes toward heaven, but smote himself on the breast and said, "God be merciful to me a sinner."
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Now, when you look in the Bible, there are many brief prayers. There are some lengthy prayers in the Bible. But when you get to reading the book of Ezra and Nehemiah and Daniel, you will find much longer prayers. But the reason they are longer is because these men are not just simply confessing their sins. They are confessing and acknowledging the sins of the entire nation. It would be an interesting study if you just began at Genesis and went all the way through Revelation and noted every prayer in the Bible and notice not only its length, but also the petitions involved in the prayer as well. So there are many prayers in the Bible, but I would suggest that in all probability, the briefer prayers outnumber the longer prayers.
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Now, when you look at our text in Psalm 119, verses 121 through verse 128, this is a relatively short prayer. In fact, it runs just eight verses, but the petition that is so provoking is found in verse 126, when David prays, "It is time for the LORD to work: for they have made void thy law." Now, I want you to see this prayer petition in its context.
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So but first, let me ask a question. Have you ever wondered as to why Psalm 119 is divided in sections, and that each section contains eight verses? And have you ever wondered why Psalm 119 is the longest psalm in the book of Psalms? 176 verses. That is because Psalm 119 is an acrostic psalm. An acrostic is a poem in which the first letter either of each line either spells a word or gives a message or is the alphabet. So when you look at Psalm 119, you have to understand that there are 22 letters in the Hebrew alphabet. So verses one through eight in the original all begin with the Hebrew letter Aleph. The next would begin with Beth, which would be the second Hebrew letter, and right on down. In fact, some of your Bibles happen to have the Hebrew alphabet ahead of each one of these sections. Aleph, Beth, Gimel, Daleth, He, and right on down till you get 22 verses, or 22 letters, and then each 22 of those letters have 8 verses and therefore 176.
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So when you look at Psalm 119 verses 121 through 128, David obviously is praying for justice. Here's a man that is fighting injustice. He has been oppressed, is still being oppressed, and he's appealing to God to be surety. He's grown weary in fighting and is longing for deliverance. While he's longing for deliverance, he's professing at the same time his supreme love for God and his love for God's law, while his enemies are holding God and his law in contempt. So look, if you would please, at verse 121, we begin singing Psalm 119 with this verse, where David said, "I have done judgment and justice: leave me not to mine oppressors." So David begins his prayer by declaring that he has done judgment and justice. He's done that which is righteous and holy.
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The wicked may have taunted him. They may have mocked him. They may have persecuted him. And yet at the same time, the Bible tells us that he is maintaining his integrity. He was being oppressed and he was asking for God's just judgment against his oppressors. And so he appeals to God, listen carefully, he appeals to God on the ground of his integrity, his desire for God's law, and his covenant relationship to God as his child. He knows that God has seen and continues to see all the oppression and persecution that he is enduring. Some time ago, I preached a message from the book of Ecclesiastes chapter 5 in verse 8. Let me just read that verse to you. I want you to listen carefully. The Word of God says, "If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth." So God is saying, "I see the oppression, and I see the injustice, and I see the wickedness."
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Presidents and governors and kings may see, but God says there's somebody higher today, and I see all of this. Now here's the question, and I want you to think about this. David said in verse 121, "I have done judgment and justice: leave me not to mine oppressors." So, why does David begin this prayer with a declaration of the fact that he has done judgment and justice? Isn't that a strange way to begin a prayer? "I have done judgment and justice. Leave me not to my oppressors." Why would David begin a prayer like that? Here's the answer. David begins this prayer because of what is known as the clean hands doctrine. The clean hands doctrine is a biblical doctrine that has been instilled even in American jurisprudence. Let me give you, first of all, what American jurisprudence says concerning clean hands.
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I'm quoting, "Under clean hands doctrine, equity will not grant relief to a party who, as an actor, seeks to set judicial machinery in motion and obtain some remedy if such party, in its prior conduct, has violated conscience or good faith or other equitable principle." So what the Clean Hands Doctrine is saying is this. What good would it do me to sue Tom for violating a contract if I also had violated the contract or another contract? In other words, if I'm going to sue him for doing something wrong, my hands have to be clean or else in reality, all I'm going to do is condemn myself.
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So let me show you. Look in your Bibles, hold Psalm 119 very quickly, but turn to Psalm—I'm sorry, to Matthew chapter 7. Matthew chapter 7. Look in Matthew chapter 7 and begin there with verse 1. We're talking about the clean hands doctrine. And God is telling us our hands have to be clean. Notice Matthew 7 verse 1.
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Now, our Lord says it like this: "Judge not, that ye be not judged." Now, wait a minute. Of course, you know, John 7 verse 24 tells us to judge righteous judgment. So but this particular verse, and this particular passage is dealing with someone with unclean hands. So He says, "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
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Now watch how He explains it. "And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye." So there's a little sliver in Caleb's eye, and I'm trying to get it, and there's a beam sticking out of my eye. I'm going to condemn him because he's got a little tiny sliver, and God says, "Oh no, if I try to judge him because of that little tiny sliver, and I've got this big beam, then I'm going to be judged with the same judgment that I judge him. It's going to come right back on me."
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You remember in John chapter 8, the woman taken in adultery and they continued asking our Lord particular questions. And the Bible tells us that after He knelt down and wrote on the ground, He lifted Himself up and said, "He that is without sin among you, let him first cast a stone at her." Now, they were demanding the death penalty for this woman. And she obviously was guilty. That's no problem. But they were guilty of the same sin. And our Lord knew that.
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He said, "OK, you want her dead? He that is without this particular sin, you cast the first stone. Because when you kill her, it's going to come right back on you." Ah. And then the Bible says they being convicted in their conscience, went out, the eldest to the youngest. And our Lord looked at her and said, "Woman, where are those thine accusers? hath no man condemned thee?" She said, "No man, Lord." Then He said, "Neither do I condemn thee: go, and sin no more." Now, our Lord was not excusing or condoning her sin.
