49<\/strong>. upon which<\/em> ] R.V. marg. wherein<\/em>, a doubtful construction. Better as R.V. because. God’s word of promise has given him hope, and he pleads that God will not forget it. As a faithful servant he ventures to claim a corresponding faithfulness from his Lord.<\/p>\n 49 56<\/strong>. Zayin<\/em>. In the midst of manifold trials God’s law has brought hope, consolation, life, joy.<\/p>\n Remember the word unto thy servant – <\/B>This commences a new division of the psalm, in which each verse begins with the Hebrew letter Zayin<\/I> (<\/span> z<\/I>) – answering to our z. There is nothing special in this portion of the psalm as indicated by the letter. The language here is a prayer that God would not forget what he had promised; that all that he had said might be fulfilled; that the expectations and hopes which he had raised in the mind might be realised. It is language which may be used with reverence, and without any implication that God would forget – as a child might with propriety and love ask a parent to remember a promise which he had made.<\/P> Upon which thou hast caused me to hope – <\/B>That is, All the hope which I have has been excited by thy word; thy promises. I have no other source of hope; I cherish no other hope. I pray now, since that hope has been thus excited in me, that I may realise all I have been led to desire and to expect. The word of God is the only foundation of hope for people; and when our hopes are fairly built on that, we have a right to appeal to God that he will make it good.<\/P><\/p>\n Psa 119:49<\/span><\/p>\n Remember the Word unto Thy servant, upon which Thou hast caused me to hope.<\/em><\/p>\n <\/em><\/p>\n Pleading prayer<\/strong><\/p>\n I <\/em>admire in this psalm very greatly the singular amalgam that we have of testimony, of prayer, and of praise. In one verse the psalmist bears witness, in a second verse he praises, in a third verse he prays. It is an incense made up of many spices, but they are wonderfully compounded and worked together, so as to form one perfect sweetness. My text is a prayer, but there is testimony in it, and there is a measure of praise in it too.<\/p>\n 1. <\/strong>Remember. That prayer is spoken after the manner of men, for God cannot forget.<\/p>\n 2. <\/strong>It is language which has some trace of unbelief in it.<\/p>\n 3. <\/strong>The intention of him who prayed this prayer was to ask God to remember His Word by fulfilling it. Lord, let me not only be in Thy thoughts, but let me be in Thy acts! Thou hast promised to supply my needs; remember me by supplying my needs. Thou hast promised to forgive my sin; remember me by giving me a sense of pardon. Thou hast premised to help Thy servant, and give me strength according to my day; remember the word by fulfilling Thy Word, and granting strength to me according as I have need of it.<\/p>\n 4. <\/strong>Sometimes this word remember is very fitly used, because it seems to the mind that God is likely to remember something else which would be to our loss. Suppose you and I have been walking contrary to God–then the Lord may remember our sin, and He may begin to deal with us in a way of chastisement, and lay us very low. Then is the time to come in with this prayer: Remember the Word unto Thy servant.<\/p>\n 1. <\/strong>The first is, Remember the Word. It is a blessed plea–the Word; for by the Word upon which God has caused His servant to hope is meant Gods Word. He never makes His people to hope in anybody elses word. Let us consider the power, the dignity, the glory of that Word. This is the greatest of all grounds of assurance.<\/p>\n 2. <\/strong>The second plea lies in the words, Thy servant. Remember the Worn unto Thy servant. A man is bound to keep his word to anybody and everybody, but sometimes there may be special persons with whom a failure would be peculiarly dishonourable. Among the rest, a man must be true to his servant.<\/p>\n 3. <\/strong>Upon which Thou hast caused me to <\/strong>hope. Lord, I have been hoping on Thy Word, and I have acted upon that hope: I believe the Word to be true, and I have pledged the truth of it. That is good pleading. (C<\/em>. