Exegetical and Hermeneutical Commentary of Psalms 119:41
Let thy mercies come also unto me, O LORD, [even] thy salvation, according to thy word.
41. thy mercies ] Or, thy lovingkindnesses, manifested in deliverance, according to Thy promise.
Fuente: The Cambridge Bible for Schools and Colleges
41 48. Vv. Prayers for grace and courage to witness a good confession.
Fuente: The Cambridge Bible for Schools and Colleges
Let thy mercies come also unto me, O Lord – This commences a new portion of the psalm, in which each verse begins with the letter Vau ( v, or v). There are almost no words in Hebrew that begin with this letter, which is properly a conjunction, and hence, in each of the verses in this section of the psalm Psa 119:41-48 the beginning of the verse is in the original a conjunction – . This does not here indicate a connection, as with us the conjunction and would naturally do; but is a mere artificial arrangement in order that the verse may begin with that letter, and it in no manner affects the sense. The phrase Let thy mercies come is literally, and thy mercies shall come, or and let thy mercies come. That is, Let thy mercy be manifested to me; let me experience thy mercy and thy favor.
Even thy salvation – mercy connected with salvation, or that leads to salvation.
According to thy word – According to the promises of thy word; according to the arrangements which thou hast made, and hast revealed. The only hope of mercy is that which is held out in the word of God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 119:41
Let Thy mercies come also unto me, O Lord, even Thy salvation, according to Thy Word.
A gracious prayer
1. It is in itself a very gracious prayer.
(1) It is offered on right grounds. There is no mention of merit or desert. His entreaty is for mercy only.
(2) It asks for the right thing–Thy salvation. Do not dispute against Gods salvation, but accept it in its entirety, just as it is revealed.
(3) It is put in the right form. According to Thy Word. He wishes to be saved in the manner which the Lord has appointed.
(4) It is conceived and uttered in a humble spirit. He owns his helplessness. He cannot get at the mercy, he wants it to come to him.
2. This prayer maybe supported by gracious arguments. Pray like this. Say, Lord, let Thy mercy come to me, for I need mercy. Do not go on the tack of trying to show that you are good, because mercy will then pass you by. To argue merit is to plead against yourself. Next plead this: Lord, Thou knowest, and Thou hast made me to know somewhat of what will become of me if Thy mercy does not come to me. I must perish miserably. I have heard the Gospel, and have neglected it; I have been a despiser of Christ, even when I stood up and sang His praises, for I sang them with a hypocrites lips. The hottest place in hell will surely be mine unless Thy mercy come to me. Oh, send that mercy, now. This is good and prevalent pleading: hold on to it. Then plead: If Thy mercy shall come to me it will be a great wonder, Lord. I have not the confidence to do more than faintly hope it may come; but, oh, if Thou dost ever blot out my sin I will tell the world of it; I will tell the angels of it: through eternity I will sing Thy praises, and claim to be of all the saved ones the most remarkable instance of what Thy sovereign grace can do. There is another plea implied in the prayer, and a very sweet argument it is–Let Thy mercies come also unto me, O Lord. It means, It has come to so many before, therefore let it come also unto me. Lord, if I were the only one, and Thou hadst never saved a sinner before, yet would I venture upon Thy word and promise. Especially I would come and trust the blood of Jesus: but, Lord, I am not the first by many millions. I beseech Thee, then, of Thy great love, let. Thy salvation come unto me.
3. This blessedly gracious prayer, which I have helped to back up with arguments, will be answered by our gracious God. Oh, be sure of this, He never sent His prophets to preach to us a salvation which cannot be ours; He never sent His apostles to report to us concerning a mere dream; He never set the angels wondering at an empty speculation; He never gave His Son to be a ransom which will not redeem; and He never Committed His Spirit to witness to that which after all will mock the sinners need. No, He is able to save: there is salvation, there is salvation to be had, to be had now, even now. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
LETTER VAU. – Sixth Division
Verse 41. Let thy mercies come] Let me speedily see the accomplishment of all my prayers! Let me have thy salvation-such a deliverance as it becomes thy greatness and goodness to impart. Let it be according to thy word-thy exceeding great and precious promises.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
VAU
Let promised mercies be performed to me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
41-44. The sentiment more fullycarried out. God’s mercies and salvation, as revealed in His Word,provide hope of forgiveness for the past and security in a righteouscourse for the future.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
w, VAU.–The Sixth Part.