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But the law demanded a minimum of two witnesses before anybody could be put to death. There were no witnesses. They left. And so the woman then was left unaccused. And our Lord said, "All right, you may go." The interesting thing is this, when you look at verse 121 in Psalm 119, David said, "I have done judgment and justice: leave me not to mine oppressors." And so David is acknowledging that he is conscious of his integrity and he is asking for God's justice and God's judgment with clean hands.
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He has not wronged his enemies. He has not persecuted them. He is not tainted. And so he is asking God for this judgment because his conscience is clear and his conscience is clean. Paul said the same thing in Acts chapter 23 and verse 1. He said, "Men and brethren, I have lived in all good conscience before God until this day." We have never really understood the impact or the importance of what you and I would call a clear or a clean conscience. John writes about this in 1 John 3 verse 21. He said, "Beloved, if our heart condemn us not, then have we confidence toward God."
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Now, let me ask you a question. When you go to pray, and you're seeking some blessing from God, and you know that there's sin in your life, does it not kind of condemn you? And you cannot ask boldly. You cannot come with confidence toward God because you know there are things in your life that are contrary to God and contrary to His Word. So John said, "Beloved, if our heart condemn us not, then have we confidence toward God." So if our heart does condemn us, we do not have that confidence. Charles Bridges.
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He lived from 1794 to 1869. He has a wonderful book on the ministry and another wonderful book on the book of Proverbs. But he was one of the leaders of the evangelical party in the Church of England in the 19th century. And here's what he said. Listen carefully. "The testimony of conscience," this is what David's talking about in verse 121, "the testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression."
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"They have been enabled to plead it without offense in the presence of their holy heart-searching God, nay, even when in the near prospect of the great and final account, they might well have been supposed to shrink from the strict and unerring scrutiny of their omniscient Judge. Perhaps, however, we are not sufficiently aware of the importance of moral integrity in connection with our spiritual comfort." And then he says this, "...mark the boldness which it gave David in prayer."
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"I have done judgment and justice: leave me not to mine oppressor." We've never understood the importance of a clear conscience. And here's the truth. If we come to God asking for justice and judgment, and we come with unclean hands, we're merely condemning ourselves. So, if you would hold Psalm 119, but look very quickly in your Bibles to the book of Romans chapter 2. Look in Romans chapter 2 at verses 2 and 3. Romans chapter 2 and verses 2 and 3.
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Notice what the Apostle Paul says. "But we are sure that the judgment of God is according to truth against them which commit such things." So God's judgment is always according to truth. Now watch verse 3. "And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?" No, he said, if you're doing the same thing that you're asking God to judge, you're in essence condemning your own self. Because God is just and He will indeed judge the wicked, and if you're wicked, God will get you just like He gets everyone else.
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Now, I want you to note verse 121 again of Psalm 119. David is clinging to his integrity. That's why he said, "I have done judgment and justice." My heart is clean in this matter. My hands are clean. I've done that which is right. I've done that which is holy. And then he says, "Leave me not to mine oppressors." In other words, he still pleads for God's mercy. He begs God not to leave him in the hands of his oppressors. He may have clean hands. He may have a clear conscience, yet he still desires mercy and divine help. Now, I want you to see how verse 122 and 121 really mesh together. So he says in verse 121, "I have done judgment and justice: leave me not to mine oppressors." Then he says, "Be surety for thy servant for good."
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"Let not the proud oppress me." Now, isn't this interesting? Think about this. David in verse 121 is conscious of his integrity, because he says, "I have done judgment and justice." But when you get to verse 122, he's also conscious of his deficiency. Just doing good is insufficient. Just doing what is right is insufficient. I still need your divine help. I need your mercy. I need your grace. So David is very sensible. He knows that that which he has done is not enough. It is not enough to please God. He needs God to undertake for him. He needs God to be his surety. He needs God to stand up for him. He needs God to be his pledge. He needs God to be his bail bondsman. That's exactly what he's talking about now. Albert Barnes in his commentary on verse 122 says this, and he's talking about the word "surety," which I'm going to give you the quote in just a moment, but he says in Isaiah, the word "surety" is rendered "undertake for me."
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The word means properly to mix, to mingle, hence to braid, to interweave and to exchange and to barter. Then it means to mix or intermingle interests, to unite ourselves with others so that their interests become our own, and hence to take one under one's protection, to become answerable for, to be surety for, as when one endorses a note for another, he mingles his own interests, reputation with his. So.
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If Andrew needed to borrow some money, and he did not have the collateral or did not have the standing, and they said, "You need someone to sign with you." If I went and signed with him, which is really forbidden in one sense of the word, but if I went and signed for him, I'm actually standing in his stead saying, "If he doesn't pay it, I will pay it."
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His interest has become my interest. And his obligation has become my obligation. And then he goes on. He said the prayer here is that God would so speak or mix or mingle his cause with that of the psalmist together and that he would then protect the common cause at his own or that he would become a pledge or a surety for the safety of the psalmist. Wow.
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So David is saying, "Be surety for thy servant for good." Charles Haddon Spurgeon made a comment on verse 122, and he just simply said this, "Answer for me. Do not leave thy poor servant to die by the hand of the enemy. Take up my interests and weave them with thine own, and stand for me as my Master. Undertake thy servant's cause and represent me before the faces of haughty men till they see what an august ally I have in the Lord my God." In other words, "Lord, you let them see that you're on my behalf and that you're standing in my stead." Now, when he says, "Be surety for thy servant for good," may I just simply point out in passing, this is exactly what the Lord Jesus Christ did on our behalf when He became our Surety. He undertook our interests and made them His own. He undertook for us and He stood in our place.
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He pledged and He gave surety to God, His Father, that He would fulfill every requirement of the law, satisfy His holiness, satisfy His justice and redeem His people. Now, in Isaiah chapter 38 and verse 14, King Hezekiah has been sick. Okay? And God sovereignly healed him and added years to his life. And Hezekiah is recounting what it was like when he almost died. And he said this in verse 14, "Like a crane or a swallow, so did I chatter."
