Psalm 129 contrasts with Psalm 128 — from happy home to dangerous world. Psalm 129 compares with Psalm 124. Both speak of sore affliction and wonderful deliverance. Both begin with words which are repeated in the first two verses. In both the song leader uses the familiar exhortation, ‘let Israel now say.’ In this psalm Israel is exhorted to remember her past afflictions and suffering; and to recall God’s faithfulness and righteousness (4a). Bearing in mind that these songs were sung by the pilgrims going up to Jerusalem (to commemorate the Passover, Pentecost and Tabernacles) these were appropriate themes. The psalm falls into two sections. In verses 1-4 the verbs are all in the past tense. In verses 5-8 the verbs are all in the future tense; thus the psalmist first looks back — and then looks forward. We will see that he is able to look forward with courage and confidence because of what the Lord has done in the past.

1. Looking Back over Israel’s Past — a Story of Suffering and Persecution (1-3)⤒🔗

Derek Kidner makes an arresting comment. He says, ‘Most nations tend to look back on what they have achieved. Israel reflects on what she has survived’. The story of Israel as a nation (and the church) is one of remarkable sur­vival, despite constant and persis­tent attack and opposition.

In verse 1 Israel is personified and speaks; ‘They have greatly oppressed me from my youth’. The psalmist looks back over the long history of Israel; starting in Egypt when she was a youth. Hosea uses the same imagery in Hos. 11:1. ‘When Israel was a child, I loved him, and out of Egypt I called my son’. The Lord says of Israel, ‘Israel is my first born son’ (Ex. 4:22). Egypt was in many ways the birth of the nation of Israel. She was thus born in affliction and suffering. She suffered bondage for 430 years in Egypt — under the ruthless rule of the Pharaoh’s — even suffering genocide (Ex. 1:8­-14). Then there were the hardships in the wilderness; the battles in the Promised Land; oppression in the days of the Judges; the Philistine wars and so on. Perhaps there was peace in David and Solomon’s days? But no. Their suffering continued without respite until the northern kingdom (Israel) was swallowed up by Assyria, and the southern kingdom (Judah) was taken exile to Baby­lon. Thereafter she never regained independence even after their return from exile. This psalm was probably written around this time — after the return from Babylon. The psalmist therefore re­counts that all that they had ever known in their history was suffering and persecution.

He uses a vivid metaphor in verse 3. ‘Ploughmen have ploughed my back and made their furrows long’. It’s a picture of horrific cruelty, humiliation, pain and subjection. The deep wounds of the past were still a painful memory.

As Christians we can extend the application of this psalm. There was one who voluntarily gave His back to the smiters. Jesus experience was uncannily similar to verse 3. In Isaiah 50:6 it was prophesied of (Jesus) the Suffering Servant, ‘I offered my back to those who beat me, my cheeks to those who pulled out my beard,’ and in Isaiah 53:5, ‘He was pierced for our transgressions, he was crushed for our iniquities, the punishment that brought us peace was upon him, and by his wounds we are healed’. Matthew interprets Je­sus departure as a boy from Egypt in Matt. 2:15 as a fulfil­ment of Hosea 11:1. Thus Jesus life began in suffering and oppo­sition; and ended the same way. Yet ironically, it is because of His ploughed and beaten back that we have forgiveness of our sins and peace with God.

Can we not extend the psalm a little further? Consider the experience of the early Christians in the book of Acts. Well did Paul say of the road that leads from conversion to glory that, ‘we must go through many hardships to enter the kingdom of God’ (Acts 14:22). And Peter says, ‘Do not be surprised at the painful trial you are suffering ... For it is time for judgement to begin with the family of God’ (1 Peter 4:12 and 17). Persecution of Christians has continued throughout the centuries until the present. The New Testament church can also say, ‘they have greatly oppressed me from my youth’. It’s been a story of suffering and persecution. It’s sometimes said that God had only one Son without sin, but none without suffering. So true! If you want further evidence read Foxe’s Book of Martyrs; get updates from Barnabas Fund and Open Doors.