Ver. 41. VAU. Let thy mercies come also unto me, O Lord,…. Meaning not his providential mercies, but his special mercies and favours; his mercies of old, which were upon his heart and thoughts from everlasting; the sure mercies of David, or the blessings of the everlasting covenant; the spiritual blessings, wherewith the saints are blessed in Christ; the grace that was given to them in him, before the world was: these are desired by the psalmist to be remembered, shown, communicated, and applied unto him, and, as it were, that they might come into his heart and soul; which is done when the love of God is shed abroad there, when full flows of it come in, and all grace is made to abound, and every want is supplied;
[even] thy salvation, according to thy word; not temporal, but spiritual and eternal salvation; which God has appointed his people to, secured for them in covenant, promised them in Christ, whom he sent to work it out, and which is in him; and which in the effectual calling comes to the soul, being brought near and applied to a sensible sinner by the Spirit of God. Here a fresh view of interest in it, a fresh visit with it, and a restoration of the joys of it, are desired; and which salvation flows from the abundant mercy and free favour of God in Christ; and is, according to his word of promise, spoken by the mouth of all his holy prophets, from the beginning of the world; and may here respect the particular word of promise made to David, that God would put away his sin, and save him, and that he should not die, 2Sa 12:13; or his word of promise in general, to all that seek and call upon the Lord, that they shall find grace and mercy, and be saved everlastingly.
Fuente: John Gill’s Exposition of the Entire Bible
The eightfold Vav. He prays for the grace of true and fearlessly joyous confession. The lxx renders Psa 119:41: ; but the Targum and Jerome rightly (cf. Psa 119:77, Isa 63:7) have the plural: God’s proofs of loving-kindness in accordance with His promises will put him in the position that he will not be obliged to be dumb in the presence of him who reproaches him ( , prop. a plucker, cf. Arab. charuf , a lamb = a plucker of leaves or grass), but will be able to answer him on the ground of his own experience. The verb , which in itself has many meanings, acquires the signification “to give an answer” through the word, , that is added (synon. ). Psa 119:43 also refers to the duty of confessing God. The meaning of the prayer is, that God may not suffer him to come to such a pass that he will be utterly unable to witness for the truth; for language dies away in the mouth of him who is unworthy of its before God. The writer has no fear of this for himself, for his hope is set towards God’s judgments ( , defective plural, as also in Psa 119:149; in proof of which, compare Psa 119:156 and Psa 119:175), his confidence takes its stand upon them. The futures which follow from Psa 119:44 to Psa 119:48 declare that what he would willingly do by the grace of God, and strives to do, is to walk , in a broad space (elsewhere ), therefore unstraitened, which in this instance is not equivalent to happily, but courageously and unconstrainedly, without allowing myself to be intimidated, and said of inward freedom which makes itself known outwardly. In Psa 119:46 the Vulgate renders: Et loquebar de ( in ) testimoniis tuis in conspectu regum et non confundebar – the motto of the Augsburg Confession, to which it was adapted especially in connection with this historical interpretation of the two verbs, which does not correspond to the original text. The lifting up of the hands in Psa 119:48 is an expression of fervent longing desire, as in connection with prayer, Psa 28:2; Psa 63:5; Psa 134:2; Psa 141:2, and frequently. The second is open to the suspicion of being an inadvertent repetition. (synon. ) signifies a still or audible meditating that is absorbed in the object.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| 6. VAU. | |
41 Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word. 42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.