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"I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me." It's the same word as "surety" in Psalm 119, verse 122. When David says, "Be surety for thy servant for good," he's saying, "Undertake for thy servant." That's why the Bible tells you in Hebrews 7, verse 22, "By so much was Jesus made a surety of a better testament." Jesus Christ is our Surety.
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Now, look at it, if you would, please. He's declared his integrity in verse 121. He's declared his deficiency in verse 122. Now, I want you to look at verses 123 and 125 together. Just read them. Look what he says. "Mine eyes fail for thy salvation, and for the word of thy righteousness." In other words, "I'm looking, I'm looking, I'm waiting on you to redeem me, to save me from this unbearable situation." And then he says, "Deal with thy servant according unto thy mercy." And look at this. "Deal with thy servant according unto thy mercy, and teach me thy statutes. I am thy servant; give me understanding, that I may know thy testimonies."
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Now, let me point something out. We fight against evil, we fight against sin, we fight against wickedness. But may I point out, it is not sufficient just simply to fight against evil and sin and wickedness. It is not sufficient just to long for an end of strife, battle and war. What David is saying is, "I must learn to obey in all of this." And that's why he said, "Teach me thy statutes."
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"I want to have a better obedience." That's why he said, "Give me understanding. I want to know better how to act. I want to know better how to obey." In other words, while we are being persecuted, oppressed, mocked, ridiculed, it doesn't matter. What he says what really counts is that we learn to obey and we learn to understand and we learn to bring our lives into greater conformity to the Word of God. Now, I want you to note something.
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There have been men—I mean, good men and godly men—that have fought and fought hard. And they fight so greatly, with every ounce of their being, the next thing you know, they're on the sideline. Why? Burned out. I have known pastors that have preached for years and years and years and years. They just quit preaching. And the answer is, "I got burned out. I got burned out."
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You can't keep putting out unless you continue taking in. David is saying, "I've been standing, I've been fighting, I'm begging you for help. But, O Lord, I've got to continue to take in. Teach me thy statutes. Give me understanding." If we do not continue to receive God's blessings and God's direction and God's truth, each one of us would burn out. You can never cease being a student of the Word of God.
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You have to be continually learning and continually growing in grace. And that's what David is saying. "I am tired, Lord, and I'm tired of this fighting, but Lord, I need to be taught. I need a greater understanding." In all of our troubles, in all of our trials, in all of our afflictions, in all of our persecutions, the question should be asked, "Am I learning anything? Am I bringing my life into greater conformity to the Word of God?"
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"Am I becoming more obedient? Am I becoming more holy? Am I becoming more godly?" That's the question. What I want you to do is this. I want you to see this short and pointed prayer in light of everything that has gone before. So if you look in verse 126, he says this: "It is time for the LORD to work: for they have made void thy law." It is time for the LORD to work, for they have made void thy law. You see, David was conscious of his integrity. He had done that which was right and holy. He was also conscious of his deficiency. He was not perfect. He did not know everything.
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He was fighting, and he grew tired of fighting, and he realized that he needed to learn more, and he needed a greater obedience. Hence, he prays, "Lord, I've done what I can do. I just can't do this, Lord. It's not in my hands. It's time for Thee, LORD, to work. Why? For they have made void Thy law."
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Now, let me give you three implications today. Here they are. First of all, I want you to see there's the implication of our impotency and our helplessness. David said, "It is time for thee, O LORD, to work." Do you realize no matter how much we pray, how much we work, how many meetings we hold, or how much we strive, and how much we plan, and how much we scheme, and how much we connive, we cannot correct, repair, or salvage, or save a fallen society and a depraved culture. We cannot do it. That is not to say that we should not pray, and should not work, and preach, and strive, and plan.
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But it just simply means that the ability to change anything is not in ourselves. There certainly is a time when the people of God should arouse themselves and put forth very strenuous efforts to curtail evil and wickedness and to exalt the Lord in His righteousness. Certainly that. But what I'm trying to say is we are impotent without Him. That's why He said in John 15 in verse 5, "Without me, ye can do" how much? Nothing. "Without me, ye can do nothing." And David understood this.
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He said, "I've done judgment and justice, I've done everything I can do, and I've done it with clean hands. And I still have the wicked oppressing and fighting. It's time for thee, O LORD, to work." Do you realize that salvation is the work of God? It doesn't matter if we're talking about personal salvation, familial salvation, that is salvation of a family, ecclesiastical salvation, salvation of a church or the ministry, or national salvation. Salvation is a work of God alone. He must intervene. He must undertake. You know, the Bible says in Psalm 62 and verse 11, "God hath spoken once."
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"Twice have I heard this; that power belongeth unto God." Does it belong to man? It belongs to God. I want you to follow me with three verses right quickly. I want you to hold Psalm 119, but go back in your Bibles to Psalm 85. Psalm 85. And look, if you would please, at verse 6. Psalm 85. Look at the request. Look at what David asks. "Wilt thou not revive us again: that thy people may rejoice in thee?" Look what he's asking. "Wilt thou not revive us again: that thy people may rejoice in thee?" So he's asking for a corporate revival that the people of God may rejoice in God. Now, if you look in your Bibles to Psalm 138, Psalm 138, and notice if you would please, verse 7, Psalm 138, verse 7. David now says this, "Though I walk in the midst of trouble, thou wilt revive me." That's individual. "Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me."
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Okay? Now, if you would turn to the little book of Habakkuk, the little book of Habakkuk, right before the book of Zephaniah, right after the book of Nahum—Micah, Nahum, Habakkuk. Look in Habakkuk chapter 3 and verse 2. Habakkuk 3 and verse 2. Habakkuk is praying. You can see it in verse 1, "A prayer of Habakkuk the prophet upon Shigionoth." Then he says, "O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work."