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n A genuine hope<\/strong><\/p>\n Hope <\/em>is an instinct of the soul. As an instinct it implies–<\/p>\n 1. <\/strong>An instinctive faith in the existence of a future good;<\/p>\n 2. <\/strong>An instinctive faith in the possibility of obtaining it. Hope is either the greatest blessing or curse to a man: a blessing when it is realized, curse when it is disappointed. Notice–<\/p>\n 1. <\/strong>Not human calculations;<\/p>\n 2. <\/strong>Not personal merits;<\/p>\n 3. <\/strong>The Word . firmer than the everlasting heavens.<\/p>\n 1. <\/strong>Inspires it;<\/p>\n 2. <\/strong>Directs it;<\/p>\n 3. <\/strong>Settles it. (Homilist.<\/em>)<\/p>\n LETTER <\/B> <\/B>ZAIN. – <\/B>Seventh Division<\/B><\/I><\/P> <\/P> Verse 49<\/span>. Remember the word<\/B><\/I>] Thou hast promised<\/I> to redeem us from our captivity; on that word<\/I> we have built our hope<\/I>. Remember<\/I> that thou hast thus promised, and see<\/I> that we thus hope<\/I>.<\/P> <\/p>\n ZAIN<\/B> <\/P> The word; <\/B>thy promises. <\/P> Caused me to hope, <\/B>by thy command requiring it of me, and by thy grace working it in me. <\/P> <\/p>\n 49-51.<\/B> Resting on the promisesconsoles under affliction and the tauntings of the insolent. <\/P> upon which<\/B>rather,”Remember Thy word unto Thy servant, because,<\/I>” &c.So the Hebrew<\/I> requires [HENGSTENBERG].<\/P><\/p>\n z, ZAIN.–The Seventh Part<\/strong>.<\/p>\n Ver. 49. ZAIN. Remember the word unto thy servant<\/strong>,…. The word of promise made unto him, concerning establishing his house and kingdom for ever; which he desires God would show himself mindful of in fulfilling it, and renew and confirm his faith in it, and give him some fresh assurance of the performance of it, 2Sa 7:16<\/span>. Not that God ever forgets his promise, or is unmindful of his word; but so it seems when he delays the accomplishment of it; and when unbelief prevails and doubts arise, and faith is not in lively exercise; and he has not so clear a view of the promise, and comfortable assurance of its being performed;<\/p>\n upon which thou hast caused me to hope<\/strong>; which, when first made, he received in faith, and hoped and waited for the accomplishment of. A word of promise is a good ground of hope, let it be on what account it will; whether it relates to interest in God, as a covenant God and Father; or to pardon of sin; or to salvation by Christ; or to fresh supplies of grace and strength from him; or to eternal life through him: and the hope which is exercised on the promise is not of a man’s self; it is the gift of God, a good hope through grace; which the Lord, by his Spirit and power, produces, and causes to abound in, or to exercise in a comfortable manner.<\/p>\n The eightfold Zajin <\/em>. God’s word is his hope and his trust amidst all derision; and when he burns with indignation at the apostates, God’s word is his solace. Since in Psa 119:49<\/span> the expression is not but , it is not to be interpreted according to Psa 98:3<\/span>; Psa 106:45<\/span>, but: remember the word addressed to Thy servant, because Thou hast made me hope ( Piel causat.<\/em> as e.g., , to cause to forget, Gen 41:51<\/span>), i.e., hast comforted me by promising me a blessed issue, and hast directed my expectation thereunto. This is his comfort in his dejected condition, that God’s promissory declaration has quickened him and proved its reviving power in his case. In ( ), ludificantur<\/em>, it is implied that the eht taht d are just , frivolous persons, libertines, free-thinkers (Pro 21:24<\/span>). , Psa 119:52<\/span>, are the valid, verified decisions (judgments) of God revealed from the veriest olden times. In the remembrance of these, which determine the lot of a man according to the relation he holds towards them, the poet found comfort. It can be rendered: then I comforted myself; or according to a later usage of the Hithpa<\/em>.: I was comforted. Concerning , aestus<\/em>, vid., Psa 11:6<\/span>, and on the subject-matter, Psa 119:21<\/span>, Psa 119:104<\/span>. The poet calls his