Here is, 1. David’s prayer for the salvation of the Lord. “Lord, thou art my Saviour; I am miserable in myself, and thou only canst make me happy; let thy salvation come to me. Hasten temporal salvation to me from my present distresses, and hasten me to the eternal salvation, by giving me the necessary qualifications for it and the comfortable pledges and foretastes of it.” 2. David’s dependence upon the grace and promise of God for that salvation. These are the two pillars on which our hope is built, and they will not fail us:– (1.) The grace of God: Let thy mercies come, even thy salvation. Our salvation must be attributed purely to God’s mercy, and not to any merit of our own. Eternal life must be expected as the mercy of our Lord Jesus Christ, Jude 21. “Lord, I have by faith thy mercies in view; let me by prayer prevail to have them come to me.” (2.) The promise of God: “Let it come according to thy word, thy word of promise. I trust in thy word, and therefore may expect the performance of the promise.” We are not only allowed to trust in God’s word, but our trusting in it is the condition of our benefit by it. 3. David’s expectation of the good assurance which that grace and promise of God would give him: “So shall I have wherewith to answer him that reproaches me for my confidence in God, as if it would deceive me.” When God saves those out of their troubles who trusted in him he effectually silences those who would have shamed that counsel of the poor (Ps. xiv. 6), and their reproaches will be for ever silenced when the salvation of the saints is completed; then it will appear, beyond dispute, that it was not in vain to trust in God.
Fuente: Matthew Henry’s Whole Bible Commentary
The Vau Section
Scripture v. 41-48:
Verses 41,42 is a prayer that God’s mercies, even his salvation or deliverance from his enemies, may come to the psalmist forthwith, that he might have such a liberation from his trials and afflictions to offer as a testimony to those who reproach or deride him, Luk 1:78; Psa 25:2; Psa 26:1; This prayer of faith was based on his testimony, “for I trust in thy word,” a safe source of trust, Psa 2:12.
Verses 43, 44 appeal to the Lord to grant his salvation request by a true, liberal deliverance from his enemies, his main source of hope of stopping the mouths of those who reproached him; otherwise, if he were not delivered by Divine judgment upon his reproachers, his resolute deliverance testimony would be taken out of his mouth. He had rested his hope in God’s judgments against those who derided him. For such a liberation vindication he was fervently resolved to keep God’s law and offer praise and gratitude to God for ever and ever, Jos 1:8.
Verses 45, 46 continue his promise “to walk at liberty,” at large, without captive bands or bounds, for he sought to keep God’s precepts, as a “free man,” yet a voluntary servant steward of God, Joh 8:32; Rom 8:2; Gal 5:1; Gal 5:13; Jas 1:25; Jas 2:12; 1Pe 3:16. He added that he would “speak of thy testimonies also before kings,” without shame of blushing, Mat 10:18; Act 26:1-2. It is their adversaries who shall be. put to shame, not the liberated, Rom 8:15; Joh 8:36; 2Ti 1:7; Psa 138:1. See too Act 4:14; Act 6:10.
Verses 47, 48 recount these things the psalmist fervently resolved to do: a) to delight himself in the Lord’s commandments; b) to lift up his hands of service and obedience to them, to surrender to their biddings, and c) to meditate in (digest, be nourished) in His statutes, which he vows that he has come to love: Because he loved God who gave them, Psa 28:2; Psa 134:2; Gen 14:22; Gen 41:44; Heb 12:12. As a beggar lifts up his hands to say, “my life needs help,” will you help? so must the man of faith lift up his hands to the God of the word who has promised, Php_4:19.
Fuente: Garner-Howes Baptist Commentary
41. Let thy mercies come to me There can be no doubt, that, in mentioning the mercy of God first, and afterwards his salvation, the Psalmist, according to the natural order, puts the cause before the effect. By adopting this arrangement, he acknowledges that there is no salvation for him but in the pure mercy of God. And while he desires a gracious salvation, he, at the same time, relies on the promise, as we have already elsewhere seen.