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"In the midst of the years make known; in wrath remember mercy." Now, notice if you would, there's three times here—David is, oh well, the Bible has spoke about revival. Twice David and once Habakkuk. David prayed for corporate revival, "revive us." Then individual revival, "revive me." And now Habakkuk is asking, "revive thy work, O LORD." So here's what I'm trying to tell you. Revival is a work of God.
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It doesn't matter what area it is in. I get so tickled at the church signs: "Revival next week." Boy, I wish that would be true. But really what they should be saying is "Meeting next week" or "Preaching next week" or "In hope of revival next week." But only God can send revival. We can have meetings. But only God can revive. So, as long—listen to me carefully—as long as we think we can, God will not. God will not. As long as we think we can control the situation, as long as we think we can save society, can save our culture, as long as we think we can save our family, as long as we think we can do anything, we will never ever cry out to God for His help, His mercy,
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and His grace, and His strength and power. So the very first implication is an implication of our impotency. We have no power. We have no ability in and of ourselves. We may have a responsibility, but we do not have ability. The second thing I want you to see is we see an implication of God's omnipotence because he said in Psalm 119 and verse 126, "It is time for the LORD to work." Lord, this is something that you need to do. We cannot convict. We cannot convert. We cannot save. We cannot revive. But God can. God is omnipotent. And the word omnipotent just simply means that He has all power. That's what Jesus Christ said in Matthew 28, verse 18: "All power is given unto me in heaven and in earth."
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You know what the Bible says in Proverbs 21 in verse 1? "The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will." The king's not in control, the president's not in control. Even George Soros is not in control. The trilateralists are not in control. God is in control. I want you to look, if you would hold Psalm 119, but turn to Jeremiah 32. Jeremiah 32. Isaiah, Jeremiah, Jeremiah 32. Look, if you would please, at verse 17.
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And this is a tremendous passage. In Jeremiah, chapter 32, the Chaldeans are destroying Jerusalem. They've encompassed Jerusalem. And God commands Jeremiah to buy some property. Jeremiah said, "Buy property? Chaldeans all around. Why am I going to do this?" And God says, "Well, I'm going to return you, you know, you're coming back." And so look what he says. Jeremiah, chapter 32, verse 17: "Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee." Now skip down to verse 26. Well, verse 25, just so you can see the context. He said, "And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans." Lord, you'll need to buy land when the Chaldeans are going to destroy us. Verse 26, "Then came the word of the LORD unto Jeremiah, saying, Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?"
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And the answer is no. There's nothing too hard for God. He can save a culture. He can save a society. He can save a nation as easily as he can save an individual. That's no problem with him. There's nothing too hard for him. We must be obedient and work as he commands, and we must learn to be absolutely dependent upon him and upon his power. We are impotent. He is omnipotent. OK. Third.
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I want you to look back to Psalm 119 verse 126. I want you to see and understand the time to pray this short and pointed prayer. He said, "It is time for the LORD to work." Why? "For they have made void thy law." It is time to pray this prayer when we see God's law denied, denigrated, defied, and denounced. "It's time for thee, O LORD, to work, for they have made void thy law." They, the wicked, the vile, the rebellious, the evil ones, have made void the law. It's not simply that they broke it. It's not simply that they violated or trespassed against it.
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They have no regard for it, and they treated it as if it was nothing and of no value. It was to be despised and rejected as having absolutely no binding influence. The Hebrew word for "void" here is the word "parar," which means to make void, to disannul, to make ineffectual, to cause to cease, and to dissolve. So he's saying if they could dissolve and annul and abrogate the law of God, they would.
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And that's what they're trying to do. They, the wicked. Joseph Caryl preached for 40 years on the book of Job. I've got a lot of his writings. He was a great scholar. But Joseph Caryl said this: "They have made void the law" is that they would not only sin against the law, but sin away the law. Not only withdraw themselves from the obedience of it, but drive it out of the world. They would make void and repeal the holy acts of God that their own wicked acts might not be questioned. And lest the law should have a power to punish them, they will deny the power to rule them. That's the force of this simple word here used as applied to the highest transgressing against the law of God. Drive it out of the world. Charles Spurgeon said this: "Make void the law of God by denying it to be his law, by promulgating commands and doctrines in opposition to it,
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by setting up tradition in its place, or by utterly disregarding and scorning the authority of the Lawgiver. Then sin becomes fashionable. A holy walk is regarded as a contemptible puritanism. Vice is styled as pleasure, and vanity bears the veil. Then the saints sigh for the presence and power of their God. Oh, for an hour of the King upon the throne and the rod of iron. Oh, for another Pentecost with all its wonders to reveal the energy of God to gainsayers and to make them see that there is a God in Israel. Man's extremity, where their need or sin is God's opportunity."
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"When the earth was without form and void, the Spirit came and moved upon the face of the waters. Should he not come when society is returning to a like chaos? When Israel in Egypt were reduced to the lowest point and seeing that the covenant would be void, then Moses appeared and wrought mighty miracles. So, too, when the church of God is trampled down and her message is derided, we may expect to see the hand of the Lord stretched out for the revival of religion, the defense of the truth and the glorifying of his divine name." Now, listen. The Lord can work either by judgments which hurl down the ramparts of the foe or by revivals which build up the walls of his own Jerusalem. How hardly may we pray to the Lord to raise up new evangelists, to quicken those we already have and to set his whole church on fire and to bring the world to his feet. God's work is ever honorable and glorious. As for our work, it is nothing apart from Him.
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And that's why the psalmist in Psalm 90 in verse 17 said, "And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it." Do you realize if God does not establish the work of our hands, it is vain. It is useless. When do we pray? "It's time for thee to work, O God," when they have made void thy law. When we see God's law despised and disobeyed, it's time to pray that God will earnestly undertake and revive His people and defend His honor.
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And when you think about the wicked, stop and think with me. Do you realize what God can do and may do? He may remove them. He may restrain them, or He may revive us, and He may even save His enemies. However God responds is totally up to Him. He can remove them. He can restrain them. He can save them. Or He can revive His people so that they have absolutely no influence and can do absolutely nothing.