earthly life “the house of his pilgrimage;” for it is true the earth is man’s (Psa 115:16<\/span>), but he has no abiding resting-place there (1Ch 29:15<\/span>), his (Ecc 12:5<\/span>) is elsewhere (vid., supra<\/em>, Psa 119:19<\/span>, Psa 39:13<\/span>). God’s statutes are here his “songs,” which give him spiritual refreshing, sweeten the hardships of the pilgrimage, and measure and hasten his steps. The Name of God has been in his mind hitherto, not merely by day, but also by night; and in consequence of this he has kept God’s law ( , as five times besides in this Psalm, cf. Psa 3:6<\/span>, and to be distinguished from , Psa 119:44<\/span>). Just this, that he keeps ( observat <\/em>) God’s precepts, has fallen to his lot. To others something else is allotted (Psa 4:8<\/span>), to him this one most needful thing.<\/p>\n 7. ZAIN.<\/SPAN><\/SPAN><\/span><\/P> <\/TD> 49 Remember the word unto thy servant, upon which thou hast caused me to hope.<\/P> Two things David here pleads with God in prayer for that mercy and grace which he hoped for, according to the word, by which his requests were guided:– 1. That God had given him the promise on which he hoped: “Lord, I desire no more than that thou wouldst remember thy word unto thy servant,<\/I> and do as thou hast said;<\/I>” see 1 Chron. xvii. 23<\/span>. “Thou art wise, and therefore wilt perfect what thou hast purposed, and not change thy counsel. Thou art faithful, and therefore wilt perform what thou hast promised, and not break thy word.” Those that make God’s promises their portion may with humble boldness make them their plea. “Lord, is not that the word which thou hast spoken; and wilt thou not make it good?” Gen 32:9<\/span>; Exo 33:12<\/span>. 2. That God, who had given him the promise in the word, had by his grace wrought in him a hope in that promise and enabled him to depend upon it, and had raised his expectations of great things from it. Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes? He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us.<\/P><\/p>\n The Zain Section<\/strong><\/p>\n Scripture v. 49-56:<\/p>\n Verses 49, 50<\/strong> recount the psalmist’s request that the Lord remember the word (of promise) upon which his servant, He, had been caused to lean in faith and hope, v. 38,74,76,81,147. Verse 50 adds “This is (exists as) my comfort in my affliction, for thy word (of salvation) hath quickened me,” given me a lively hope and assurance, v. 65,93; See also Psa 27:13<\/span>; Psa 28:7<\/span>; Psa 42:8<\/span>; Psa 42:11<\/span>; Jer 15:16<\/span>; Heb 6:17-19<\/span>; Heb 12:11-12<\/span>.<\/p>\n Verse 51, 52<\/strong> assert that Though the proud (haughty) had held the psalmist in derision, greatly, yet he had not declined, deviated, or turned away from the Law of the Lord, Psa 123:3-4<\/span>; Jer 20:7<\/span>; Luk 16:14<\/span>; Luk 23:35<\/span>; See also his fidelity, as described Job 23:11<\/span>; Psa 44:18<\/span>; Isa 38:3<\/span>; Isa 42:4<\/span>; Act 20:23-24<\/span>; Heb 12:1<\/span>. He added that having remembered the judgments of God of old (from former years) he comforted himself with trust in the goodness and faithfulness of God, Pro 3:3-5<\/span>.<\/p>\n Verse 53<\/strong> declares that horror (astonishment) had taken hold on the psalmist because of the wicked who had forsaken the law of their God, much as Ezra was when he saw the Hebrew people had mingled with and intermarried the heathen and embraced their idol.<\/p>\n Verse 54<\/strong> adds “thy statutes have been my songs in the house of my pilgrimage,” as a sojourner, with my citizenship in heaven, v. 19; Job 5:10<\/span>; Act 16:25<\/span>; Psa 149:5<\/span>.<\/p>\n Verses 55, 56 <\/strong>certify that the psalmist had remembered the name of the Lord and kept His law, even in the night of his darkest afflictions. This faith and hope and song he had, because he kept His precepts, that give great reward, Deu 17:19<\/span>; Exo 19:5<\/span>; Deu 6:25<\/span>; Psa 63:6<\/span>; Psa 42:8<\/span>.