In the second verse he boasts that he is furnished with the best defense against the calumnies of his enemies, arising from his trust in the word of God. We may resolve the future tense into the optative mood, as many do: O Lord, since I have trusted in thy word, grant that my mouth with all boldness may repel the slanders which they utter against me, and suffer me not to be silent when they load me with unmerited reproach.” Whichever of these meanings we adopt, we are taught that there will always be evil-speakers, who will not cease to defame the children of God, though they be entirely undeserving of such treatment. It is somewhat dubious to what particular kind of reproach he refers; for the ungodly not only cover the children of God with ignominy, but also make their faith the subject of ridicule. I prefer the following interpretation, because it agrees best with the context, and David is here placing his trust in God in opposition to their derision. “I shall have something to reply to the base mockery of the enemies who injure me without cause, in that God never disappoints those who place their confidence in him.” If any one be inclined to consider the passage as embracing both meanings, I offer no objection to it. Besides, he does not simply say, that he trusted in God, but that he also trusted in his word, which is the ground of his trust. We must carefully attend to the correspondence and mutual relation between the term word, in the first part of the verse, and that in the other. Were not God, by his Word, to furnish us with another word for our defense, we would instantly be overwhelmed with the insolence of our enemies. If, then, we wish to be proof against the attacks of the world, the commencement and foundation of our magnanimity is here pointed out to us, — our trusting in God’s word, guarded by which, the Spirit of God calls upon us boldly to contemn the virulent blasphemies of the ungodly. And to qualify us for repelling such blasphemies, he connects the word of hope with the word of confession.
Fuente: Calvin’s Complete Commentary
, Vau.
41 -48. I trust in thy word In this section the prevailing element is a prayer for courage, equal to a frank, open confession. It is what Daniel might have uttered in Babylon, and many a martyr since. If the word dwells richly in the heart, the tongue is free and glad. Psa 119:46 is the motto of the famous Augsburg Confession, the statement of Protestant doctrine prepared by Luther and read before the hostile emperor of Germany, June 25, 1530. In the midst of perils the Reformer and his friends walked at liberty with glad and fearless hearts, and delighted themselves in the doctrines which they loved.
Fuente: Whedon’s Commentary on the Old and New Testaments
Vau. The Need of a Fearless Confession of the Divine Truth.
v. 41. Let Thy mercies, v. 42. So shall I have wherewith to answer him that reproacheth me, v. 43. And take not the Word of Truth, v. 44. So shall I keep Thy Law, v. 45. And I will walk at liberty, v. 46. I will speak of Thy testimonies, v. 47. And I will delight myself in Thy commandments, v. 48. My hands also will I lift up unto Thy commandments which I have loved,
Fuente: The Popular Commentary on the Bible by Kretzmann
V A U.
The Reader will not need information that Jesus is Jehovah’s salvation unto the ends of the earth; Isa 49:6 . And the answers of Jesus to those that reproached him, are fully set forth in the gospel; Psa 69:7-9 . Christ is not only the law-fulfiller; but the law of God was in his very heart; Psa 40:8 . And as Jesus hath made his people free, they are free indeed; Joh 8:36 . What a memorable testimony was that of Jesus before Pontius Pilate, when he witnessed a good confession! 1Ti 6:13 . It is very blessed to behold the Lord Jesus in all those leadings in the exercise and path of duty. While we see Jesus delighting himself in his Father’s law, fulfilling and obeying every tittle of it in our nature, for us and for our salvation; with what holy confidence may we come before the throne, and seek acceptance in him the beloved! Hence the whole church is represented as crying out, with uplifted hands, to Jehovah, Behold, O God, our shield! and look upon the face of thine anointed, Psa 84:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 119:41 VAU. Let thy mercies come also unto me, O LORD, [even] thy salvation, according to thy word.
Ver. 41. Let thy mercies come also unto me ] Let them come to me, or else I shall never come to them. 1Pe 1:13 , “Hope to the end, for the grace that is to be brought unto you.” Psa 23:6 , “Surely goodness and mercy shall follow me,” as the setting sun doth the wayfaring man that goes from it. The Arabic rendereth it, Let thy mercies come upon me, or cover me, as a garment. So the Spirit of the Lord clothed Amasa, 1Ch 12:18 , and, ye shall be clothed “with power from on high,” Luk 24:49 .