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Let me show you two verses before I make some applications. I want you to look in Psalm 9 and then we'll go to Psalm 83. We'll look in Psalm 9 and verse 20. In fact, let's read verses 19 and 20. Oh, you're talking about a prayer. Here's a wonderful prayer. Psalm 9, verses 19 and 20. David prays, "Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. Put them in fear, O LORD: that the nations may know themselves to be but men." Wow. I tell you what, there's a lot of men in this country that need to learn that they are just men. And if you look in Psalm 83, and verse 18, Psalm 83. Well, let's begin reading with verse 12, because now we're talking about the wicked who try to conquer the people of God, the work of God, the house of God. So notice in Psalm 83, beginning there verse 12, "Who said, Let us take to ourselves the houses of God in possession." David prays, "O my God, make them like a wheel; as the stubble before the wind. As the fire burneth a wood, and as the flame setteth the mountains on fire;
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so persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O LORD. Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: that men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth." That's essentially what David is praying for in verse 126 of Psalm 119, when he says, "It is time for thee, O LORD, to work: for they have made void thy law." Now, let me make some applications. Do you understand?
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That the honor and the glory of God is at stake in this issue. You know, I've heard people say, "We're in desperate times in this country," and we are. And I've heard people ask, "What will become of Christians and Christianity if we continue in the vein that we're headed?" But the real question is not what will happen to us. The real question is, "How will God vindicate His honor and His great name?" You know what David said in Psalm 138 verse 2, just listen.
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"I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name." And when people are despising and denigrating the Word of God, at the same time they're despising and denigrating the God who gave that Word. When they hate the law of God, they hate the God who gave the law. And you have to understand that a king rules by his law. And our God is King of Kings. David said, "It is time for the LORD to work: for they have made void thy law."
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I want you to turn in your Bibles, if you would, to Psalm 94. I want you to get ready for this second application. In order that you might see this from the Scripture. Psalm 94. Here it is, we need to see the rebelliousness and the idolatry of our modern-day politicians in light of this truth. Let me say that again. We need to see the rebelliousness and the idolatry of our modern-day politicians in light of this truth. What did David pray?
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"It is time for thee, O LORD, to work: for they have made void thy law." Look at Psalm 94. And look, if you would, at verse 20. Here's the question David asks: "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?"
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Now look at verse 21: "They gather themselves together against the soul of the righteous, and condemn the innocent blood." Now let's go back to verse 20. "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?" First of all, note it is a throne, and a throne speaks of power, it speaks of government, it speaks of authority. In this instance, it is a throne of iniquity, which means it is a wicked power, a wicked government, a wicked authority. So here's the question: shall a wicked civil government, shall a wicked civil leader, shall a wicked civil politician have fellowship with thee, that is with God, when that wicked civil government makes mischief legal or "which frameth mischief by a law"?
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Now, mischief in the Bible is another word for sin. So you could read it like this: "Shall the throne of iniquity have fellowship with thee, which makes sin legal?" Really? Abortion is legal. Sodomy is legal. Socialism is legal. Fraudulent economics are legal. And there are a host of other anti-Bible, anti-God, anti-Christ laws in this country that have been made legal, contrary to God. Look at verse 21.
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Here's what these wicked civil rulers do: "They gather themselves together against the soul of the righteous, and condemn the innocent blood." Wow. That's proof positive. They could care less about what is right and righteous and godly. That is why David said, "It is time for the LORD to work: for they have made void thy law." Lord, I can't stop them. I can't correct them, but you can. You can remove them. You can restrain them.
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You can revive your people. You can do whatever you want to do. But I have no power against them. But you do. Now, why do I think this passage is so important? And the answer is, because the honor of our Lord is at stake. His truth is at stake. And yes, His people are involved and yes, we shall see more persecution if things are not changed. I understand that.
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But let me show you how this really should affect you. Just the way it affected David. So I want you to look in Psalm 119, but I want you to look at verse 136. Notice verse 136: "Rivers of waters run down mine eyes, because they keep not thy law." Has it ever broken your heart that God is so dishonored and despised and His Word has seemingly been denied and replaced with pure, unadulterated humanism?
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Have you ever wept over the fact that God is infinitely holy and we treat Him in such an unholy and ungodly and unbiblical manner? And that men despise Him. And all He does is blesses and gives and sustains and nourishes. I know I've told you this. I find myself, I find myself many times giving the Lord thanks and giving the Lord praise. And I say, "Lord, I want to give it to you, even for those who refuse to give it to you. Thank you for life. Thank you for health. Thank you for food. Thank you for rain. Thank you for the multitudinous blessings that I can't even perceive." Wow.
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Now, if you will look at verse 126 again, I want you to see this. "It is time for the LORD to work: for they have made void thy law." I'm not going to be with them. "Therefore I love thy commandments above gold; yea, above fine gold. Therefore I esteem all thy precepts concerning all things to be right. I hate every false way." I will not join them.
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I will not give in. I will not give up. I want you. One last passage, if you would turn very quickly to Psalm 68, and let's just read the first three verses. Psalm 68, verses 1-3. This should be our prayer in light of Psalm 119, verse 126. He says, "Let God arise, let his enemies be scattered: let them also that hate him flee before him. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God."
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"But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice." That our God is God and He has defended His honor and His Word. Father, in the name of Jesus Christ, we bow to Thee. We thank You for Your truth. We thank You, Father, for the Lord Jesus Christ. We thank You for Your omnipotence. And we do pray, it is time for Thee, O LORD, to work, for they have made void Thy law. Undertake for Thy people, but, Lord, vindicate Thy name. In the name of Jesus Christ we ask and pray. Amen. Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T17:19:03Z