<\/p>\n 49. Remember thy word. He prays that God would really perform what he promised; for the event proves that he does not forget his word. That he is speaking of the promises we infer from the end of the verse, in which he declares, that cause was given him to hope, for which there would be no place unless grace had been presented to him. In the second verse he asserts, that though God still kept him in suspense, yet he reposed with confidence in his word. At the same time he informs us, that during his troubles and anxieties, he did not search after vain consolation as the world is wont to do who look around them in all quarters to find something to mitigate their miseries; and if any allurements tickle their fancy, they make use of these as a remedy for alleviating their sorrows. On the contrary, the prophet says he was satisfied with the word of God itself; and that when all other refuges failed him, there he found life full and perfect; nevertheless, he covertly confesses, that if he do not acquire courage from the word of God, he will become like a dead man. The ungodly may sometimes experience elevation of spirit during their miseries, but they are totally destitute of this inward strength of mind. The prophet, then, had good reason for stating, that in the time of affliction the faithful experience animation and rigor solely from the word of God inspiring them with life,. Hence, if we meditate carefully on his word, we shall live even in the midst of death, nor will we meet with any sorrow so heavy for which it will not furnish us with a remedy. And if we are bereft of consolation and succor in our adversities, the blame must rest with ourselves; because, despising or overlooking the word of God, we purposely deceive ourselves with vain consolation. <\/p>\n , Zain.<\/p>\n <\/em><\/p>\n 49-56<\/strong>. <\/strong> The word upon which thou hast caused me to hope <\/strong> In a time of derision and apostasy the psalmist finds strength and delight in the word. Times of persecution and contempt are always times of apostasy. “Because iniquity shall abound, the love of many shall wax cold.” Then, the weak fall away, but the strong, though horrified at the desertion, find in Jehovah their strength and their song. Their earthly life, though they be like Paul and Silas in prison, is enlivened and sweetened with song and praise, and “the listening ear of night” catches the accents of their joy.<\/p>\n Zain. <\/em> Patience in Persecution and Crosses. <\/p>\n v. 49. Remember the word unto Thy servant,<\/strong> the reference being to any of the wonderful promises of God in which He assures His servants of His assistance, upon which Thou hast caused me to hope. <\/strong> This is the proper importunity of prayer, to hold the Lord to His promises, Psa 27:8<\/span>. <\/p>\n v. 50. This is my comfort in my affliction,<\/strong> serving to console and uphold him in his misery; for Thy Word hath quickened me,<\/strong> filled him with new life and strength. The darker the days which come upon the believers, the more eagerly they watch for every ray of light from God’s Word. <\/p>\n v. 51. The proud,<\/strong> the arrogant and frivolous mockers, such as are always found where the true children of God are following the precepts of God’s holy will, have had me greatly in derision; yet have I not declined from Thy Law,<\/strong> in fact, such mockery causes the believer to cling all the more closely to the Word of God. <\/p>\n v. 52. I remembered Thy judgments of old, O Lord,<\/strong> in this case particularly the decisions of God concerning the condemnation of the godless, and have comforted myself,<\/strong> since the righteous judgments of the Lord according to His Word would be sure to be maintained. <\/p>\n v. 53. Horror hath taken hold upon me because of the wicked that forsake Thy Law,<\/strong> that is, he is filled with indignation on account of their wickedness, a holy anger causes him to flare up in zeal for the honor of the Lord and to rebuke the unbelievers with merciless sharpness. At the same time the psalmist is determined to make the Word of God his one rule of life. <\/p>\n v. 54. Thy statutes have been my songs in the house of my pilgrimage,<\/strong> that is, while the godless jeer