The whole of Psalm 119 is a response to the cry of Christ's heart as a servant of God the Father in the youthful days when God became a man, and a response to Jesus' love of God's law, and a prophecy of the future.
The whole of Psalm 119 is a prophecy of the incarnate Jesus Christ's youth.
Christ, who saw the future and ruled over it beforehand, knew the hardship, the smallness, the loneliness, the humiliation, the suffering, and all the encounters that he would have to go through in his youth after his incarnation. Knowing the light in which the church after his atonement and salvation will treat the law of God and the light in which the church at the end will treat the law.
Christ, who made the law, and gave the law, and loved the law, and was pleased to keep it, foreseeing that in the future there would rise up wicked men, who would trample upon and waste the supreme law of God, concerning all these things Christ spoke beforehand to the world, and to his chosen people, through the mouth of the prophet-king David, by the subject matter of his law, and of his law, and of his statutes, and of his precepts, and of his statutes, and of his statutes, and of his precepts, and of his precepts, and of his precepts, and of his precepts, and of his precepts, and of his precepts, and of his precepts.
Expanded:
Psalm Theme:
Man in Suffering - God Delivers
This is the theme of the Psalms as a whole. In these sacred psalms, not only the Hebrews but all mankind are heard crying out to God for help: to see the hand of the Almighty stretched out in salvation. It is no wonder that for many centuries the Psalms have provided Jews and Gentiles with material for private prayer and public worship, for use as a liturgical text in the Hebrew Temple and synagogue.
It is interesting to talk about the Hebrews' use of the Psalms. The Psalms were used early on in their private lives and in their public *** worship offerings.
An important part of canonical worship was the singing of the Psalms in answering rounds by the choir, or the chanting of the Psalms in responsive form by the choir and congregation. David set the example for this.
When the Ark of the Covenant was brought into the newly erected tabernacle in Jerusalem, David gave a psalm of "thanksgiving to the Lord" to Asa and his brothers. According to the Mishnah and Talmud, a psalm was prescribed for each day of the week, to be sung at the end of each day's sacrifice, when the consecrated wine was poured out.
Some psalms were specifically chosen for use during the Great Feasts: psalms 113-118 for the Passover; psalm 118 for Pentecost, the Feast of Tabernacles, and the Dedication Ceremony; psalm 135 for the Passover; psalm 30 for the Dedication Ceremony; psalm 81 for the New Moon and, along with psalm 29, for the Evening Offering of the day; and psalms 120-134 for the first night of the Feast of Tabernacles.
Daily prayers in the synagogue replaced the temple dedication, and the daily liturgy resembled that of the temple as much as possible. After the destruction of the Temple, the Psalms were read as prayers along with the Torah and the Prophets, thus providing a vehicle for constant engagement with God in the public **** service.
Some Psalms were specifically chosen as psalms for special occasions. Psalm 7 for Purim; Psalm 12 for the eighth day of Tabernacles; Psalm 47 for the New Year; Psalms 98 and 104 for the New Moon; and Psalms 103 and 130 for Yom Kippur. All the people can recite the following great psalms, namely, Psalms 104-106, 111-113, 115-117, 135, and 145-150, which are used as words of thanksgiving for the public ****.
Baidu Encyclopedia - Psalms