A Short and Pointed Prayer

John Weaver | Freedom Ministries

John Weaver examines Psalm 119:121-128, focusing on David's brief but powerful prayer for divine intervention when the wicked make void God's law. He highlights the importance of a clean conscience, dependence on God's surety, and the need for continual learning and obedience. The sermon emphasizes human impotence and God's omnipotence, urging believers to pray for God to work when His law is despised, and to respond with love for His commandments and hatred of false ways.

Opening

Notice, if you would, Psalm 119, verse 121, David said, which you have just sung about:

Scripture Reading — Psalm 119:121-128

"I have done judgment and justice: leave me not to mine oppressors. Be surety for thy servant for good: let not the proud oppress me. Mine eyes fail for thy salvation, and for the word of thy righteousness. Deal with thy servant according unto thy mercy, and teach me thy statutes. I am thy servant; give me understanding, that I may know thy testimonies. It is time for thee, LORD, 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."

Introduction: The Value of Brief, Sincere Prayer

Weaver contrasts long, hypocritical prayers with the many short, effective prayers in Scripture, noting that secret prayer empowers public prayer.

Scripture Reading — Matthew 6:5

"And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men."

Then He said,

Scripture Reading — Matthew 6:5

"Verily I say unto you, They have their reward."

The Context of Psalm 119:121-128

Psalm 119 is an acrostic psalm with 22 sections of 8 verses each. David prays for justice, professing his integrity and love for God's law while oppressed.