with songs of mockery, he will uphold his courage with hymns of praise as long as he is in this earthly house of his pilgrimage, knowing that a complete change will take place in the heavenly home. <\/p>\n v. 55. I have remembered Thy name, O Lord, in the night,<\/strong> the quiet of which is conducive to prayerful meditation, and have kept Thy Law,<\/strong> he has been faithful to the Word at all times. <\/p>\n v. 56. This I had,<\/strong> that was his special privilege, because I kept Thy precepts,<\/strong> looking to the Word for directions to guide his conduct at all times. Thus the believers are ever rich and happy in the possession of the Word. <\/p>\n Psa 119:49<\/span><\/em><\/strong>. <\/strong>Remember the word unto thy servant<\/em><\/strong><\/strong> i.e. “Be pleased, therefore, in due time to perform the promise which thou hast long ago made me, and concerning the performance whereof thou hast given me an assured hope.” See 2 Samuel 5<\/span> and 1Sa 11:13<\/span>. <\/p>\n ZAIN.<\/p>\n<\/p>\n While we contemplate the ever-blessed Jesus thus hanging upon the promises of the Father, we may in him, and through him, humbly adopt the same language, and remind God our Father of all his covenant promises in Christ. See particularly Psa 22:7-11<\/span> . Jesus always cast himself thus upon his Father’s covenant engagements. Hence through the whole course of his life, and in death, Jesus had an eye to that support promised him. And hence God’s promises. See Psa 89:26<\/span> . But, unless we look at Christ as the whole of the covenant, not a promise can we plead; neither can we expect relief, but in and from him, and for his sake; 2Co 1:20<\/span> . Never was there anything more true than what is here said of the derision of the proud, considered with reference to Christ. He was counted a blasphemer, a sabbath-breaker, a friend of publicans and sinners; and was made the song of the drunkard; Psa 69:11-12<\/span> . What a sweet verse is this, which speaks of Christ comforting himself in the remembrance of Jehovah’s judgments of old, namely, the everlasting covenant, that when Christ had made his soul an offering for sin, he should see his seed, Isa 53:10<\/span> . And ought not the believer to take comfort from the same cause, amidst all the exercises he meets with in his warfare? There is a rest , even Jesus, that remaineth for the people of God, Heb 4:9<\/span> ; Isa 28:12<\/span> . And doth not this verse, which speaks of horror taking hold upon him, refer to Christ’s soul agonies in the garden? Who shall enter into the full apprehension of Jesus’s exercises in that solemn season? Luk 22:41-44<\/span> . But as Jesus reposed himself in God’s faithfulness and covenant love to himself and people; So, Reader, let us take these statutes, founded on the love, and made secure to Jesus and his people by the oath and promise of Jehovah, and make them our songs also in this house of our pilgrimage. This will give us sweet remembrance from the Holy Ghost, the Remembrancer in the night. And this we shall assuredly enjoy, because our great Law-fulfiller, both in his obedience and death, hath secured the everlasting salvation of his people!<\/p>\n Psa 119:49 ZAIN. Remember the word unto thy servant, upon which thou hast caused me to hope.<\/p>\n Ver. 49. Remember thy word<\/strong> ] God is not unrighteous to forget, Heb 6:10<\/span> , yet we must, as his remembrancers, Isa 62:6<\/span> , put his promises in suit, Eze 36:37<\/span> . <\/p>\n <\/p>\n Upon which thou hast caused me to hope<\/strong> ] God giveth us to do what he biddeth us to do, Eze 36:27<\/span> .<\/p>\n NASB (UPDATED) TEXT: Psa 119:49-56 (Zayin)<\/p>\n 49Remember the word to Your servant,<\/p>\n In which You have made me hope.<\/p>\n 50This is my comfort in my affliction,<\/p>\n That Your word has revived me.<\/p>\n 51The arrogant utterly deride me,<\/p>\n Yet I do not turn aside from Your law.<\/p>\n 52I have remembered Your ordinances from of old, O Lord,<\/p>\n And comfort myself.<\/p>\n 53Burning indignation has seized me because of the wicked,<\/p>\n Who forsake Your law.