Even thy salvation
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 119:41-48 (Vav)
41May Your lovingkindnesses also come to me, O Lord,
Your salvation according to Your word;
42So I will have an answer for him who reproaches me,
For I trust in Your word.
43And do not take the word of truth utterly out of my mouth,
For I wait for Your ordinances.
44So I will keep Your law continually,
Forever and ever.
45And I will walk at liberty,
For I seek Your precepts.
46I will also speak of Your testimonies before kings
And shall not be ashamed.
47I shall delight in Your commandments,
Which I love.
48And I shall lift up my hands to Your commandments,
Which I love;
And I will meditate on Your statutes.
Psa 119:41-48 This strophe is characterized by cohortatives and singular verbs.
1. I will have an answer, Psa 119:42 a – BDB 772, KB 851, Qal imperfect used in a cohortative sense
2. I trust, Psa 119:42 b – BDB 105, KB 120, Qal perfect, singular
3. I wait, Psa 119:43 b – BDB 403, KB 407, Piel perfect, singular
4. I will keep, Psa 119:44 a – BDB 1036, KB 1581, Qal cohortative, singular
5. I will walk, Psa 119:45 a – BDB 229, KB 246, Hithpael cohortative, singular
6. I seek, Psa 119:45 b – BDB 205, KB 233, Qal perfect, singular
7. I will also speak, Psa 119:46 a – BDB 180, KB 210, Piel cohortative, singular
8. I will delight, Psa 119:47 a – BDB 1044, KB 1613, Hithpalpel imperfect used in a cohortative sense
9. I love, Psa 119:47 b – BDB 12, KB 17, Qal perfect, singular
10. I will lift up, Psa 119:48 a – BDB 669, KB 724, Qal imperfect, singular, used in a cohortative sense
11. I love, Psa 119:48 b – same as #9
12. I will meditate, Psa 119:48 c – BDB 967, KB 1319, Qal cohortative, singular
Knowing God and His revelation demands a personal response!
Psa 119:41 Notice that lovingkindness (see Special Topic: Lovingkindness [hesed]) and salvation (see Special Topic: Salvation [OT] ) are personified as things that come to faithful followers. Because of this they act in godly ways.
Psa 119:43 a This verb (BDB 664, KB 717, Hiphil jussive) means to snatch away. It is used in the sense of deliver from
1. death – Deu 32:39; Ps. 22:20; Ps. 33:19; Ps. 56:14; Ps. 86:13; Pro 24:11
2. sin – Psa 39:9; Psa 79:9
Here it seems to be related to Psa 119:42, which denotes an answer from God’s revelation to those who reproach the psalmist (a good NT application is Mat 10:19-22; Mar 13:9-12, esp. Mar 13:11; Luk 21:12-19).
Psa 119:44 This line of poetry emphasizes the current and future relevance of God’s revelation (cf. Mat 5:17-19).
Psa 119:46 This denotes the faithful followers’
1. witness to defeated kings
2. an aspect of covenant making with foreign nations
3. a metaphor for powerful or educated people
Psa 119:48 a Lifting the hands was the normal position for prayer in Israelite culture (cf. Psa 28:2; Psa 63:4; Psa 134:2; Psa 141:2; Psa 143:6; Lam 2:19; 1Ti 2:8). Again, usually one lifts the hands to God Himself but here to His revelation.
I will meditate See note at Psa 119:15.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
mercies = lovingkindnesses.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 119:41-48
Psa 119:41-48
STROPHE 6
A PROMISE TO TRUST IN THE LAW AND A VOW TO SERVE IT WITH DELIGHT AND LOVE
Waw
“Let thy lovingkindness also come unto me, O Jehovah,
Even thy salvation, according to thy word.
So shall I have an answer for him that reproacheth me;
For I trust in thy word.
And take not the word of truth utterly out of my mouth;
For I have hoped in thine ordinances.
So shall I observe thy law continually
Forever and ever.
And I shall walk at liberty;
For I have sought thy precepts.
I will also speak of thy testimonies before kings,
And shall not be put to shame.