The Clean Hands Doctrine (v. 121)

David begins by declaring he has done judgment and justice, appealing to God on the ground of his integrity. The clean hands doctrine means one cannot seek justice with unclean hands.

Scripture Reading — John 8:7-11

"He that is without sin among you, let him first cast a stone at her."

Now, they were demanding the death penalty for this woman. And she obviously was guilty. That's no problem. But they were guilty of the same sin. And our Lord knew that. He said,

Scripture Reading — John 8:7-11

"OK, you want her dead? He that is without this particular sin, you cast the first stone. Because when you kill her, it's going to come right back on you."

Ah. And then the Bible says they being convicted in their conscience, went out, the eldest to the youngest. And our Lord looked at her and said,

Scripture Reading — John 8:7-11

"Woman, where are those thine accusers? hath no man condemned thee?"

She said, "No man, Lord." Then He said,

Scripture Reading — John 8:7-11

"Neither do I condemn thee: go, and sin no more."

Now, our Lord was not excusing or condoning her sin.

Consciousness of Deficiency and Need for Surety (v. 122)

Despite his integrity, David acknowledges his insufficiency and asks God to be his surety—to undertake for him and mingle His interests with David's.

Longing for Deliverance and Deeper Obedience (vv. 123-125)

David's eyes fail for God's salvation; he pleads for mercy and asks to be taught God's statutes, recognizing the need to keep learning and obeying amid trials.

The Pointed Petition: 'It Is Time for the LORD to Work' (v. 126)

David prays for God to act because the wicked have made void His law—treating it as worthless and seeking to abolish it.

Implications: Human Impotence and Divine Omnipotence

We are powerless to change society or bring revival; only God can work. He is omnipotent and can remove, restrain, or save the wicked, or revive His people.

Scripture Reading — Psalm 62:11

"Twice have I heard this; that power belongeth unto God."

When to Pray This Prayer and Our Response (vv. 127-128)

We should pray this when God's law is denied and despised. Our response must be love for God's commandments, esteeming all His precepts, and hating every false way.

A Short and Pointed Prayer

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	81318841587
Subject	New Testament Studies
Course	Romans: Law, Obedience, and Sanctification: Walking With God
Genre	Sermon
Date	2018-05-27
Dictation Name
Book	Book 134: Romans: Law, Obedience, and Sanctification - Volume 1 — Chapter 15
Source Timed Segments	75

Lecture Guide

Outline

Introduction: The Value of Brief, Sincere Prayer: Weaver contrasts long, hypocritical prayers with the many short, effective prayers in Scripture, noting that secret prayer empowers public prayer.
The Context of Psalm 119:121-128: Psalm 119 is an acrostic psalm with 22 sections of 8 verses each. David prays for justice, professing his integrity and love for God's law while oppressed.
The Clean Hands Doctrine (v. 121): David begins by declaring he has done judgment and justice, appealing to God on the ground of his integrity. The clean hands doctrine means one cannot seek justice with unclean hands.
Consciousness of Deficiency and Need for Surety (v. 122): Despite his integrity, David acknowledges his insufficiency and asks God to be his surety—to undertake for him and mingle His interests with David's.
Longing for Deliverance and Deeper Obedience (vv. 123-125): David's eyes fail for God's salvation; he pleads for mercy and asks to be taught God's statutes, recognizing the need to keep learning and obeying amid trials.
The Pointed Petition: 'It Is Time for the LORD to Work' (v. 126): David prays for God to act because the wicked have made void His law—treating it as worthless and seeking to abolish it.
Implications: Human Impotence and Divine Omnipotence: We are powerless to change society or bring revival; only God can work. He is omnipotent and can remove, restrain, or save the wicked, or revive His people.
When to Pray This Prayer and Our Response (vv. 127-128): We should pray this when God's law is denied and despised. Our response must be love for God's commandments, esteeming all His precepts, and hating every false way.

Major Themes

Key Arguments

Integrity is essential when seeking divine justice.

David's prayer begins with a claim of clean hands because God will not hear pleas for judgment from those guilty of the same sins.

Weaver explains the clean hands doctrine using Matthew 7:1-5 and Romans 2:2-3, showing that judging others with sin in one's own life brings self-condemnation.

Human righteousness is insufficient; we need God as our surety.

Even with a clear conscience, David recognizes his deficiency and asks God to undertake for him, mingling His interests with David's.

Weaver cites Albert Barnes and Spurgeon on the meaning of 'surety' and connects it to Christ's work in Hebrews 7:22.

Continual learning and obedience are necessary to avoid burnout.

While fighting oppression, David prays to be taught God's statutes, showing that we must keep taking in truth to keep putting out effort.

Weaver notes that many pastors burn out because they stop being students of the Word; David models the need for ongoing instruction.

Only God can revive and save; human effort is impotent.

We cannot correct a fallen society; salvation in any sphere is God's work alone. We must depend on His power.

John 15:5, Psalm 62:11, and prayers for revival (Psalm 85:6, 138:7, Habakkuk 3:2) are used to show that revival is a divine work.

God's honor is at stake when His law is made void.

The real issue is not what happens to Christians but how God will vindicate His name when His law is despised.