<\/p>\n 54Your statutes are my songs<\/p>\n In the house of my pilgrimage.<\/p>\n 55O Lord, I remember Your name in the night,<\/p>\n And keep Your law.<\/p>\n 56This has become mine,<\/p>\n That I observe Your precepts.<\/p>\n Psa 119:49 Remember This verb (BDB 269, KB 269) occurs three times in this strophe.<\/p>\n 1. Psa 119:49 – Qal imperative<\/p>\n 2. Psa 119:52 – Qal perfect<\/p>\n 3. Psa 119:55 – Qal perfect<\/p>\n The psalmist asks for YHWH to remember him (Psa 119:49) because he remembers and obeys Him (cf. Psa 119:55 b,56b).<\/p>\n Notice all the verbs (except the first imperative) are perfects or imperfects with waw (see SPECIAL TOPIC: HEBREW GRAMMAR ). The psalmist’s knowledge and actions are settled worldview, lifestyle realities! God’s word is not just information but<\/p>\n 1. hope, Psa 119:49 b<\/p>\n 2. comfort, Psa 119:50 a, 52b<\/p>\n 3. preservation, Psa 119:50 b<\/p>\n 4. guide for life, Psa 119:51 b<\/p>\n 5. song, Psa 119:54 a<\/p>\n 6. thought in the night, Psa 119:55 a<\/p>\n 7. Psa 119:56 a<\/p>\n a. happiness – TEV<\/p>\n b. blessing – NRSV<\/p>\n c. comfort – Peshitta <\/p>\n Your servant Here it refers to a faithful follower who seeks, knows, and hopes in God’s word. See note at Deu 34:5 online at www.freebiblecommentary.org . See Special Topic: My Servant.<\/p>\n hope This is literally wait (BDB 430, KB 407, Piel perfect). The idea of waiting for God’s promises to come to pass is an act of both faith and hope. Not maybe, could be, hope, but-sure-of-the-event-yet-uncertain-of-the-time hope (similar to NT usage related to the Second Coming). It is a recurrent theme of the Psalter (cf. Psa 31:24; Psa 33:18; Psa 33:22; Psa 71:4; Psa 119:49; Psa 119:74; Psa 119:81; Psa 119:114; Psa 119:147; in a corporate sense in Psa 130:7; Psa 131:3). This thought is expressed well in Rom 15:4.<\/p>\n Psa 119:50 comfort This noun (BDB 637) occurs only here and Job 6:10, but the verb (BDB 636, KB 688) is common.<\/p>\n This comfort amidst affliction is the trustworthiness of God’s word! He is with faithful followers, even in times of distress, failure, attack, depression, and doubt (cf. Deu 31:6; Jos 1:5; 1Sa 12:22; 1Ki 6:13; 1Ki 8:57; 2Co 4:9; Heb 13:5). How do I know when the circumstances scream different? His word! Psa 119:52 reminds us to look at God’s past acts!<\/p>\n Psa 119:51 The psalmist has experienced the attacks of those who know God’s law but reject it (cf. Psa 119:51 b, 53). True faith has observable characteristics. Obedience is the visible evidence of true faith (see Special Topic: Keep).<\/p>\n turn aside This verb (BDB 639, KB 692, Qal perfect) has a wide semantic field and usually denotes stretching out, spreading out, or bending, but here it has the specialized metaphorical sense of deviation from the path, the path being the way of God (i.e., Psa 139:24). God’s word is a clearly marked road, path, way. The path leads to life, peace, joy, and fellowship with God (cf. Psa 119:105; Pro 6:23). The first title of the NT church in Acts was The Way. Any deviation from the clear guidelines of God’s word brings problems!<\/p>\n The OT idiom of turning to the right or left can be seen in Deu 5:32; Deu 17:11; Deu 17:20; Deu 28:14; Pro 4:27). Stay on the path!<\/p>\n Psa 119:53 Often in the OT it seems that godly people are calling down wrath on their enemies, but in reality they are calling on God to be faithful to His previous word (i.e., Leviticus 26; Deuteronomy 27-30). A good example of this is Psa 119:158. The wrath is deserved because of intentional, purposeful disobedience. Sin and rebellion have consequences both in time and eternity. Stay on the God-given path!<\/p>\n Psa 119:54 This verse seems (cf. Psa 119:19) to be talking about life. God’s word, for those who know it and keep it, brings a daily, lifelong song (cf. Psa 42:8)! Are you singing?<\/p>\n Psa 119:55 Your name See Special Topic: The Name of YHWH .<\/p>\n in the night The night can have several connotations.