2. Looking Back over Israel’s Past — a Story of Remarkable Survival (2b and 4)←⤒🔗

Yet surprisingly the psalmist is able to say, ‘they have not gained the victory over me’ (2b).

The enemy has not been able to prevail or defeat the Lord’s servants.

Why? It is because, ‘the Lord is righteous’. He is true to His covenant (4). He is on the side of His people. He is against the wicked. Paul asks, ‘If God be for us who can be against us?’ His people are the apple of His eye. Meddle with His people, and you meddle with the Lord. Remember how the Lord challenged Saul on the road to Damascus; ‘Saul, Saul, why do you persecute me?’

Further, the psalmist testifies ‘He has cut me free from the cords of the wicked’ (4). He brings release at just the right time; just as the burden is re­moved from the back of the beast at the right time; just as the plough is unhitched from the ox at the right time; just as the prisoner is set free at the right time. So the Lord has set His people free. Motyer comments, ‘Somehow or other there is a superior power resident in the Lord’s people’. As the trials of the Lord’s people have been great, so the deliver­ances have been equally great. One only has to think of the exo­dus from Egypt; the defeat of the Philistine giant; the return from exile in Babylon; and of course Christ’s death for our sins — at just the right time.

It is because the Lord is on our side that the church has such a long and singular history. The 16^th Century French reformer Theodore Beza said to King Henry of Navarre, ‘Sir, it is the lot of the church of Christ to endure blows and not to inflict them. But it may please you to remember that the church is an anvil that has worn out many hammers’. Jesus promised, ‘I will build my church and the gates of hell shall not prevail against it’.

3. Looking Forward to Israel’s Future with Confidence in the Righteous God (5-8)←⤒🔗

In light of such a painful past how does one face the future which is likely to prove just as menacing? Because there will always be those who hate Zion — and the Gospel — for no good reason.

These verses answer that very question. Are they a prayer or an affirmation? Perhaps both. What then should be our attitude toward those who hate Zion? He prays against them, not out of personal malice, but because they are enemies of God.

He prays that they will be defeated (5). ‘May all who hate Zion be turned back in shame’. He desires that the Lord will foil their purpose.

He prays that they will be dis­appointed (6-7). They may have expected a harvest from their effort of ploughing (3). The psalmist prays that they may be like grass on the roof which withers before it can grow; with it the reaper can­not fill his hands (6-7). So may their opposition and hatred prove fruitless and frustrating.

He prays that they will be ‘unblessed’ (8). If there was no such word, there is now! He says, ‘May those who pass by not say, the blessing of the Lord be upon you; we bless you in the name of the Lord’ (8). He prays that they will receive no encouragement or support or recognition.

Perhaps it seems unchristian to pray that anyone should be defeated, destroyed, disap­pointed and unblessed? It is important to remember, however, that these imprecatory parts of the psalms are a cry to the Lord for justice; it places the problem of evil in His hands and waits for His judgement. That’s one reason (among others) why psalms such as these should still be sung. They demonstrate faith in the Lord within the trauma of real life situations and teach us to express a holy, moral indignation toward those who set themselves against God’s King and His kingdom. If we knew a bit more of what per­secution means, these judgement psalms would mean more to us.

Spurgeon wrote unapologetically, ‘Study a chapter from Foxe’s Book of Martyrs and see if you do not feel inclined to read an imprecatory psalm over Bishop Bonner or Bloody Mary. It may be that some wretched 19^th century sentimentalist will blame you. If so, then read another one over him!’

Perhaps the message of the psalm could be summarised in the words of the apostle, ‘Who shall separate us from the love of Christ? Shall tribulation or distress or persecution? ... No, in all these things we are more than conquerors through Him who loved us’ (Romans 8:35­ 37).

Prayer:←⤒🔗

Eternal God, you have always shown great care for your church and your peo­ple; assist us with your favour and grace, in such ways that we may overthrow all the schemes of our enemies, that they may be confounded and shamed. May we in confidence glorify your holy name, all the days of our life, through Jesus Christ, our Lord and only Saviour. Amen.