The next three stanzas of Psalm 119, found in verses 65-88, deal with suffering and affliction and persecution. And yet, this first section is perhaps one of the most comforting passages in all of Scripture. Take a look at these verses in Psalm 119:65-68:

In this world there is a lot of pain and suffering. It’s a consequence of the Fall, and we cannot escape it. That has led many to question why, and even further, to question why God would allow such suffering, and even questioning whether or not God exists. While those are legitimate questions, they fail to account for the totality of what Scripture teaches. There is a purpose to suffering, as difficult as it may be.

There are several reasons why suffering exists. This is a deep and probing questions, and not one that can be answered adequately in a few brief words here. First, as mentioned, it is a result of sin and the Fall. It simply happens. We live in a broken world, and it will not be fixed until that day when Jesus returns and it is created anew.

Second, suffering can be instructive. We can learn more about ourselves and how we are to grow in our character and Christlikeness. In Romans 5:3-4, Paul tells us that “suffering produces perseverance; perseverance, character; and character, hope.” We can rest assured that we can grow through such times.

Third, there is suffering where the only purpose may be to bring God glory through it. In John 9, the man born blind suffered in this way for the purpose of revealing the glory of God when he was healed. We long to attribute such suffering to sin, or something we have done wrong, but Jesus clearly denied that idea in this case.

In the previous verses, the psalmist has been seeking God’s presence in his life, so that he may understand and know God as fully as he can. He listed three ways to do this. In the remainder of this stanza, he lists three more ways. Take a look at these verses in Psalm 119:61-64:

In the four verses that began this stanza, the psalmist showed three ways that he had discovered to help him understand God better, and he found these, and God himself, by searching the Word of God. He committed to seek God face (verse 58), follow God’s statutes (verse 59), and obey God’s commands (verse 60).

These three things, and the additional three we will see in this passage, show us how we can get to know the author of Scripture in a very close and personal way. After all, this is what the psalmist is pursuing, and it is what we should be pursuing as well. I stated this before, and it is worth repeating: The main purpose for a careful study of God’s Word is to get to know God himself. One can know everything there is to know about God and about his Word, but if he does not know God himself, he has missed the point. Scripture was given to us so that we can know its author, the author of life itself, as intimately as we can.

As the psalmist is seeking his portion, his “share” of God, he has realized that nothing short of God himself will suffice. What he wants from God… is God. And the place to which he turns to find God is Scripture. In the remainder of this stanza, he shares three more ways that he seeks and pursues the Father. This is what we ought to do as well.

Everything that the psalmist has written in Psalm 119 to this point, and especially the last couple of stanzas, culminates in this passage. He has sought God’s love, God’s protection, even God’s comfort. And here, he finds God himself. You can see this passage in Psalm 119:57-60:

The main thrust of God’s Word, the reason we need to spend time reading and studying it, is not simply for comfort or the ability to see some aspect of God more clearly, as important as those things may be. The main purpose for a careful study of God’s Word is to get to know God himself. One can know everything there is to know about God and about his Word, but if he does not know God himself, he has missed the point. Scripture was given to us so that we can know its author, the author of life itself, as intimately as we can.

That’s why the psalmist identifies God here as his “portion.” We don’t really understand this concept in the 21st century as well as we should. To our minds, a portion is a serving, our fair share, the right amount needed, such as a portion of the food served at dinner, or an equal portion of candy for my kids, or even our fair share of an estate or some other possession.

But to the Israelites, this is a word with some depth to it. When the nation of Israel left the wilderness after wandering in it for forty years, having left Egypt behind, they came to the Promised Land and began its conquest. As they entered the land, and the previous inhabitants were driven out before them, each tribe was given their own section of the land, their inheritance, their portion. That’s where they settled, and it was a part of their heritage.

All the tribes received a portion. All but the tribe of Levi. Instead of an area of land, the people of Levi were given forty-eight cities around the land, scattered among the rest of the tribes, so that their services as priests could be easily available throughout the nation. They received no piece of the land, but received something far better. Joshua 13:33 states, “But to the tribe of Levi, Moses had given no inheritance; the Lord, the God of Israel, is their inheritance (portion), as he promised them.”

The main thrust of this stanza is that God provides comfort during times of suffering. In this passage, that comfort comes in the form of song. Take a look at this passage for yourself in Psalm 119:53-56:

When you are in the midst of suffering, your first response probably isn’t to sing. But Scripture makes the connection between the two more than once. God’s Word tells us that to sing when we face suffering, while not the logical choice we might turn to, is the choice we should turn to. The reason, perhaps, is that we can be more aware of God’s comfort in the midst of suffering when we sing.

The most prominent example of this perhaps is the account of Paul and Silas in prison, in Acts 16. The two were in Philippi, and had been severely beaten after driving a demon out of a slave girl. Paul and Silas were stripped and beaten, and then thrown into jail. Around midnight, they were singing and praying, drawing comfort from God for themselves, but also for the other prisoners who were listening to them. An earthquake occurred, and the prison doors were opened, leading to the salvation of the jailer before the night was over.

The fact that Paul and Silas were singing in the middle of the night, in the face of extreme suffering, mirrors Psalm 119 closely. The context of this whole stanza is focused on the persecution of the wicked upon the author, and the suffering he experiences as a result. But in verse 55, he remembers the name of the Lord “in the night,” just like Paul and Silas did.

Stanza seven, along with the stanzas immediately before and after it, carry a singular focus to them, understanding who God is by a careful study of his Word. In these verses, the particular focus is that of God’s comfort during times of suffering. You can see it in Psalm 119:49-52:

The idea of comfort is prevalent in this passage, with the word “comfort” being mentioned twice, in verses 50 and 52, and the phrase “you have given me hope,” which also conveys the idea of comfort, found in verse 51.

It’s interesting to note that while the whole stanza is focused on the psalmist’s need for comfort, his only prayer in this passage is one for hope. He seems to immediately understand that the comfort that God can bring is only to be found in the hope that God offers. The comfort he seeks is not a specific request for his suffering to be removed; it is more of a request to be reassured that God’s promises never fail.

That’s an interesting perspective that we need to keep in mind in the present day. We often ask for God to remove those things which cause pain and suffering, and to be sure, he does do that, but it is more in line with Scripture to seek God’s presence and reassurance during such times than to seek to have them removed from our lives. Don’t get me wrong; I’m not suggesting that we seek out suffering, I’m only suggesting that our views of it may be limited and flawed.