Weaver argues that despising God's law is despising God Himself, and cites Psalm 138:2 on God magnifying His Word above His name.

Wicked civil governments frame mischief by law.

Psalm 94:20-21 shows that thrones of iniquity make sin legal and condemn the innocent, prompting the prayer for God to work.

Weaver applies the passage to modern laws like abortion and sodomy, showing they are anti-God and require divine intervention.

Scripture References

Psalm 119:121-128: The main text of the sermon, containing David's short prayer for justice and deliverance.
Matthew 6:7: Jesus warns against vain repetitions in prayer like the heathen.
Matthew 6:5: Jesus condemns hypocrites who pray to be seen by men.
Mark 12:40: Jesus says hypocrites who make long prayers for pretense will receive greater damnation.
Matthew 6:6: Jesus instructs to pray in secret, and the Father will reward openly.
Matthew 14:30: Peter's brief prayer 'Lord, save me' when sinking.
Matthew 15:25: The Canaanite woman's short prayer 'Lord, help me.'
Mark 9:24: The father's prayer 'Lord, I believe; help thou mine unbelief.'
Luke 18:13: The publican's short prayer 'God be merciful to me a sinner.'
Ecclesiastes 5:8: God sees oppression and injustice; He is higher than the highest.
Matthew 7:1-5: The clean hands doctrine: judge not with a beam in your own eye.
John 8:7-11: Jesus challenges the accusers of the adulterous woman: 'He that is without sin...'
Acts 23:1: Paul lived in all good conscience before God.
1 John 3:21: If our heart condemns us not, we have confidence toward God.
Romans 2:2-3: God's judgment is according to truth; judging others while doing the same brings self-condemnation.
Isaiah 38:14: Hezekiah's prayer 'O LORD, I am oppressed; undertake for me' uses the same word as surety.
Hebrews 7:22: Jesus was made a surety of a better testament.
John 15:5: Without Christ, we can do nothing.
Psalm 62:11: Power belongs to God.
Psalm 85:6: David prays for corporate revival: 'Wilt thou not revive us again?'

Historical References

Charles Bridges (1794-1869): Leader of the evangelical party in the Church of England; quoted on the testimony of conscience and moral integrity.
Albert Barnes: Commentator who explained the Hebrew word for 'surety' as mixing interests and undertaking for another.
Charles Haddon Spurgeon: Quoted on verse 122: 'Answer for me... take up my interests and weave them with thine own.'
Joseph Caryl: Preached 40 years on Job; quoted on the wicked making void the law by driving it out of the world.
Charles Spurgeon (second quote): Quoted on making void the law by denying it, setting up tradition, and scorning authority; man's extremity is God's opportunity.

Important Quotes

It is time for thee, LORD, to work: for they have made void thy law.

The central petition of the sermon, calling for divine intervention when God's law is despised.

I have done judgment and justice: leave me not to mine oppressors.

David's opening declaration of integrity, illustrating the clean hands doctrine.

Be surety for thy servant for good: let not the proud oppress me.

David's plea for God to undertake for him, foreshadowing Christ's surety.

The testimony of conscience has often been the rejoicing of the Lord's people when suffering under unmerited reproach or proud oppression.

Charles Bridges' insight on the importance of a clear conscience in prayer.

Without me ye can do nothing.

Christ's declaration of human impotence apart from Him, foundational to the sermon's argument.

Man's extremity, where their need or sin is God's opportunity.

Spurgeon's summary of when God acts, encouraging prayer in desperate times.

Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?

Psalm 94:20, used to show that wicked governments make sin legal, prompting the need for God to work.

Discussion Questions

[Question]

Why does David begin his prayer by declaring his integrity, and how does the clean hands doctrine apply to our own prayers for justice?

[Context]

Weaver explains that David's claim of having done judgment and justice is based on the clean hands doctrine, which requires moral integrity when seeking God's judgment.

[Question]

In what ways is Jesus Christ our Surety, and how does this truth comfort us when we feel oppressed?

[Context]

Weaver connects David's plea for God to be his surety with Christ's work in Hebrews 7:22, showing that He undertook our cause.

[Question]

How can we maintain a teachable spirit and continue learning God's statutes even in the midst of prolonged trials?

[Context]

David prays for understanding and teaching while fighting oppression; Weaver warns against burnout and emphasizes the need for continual intake of God's Word.

[Question]

What does it mean that 'it is time for the LORD to work,' and what are the signs that God's law is being made void in our culture?

[Context]

Weaver explains the Hebrew word 'parar' and cites examples of laws that contradict God's Word, urging prayer when God's law is despised.

[Question]

How should the truth of God's omnipotence and our impotence shape our prayers and actions in a decaying society?

[Context]

Weaver argues that as long as we think we can fix things, we won't cry out to God; we must depend on His power alone.

[Question]

Why is God's honor the central issue when His law is made void, and how should that affect our emotional response?

[Context]

Weaver points to Psalm 119:136 and the need to weep over God's dishonor, not just our own discomfort.

[Question]

What does it look like to love God's commandments above gold and hate every false way in practical terms?

[Context]

David's resolution in verses 127-128 is presented as the proper response to widespread lawlessness.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T08:09:05Z