<\/p>\n 1. a time of reflection<\/p>\n a. Psa 16:7<\/p>\n b. Psa 63:6<\/p>\n c. Psa 77:6<\/p>\n 2. a time of distress – Psa 77:2<\/p>\n 3. a time of prayer\/praise<\/p>\n a. Psa 42:8<\/p>\n b. Psa 92:1-2<\/p>\n c. Psa 119:62<\/p>\n d. Psa 149:5<\/p>\n e. Isa 26:9<\/p>\n f. Mat 14:23; Luk 6:12<\/p>\n g. Act 16:25<\/p>\n And keep Your law Night time reflection, prayer, and praise should result in daytime daily godly living! Obedience is the evidence of faith (cf. Luk 6:46).<\/p>\n Psa 119:56 The first line is ambiguous because there is no obvious antecedent.<\/p>\n However, notice it reemphasizes obedience in the second line! Remember the large number of terms for God’s revelation (i.e., word, law, ordinances, precepts, etc.). See SPECIAL TOPIC: TERMS FOR GOD’S REVELATION .<\/p>\n Upon which. This is supported by the Septuagint and Vulgate. In Deu 29:25 it is rendered “Because”. <\/p>\n caused me to hope. Our hope is based on believing what we have “heard” from God. Compare Heb 11:1 with Rom 10:17. <\/p>\n Psa 119:49-56<\/p>\n Psa 119:49-56<\/p>\n STROPHE 7<\/p>\n PROUD SEDUCERS TORMENT LAW-KEEPERS BUT CANNOT DEPRIVE THEM OF COMFORT AND JOY IN DOING SO<\/p>\n Zayin<\/p>\n “Remember the word unto thy servant,<\/p>\n Because thou hast made me to hope.<\/p>\n This is my comfort in my affliction;<\/p>\n For thy word hath quickened me.<\/p>\n The proud have had me greatly in derision:<\/p>\n Yet have I not swerved from thy law.<\/p>\n I have remembered thine ordinances of old, O Jehovah,<\/p>\n And have comforted myself.<\/p>\n Hot indignation hath taken hold upon me,<\/p>\n Because of the wicked that forsake thy law.<\/p>\n Thy statutes have been my songs<\/p>\n In the house of my pilgrimage.<\/p>\n I have remembered thy name, O Jehovah, in the night,<\/p>\n And have observed thy law.<\/p>\n This I have had,<\/p>\n Because I have kept thy precepts.”<\/p>\n The new element in this strophe is the emphasis upon the proud seducers who oppose the psalmist, but have in no way diminished his loving respect for God’s law, nor the comfort he receives from obeying it. Also, the mention of his “hot indignation” (Psa 119:53) against such wickedness is here mentioned for the first time. The double affirmation that he indeed has kept the statutes of the Lord (Psa 119:55 b and Psa 119:56 b) is a recurring theme throughout the whole psalm, as in Psa 119:15 b,22b, and Psa 119:30 b.<\/p>\n “I have remembered thine ordinances of old” (Psa 119:52). If the psalmist was a young man, as Delitzsch reasoned, he could not have meant here that he had personally remembered God’s ordinances for some great length of time. “He is remembering all of the course of God’s providential government of the world, including deliverances of God’s servants.<\/p>\n E.M. Zerr:<\/p>\n Psa 119:49. David uses the word “remember” in the sense of a petition only, not that he thinks God ever forgets. The prayer is made because of his hope in the word. <\/p>\n Psa 119:50. It is comparatively easy to bear affliction if one has a reliable basis of support. David was quickened or enlivened by the word of God. <\/p>\n Psa 119:51. Pride is often a symptom of envy at another’s good fortune. As a solace the proud man may pretend to belittle the greatness of the other person and he will deride or ridicule him. All of such treatment, however, could not induce David to give up the law of God, for he believed that in it there was true greatness. <\/p>\n Psa 119:52. The record of the Lord’s dealings with man was known to David. In that record he observed the form of divine judgments and took comfort from it. <\/p>\n Psa 119:53. Wickedness does not always consist in outright acts of violence. Instead, it is an act of wickedness to forsake the law of God. When men do that it may cause the friends of righteousness to be filled with horror. <\/p>\n Psa 119:54. Pilgrimage means that David regarded himself as only a stranger here on the earth. While passing his days on the earth he composed songs and had them used to reflect the statutes of the Lord. <\/p>\n Psa 119:55. To remember the name of the Lord in the night is similar to the thought in Psa 1:2. After a man would pass a meditative night over the name of the Lord, he would be likely to pass the next day keeping the law in his actions. <\/p>\n Psa 119:56. This refers to the situation described