And I will delight myself in thy commandments,
Which I have loved.
I will lift up my hands also unto thy commandments,
which I have loved;
I will meditate on thy statutes.”
There is not a word in this strophe which has not already been duplicated, or nearly so, in previous passages. Psa 119:43 b is like Psa 119:24; Psa 119:44 is like Psa 119:35; Psa 119:45 b is like Psa 119:6; Psa 119:22; Psa 119:31 b; and Psa 119:48 b is like Psa 119:15, etc.
E.M. Zerr:
Psa 119:41. Salvation does not come to mankind on the ground of merit, but through the mercy of God. This truth is an outstanding one that is taught in the holy word.
Psa 119:42. By trusting in the word the Psalmist would be prepared to answer his enemies. We should compare this with the teaching in 1Pe 3:15.
Psa 119:43. No one who loves God would think he would deprive a man of the privilege of speaking the word. This was Just David’s way of expressing his desire and determination to continue speaking it. One of his motives was his confidence in the judgments of God as revealed in the divine revelation.
Psa 119:44. For ever and ever is an emphatic form of saying it would continue to the end of life. David pledged himself to keep the law that long.
Psa 119:45. Liberty means to have plenty of room or opportunity to walk. That can be said of one who seeks to find the Lord’s precepts.
Psa 119:46. The Psalmist has frequently expressed the sentiments of this verse. His confidence in the testimonies of God was so great that he wished others to know about them, neither was he ashamed to speak about them even in the hearing of great men. Jesus taught the same idea in Mar 8:38.
Psa 119:47. It is not enough merely to tolerate the commandments of God, but a true servant will delight in them. Of course we would expect to find delight in anything we love or have set our affection upon.
Psa 119:48. Here is another verse that uses two of the terms under consideration, commandments a n d statutes. To lift up the hands means to do something about it, not merely make the profession of being interested in the great instrument of right living.
Fuente: Old and New Testaments Restoration Commentary
Psa 119:58, Psa 119:76, Psa 119:77, Psa 119:132, Psa 69:16, Psa 106:4, Psa 106:5, Luk 2:28-32
Reciprocal: Gen 43:14 – And God Gen 49:18 – General Psa 119:124 – Deal Psa 119:170 – deliver me Luk 18:13 – God
Fuente: The Treasury of Scripture Knowledge
VAU.
Psa 119:41-44. Let thy mercies, &c. Let thy promised mercies be performed to me. So shall I answer him that reproacheth me That chargeth me with folly for my piety and trust in thy promises. And take not the truth, &c. Deal not so with me, that I shall be altogether ashamed to mention thy word, which I have so often affirmed to be a word of truth, and infallible certainty. The judgments of God, says Mudge, were that word of truth in which he trusted; to pray God, therefore, not to take them out of his mouth, is the same as to pray that God would act agreeably to his word, for otherwise he could no longer, with any grace, make use of it, or derive any consolation from it. Or, he may mean, Let the word of truth be always in my mouth; let me have that wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and to make profession of my faith, whenever I am called to it. We have indeed need to pray that we may never be afraid or ashamed to own Gods truths and ways, nor deny him before men. So shall I keep thy law So shall I be encouraged, as well as obliged, to the constant study and observation of thy laws.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
119:41 VAU. Let thy {a} mercies come also unto me, O LORD, [even] thy salvation, according to thy word.
(a) He shows that God’s mercy and love is the first reason for our salvation.
Fuente: Geneva Bible Notes
6. God’s Word and salvation 119:41-48
The writer called for God to deliver him by His love and in fulfillment of His promise (Psa 119:41). This would give him an answer for his adversary (Psa 119:42). Then he prayed and promised that the Lord’s Word would continue to direct him (Psa 119:43-46). He said he loved God’s commandments (Psa 119:47-48). Loving the Word of God is another frequently expressed response to it in this psalm (Psa 119:47-48; Psa 119:97; Psa 119:113; Psa 119:119; Psa 119:127; Psa 119:132; Psa 119:159; Psa 119:163; Psa 119:165; Psa 119:167).