in the preceding verse. David attributes such a state to his keeping the precepts of the Lord. <\/p>\n Comforted by Gods Judgments <\/p>\n Psa 119:49-64<\/p>\n Rays of comfort begin to steal into the psalmists heart. Thou hast caused me to hope; this is my comfort in my affliction; thy statutes have been my songs; at midnight I will rise to give thanks. Often prayer clears itself as it proceeds. It is the repeated testimony of all who have become proficient in the art of prayer that the seasons which begin with a struggle against depression, gloom, and the sense of absence, end in triumphant joy. Jeremy Taylor puts it thus: So have I seen a lark rising from his bed of grass and soaring upward, singing as he rises, and hoping to get to heaven and climb above the clouds; but the poor bird was beaten back by the loud sighings of an eastern wind, his motion became inconstant and irregular, till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel, as he was passing through the air about his ministries of mercy.<\/p>\n Remember: Psa 105:2, Psa 105:42, Psa 106:4, Psa 106:45, Gen 8:1, Gen 32:9, Job 7:7, Isa 62:6, *marg. <\/p>\n upon which: Psa 119:43, Psa 119:74, Psa 119:81, Psa 119:147, Psa 71:14, 2Sa 5:2, 2Sa 7:25, Rom 15:13, 1Pe 1:13, 1Pe 1:21 <\/p>\n Reciprocal: 1Ki 8:26 – let thy word 2Ki 20:3 – remember 1Ch 17:23 – let the thing Neh 1:8 – Remember Psa 33:22 – General Psa 119:38 – Stablish Psa 119:42 – for I trust Psa 130:5 – and in his Psa 138:7 – thou wilt<\/p>\n ZAIN.<\/p>\n Psa 119:49-50. Remember the word That is, thy promises; upon which thou hast caused me to hope By thy command requiring it of me, and by thy grace working it in me. This Namely, thy word, as is evident both from the foregoing and following words; is my comfort in my affliction Being the ground of my confidence and hope. A comfort divine, strong, lasting; a comfort that will not, like all others, fail us when we most want it, in the day of sickness, and at the hour of death, but will always keep pace with our necessities, increasing in proportion as the pleasures of the world and the flesh decrease, and then becoming complete, when they are no more. So powerful is the word of God to revive us when dead, either in sins or in sorrows!<\/p>\n 119:49 ZAIN. Remember {a} the word unto thy servant, upon which thou hast caused me to hope.<\/p>\n (a) Though he feels God’s hand still lies on him, yet he rests on his promise, and comforts himself in it.<\/p>\n 7. God’s Word as a source of hope 119:49-56<\/span><\/p>\n The poet next expressed his hope in God’s Word (Psa 119:49). He said it renews life (Psa 119:50). He despised the proud who scorn faith in God and have no use for His law (Psa 119:51-53; cf. Psa 119:69; Psa 119:78; Psa 119:85). In contrast, he sang and thought about God’s precepts even at night (Psa 119:54-56).<\/p>\n "Remembering [Psa 119:49] is not recalling, for God never forgets; it is relating to His people in a special way." [Note: Wiersbe, The . . . Wisdom . . ., p. 317.] <\/span><\/p>\n Remember the word unto thy servant, upon which thou hast caused me to hope. 49. upon which ] R.V. marg. wherein, a doubtful construction. Better as R.V. because. God’s word of promise has given him hope, and he pleads that God will not forget it. As a faithful servant he ventures to claim a corresponding … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:49”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15958","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15958","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15958"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15958\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15958"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15958"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15958"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The prayer. Remember the Word unto Thy servant.<\/p>\n
II. <\/strong>The pleas which, the psalmist uses.<\/p>\n
I. <\/strong>The ground of a good hope. The Word–<\/p>\n
II. <\/strong>The author of a good hope. Thou hast caused. God–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"