76, 77<\/strong>. Yet man needs to be comforted and revived lest he be overwhelmed by trouble (Heb 12:11<\/span>). Cp. Psa 119:50<\/em><\/span> ; Psa 119:82<\/em><\/span><\/em>.<\/p>\n thy merciful kindness<\/em> ] thy lovingkindness.<\/p>\n thy word<\/em> ] of promise; e.g. Jer 31:13<\/span>; Isa 51:3<\/span>; Isa 66:13<\/span>; Zec 1:17<\/span>.<\/p>\n Let, I pray thee, thy merciful kindness be for my comfort – <\/B>Margin, as in Hebrew, to comfort me. The word rendered merciful-kindness means mercy, favor, grace, kindness; and the idea is, that all his consolation – all that he expected or desired – must be derived from mere favor; from the goodness of God. He had no source of comfort in himself, and he had no claim on God for comfort. It was through mercy alone that he could have happiness of any kind.<\/P> According to thy word … – <\/B>See the notes at Psa 119:25<\/span>.<\/P> <\/p>\n Verse 76<\/span>. Thy merciful kindness<\/B><\/I>] Let me derive my comfort and happiness from a diffusion of thy love and mercy, chasdecha<\/I>, thy exuberant goodness, through my soul.<\/P> <\/p>\n Yet in judgment remember mercy, and give me that comfort and assistance in, and that deliverance out of, my troubles which thou hast promised me. <\/P> <\/p>\n Let, I pray thee, thy merciful kindness be for my comfort<\/strong>,…. Shown in the provision and promise of a Saviour; in the forgiveness of sins through him; a discovery and application of which yields comfort under afflictions;<\/p>\n according to thy word unto servant<\/strong>; a word of promise, in which he had assured him of his love, grace, mercy, and kindness; and that he would continue it to him, and comfort him with it: to make such a promise, and show such favour, was an instance of condescending grace to him, who was but his servant, and unworthy of his regard.<\/p>\n 76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. 77 Let thy tender mercies come unto me, that I may live: for thy law is<\/I> my delight.<\/P> Here is, 1. An earnest petition to God for his favour. Those that own the justice of God in their afflictions (as David had done, v.<\/I><\/span> 75<\/span>) may, in faith, and with humble boldness, be earnest for the mercy of God, and the tokens and fruits of that mercy, in their affliction. He prays for God’s merciful kindness<\/I> (v.<\/I><\/span> 76<\/span>), his tender mercies,<\/I> v.<\/span> 77<\/span><\/U><\/I><\/span>. He can claim nothing as his due, but all his supports under his affliction must come from mere mercy and compassion to one in misery, one in want. “Let these come to me,<\/I>” that is, “the evidence of them (clear it up to me that thou hast a kindness for me, and mercy in store), and the effects of them; let them work my relief and deliverance.” 2. The benefit he promised himself from God’s lovingkindness: “Let it come to me for my comfort<\/I> (v.<\/I><\/span> 76<\/span>); that will comfort me when nothing else will; that will comfort me whatever grieves me.” Gracious souls fetch all their comfort from a gracious God, as the fountain of all happiness and joy: “Let it come to me, that I may live,<\/I> that is, that I may be revived, and my life may be made sweet to me, for I have no joy of it while I am under God’s displeasure. In his favour is life;<\/I> in his frowns are death.” A good man cannot live with any satisfaction any longer than he has some tokens of God’s favour to him. 3. His pleas for the benefits of God’s favour. He pleads, (1.) God’s promise: “Let me have thy kindness, according to thy word unto thy servant,<\/I> the kindness which thou hast promised and because thou hast promised it.” Our Master has passed his word to all his servants that he will be kind to them, and they may plead it with him. (2.) His own confidence and complacency in that promise: “Thy law is my delight;<\/I> I hope in thy word and rejoice in that hope.” Note, Those that delight in the law of God may depend upon the favour of God, for it shall certainly make them happy.<\/P> <\/p>\n 76 I beseech thee let thy goodness be for my consolation. Although he has acknowledged that he had been justly humbled, yet he desires that his sorrow may be alleviated by some consolation. He implores God’s mercy, as what was essentially necessary to relieve and cure his miseries. He thus shows that nothing can remove sorrow from the faithful, until they feel that God is reconciled to them. In the Word in which God offers his mercy, there is to be found no small comfort for healing all the grief to which men are liable. But the Psalmist is now speaking of actual mercy, if I may use that term, when God by the very deed declares the favor which he has promised. Confiding in the Divine promise, he already cherished in his heart a joy, proceeding from the hope of receiving the communications of Divine grace. But as all our hope would end in mere disappointment, did not God at length appear as our deliverer, he requests the performance of that which God had promised him. Lord, as if he had said, since thou hast graciously promised to be ready to succor me, be pleased to make good thy word in effect. The observation which I have previously made ought to be remembered, That it is not in vain to remind God of his promise. It would be presumption for men to come into His presence, did he not, of his own mere good pleasure, open up the way for them. When the Psalmist says, to thy servant, he does not claim God’s mercy exclusively to himself, as if it had. been promised to him alone by some special oracle; but he applies to himself what God has promised to the whole Church, which it is the peculiar province of faith to do; for unless I believe that I am one of those to whom God addresses himself in his word, so that his promises belong to me in common with others, I will never have the confidence to call upon him. <\/p>\n DISCOURSE: 707 Psa 119:76<\/span>. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.<\/em><\/p>\n THE peculiar construction of this psalm forbids us to look for much connexion between its several parts. It is composed of short detached sentences, committed to writing at different times as they occurred to the mind of the Royal penman, and afterwards reduced to a certain kind of order; eight of them beginning with the same letter through all the successive letters of the Hebrew alphabet. If however we take the words of our text as connected with the preceding verse, we must understand it as a prayer that a sense of Gods loving-kindness might be given him to comfort him under his afflictions. This sense we shall not exclude; though we shall not entirely limit it to this: for, if we take the words by themselves, they contain some peculiarly important hints, which we are desirous to impress upon your minds. I.<\/p>\n What the Scriptures speak respecting the loving-kindness of God<\/p>\n They are full of this glorious subject: they declare,<\/p>\n 1.<\/p>\n That it is the one source of all the benefits we enjoy<\/p>\n [Survey the lustre and use of the heavenly bodies, the rich fecundity of the earth, the structure of the human body, or the faculties of the soul; Whence do they proceed? Who is their author; and by what motive was he actuated in bestowing them upon us? Can they be traced to any other source than the kindness of our God? Behold the gift, the stupendous gift of Gods only dear Son, and of salvation by him! Can this<\/em> be traced to any other source [Note: See Joh 3:16<\/span>. Tit 3:4-5<\/span>. <\/span>Eph 2:7<\/span>.] ]<\/p>\n 2.<\/p>\n That it is our chief support under all trials<\/p>\n [We will grant something to philosophy; and acknowledge that it can fortify the mind in some degree: but it is not to be compared with religion in point of efficacy. That<\/em> may silence murmurs, and produce a reluctant submission; but this<\/em> will turn trials into an occasion of joy and glorying [Note: Rom 5:1-3<\/span>. <\/span>Act 5:41<\/span>; Act 16:25<\/span>.].]<\/p>\n 3.<\/p>\n That a comfortable sense of it is the privilege of all the Lords people<\/p>\n [God promises his Holy Spirit unto all them that ask him. That Spirit shall be in them a spirit of adoption, a witness, an earnest, a seal, a Comforter. From the days of Abel to the present hour, God has delighted to rejoice the souls of his servants by the testimonies of his love.] II.<\/p>\n Why David prayed that it might be for his comfort? He did so,<\/p>\n 1.<\/p>\n Because, without a sense of it, his trials would have been insupportable<\/p>\n [David was exposed to many and severe trials: and, if he had not been favoured with peculiar supports, he would have sunk under them. This he often mentions [Note: 1Sa 30:6<\/span><\/u> and Psa 116:3-5<\/span>.]: and St. Paul also acknowledges his obligation to God for similar supports [Note: 2Co 1:3-5<\/span>.]. When such manifestations were withdrawn, even Jesus himself almost fainted [Note: Mat 27:46<\/span>.]: but when they were vouchsafed, the weakest females were made triumphant over all the malice of their persecutors [Note: Heb 11:35<\/span>.].]<\/p>\n 2.<\/p>\n Because, though all are partakers of it, all do not find it to their comfort<\/p>\n [How many have the blessings of health and wealth, who taste nothing of Gods loving-kindness in them, but make them the occasions of more flagrant opposition to his will! How many have been restored to health, who by their subsequent misconduct have turned that mercy into a real curse! Above all, how many have made Christ himself a stumbling-block instead of a Saviour, and the gospel a savour of death, when it might have been to them a savour of life! Thus would all men do, if they were left to themselves: even Hezekiahs miraculous recovery, and St. Pauls visit to the third heavens, would have issued only in their deeper condemnation, if God had not given grace to the one, and a thorn in the flesh to the other, to counteract the propensities of their fallen nature. Well then might David make this a matter of prayer to God, when none but God could impart to him this benefit.]<\/p>\n 3.<\/p>\n Because, if it be not to our comfort, it will be, in a most awful manner, to our discomfort<\/p>\n [It is no light matter to abuse the merciful kindness of God. The day is coming, when every mercy we have received, must be accounted for; and when it will be more tolerable for Sodom and Gomorrha than for those who have slighted a preached gospel. Every mercy therefore should be received with a holy fear and jealousy, lest it should prove only an occasion of more aggravated guilt, and heavier condemnation.]<\/p>\n Application<\/p>\n [Let us more frequently reflect on the loving-kindness of God [Note: Psa 26:3<\/span>; Psa 63:3<\/span>.]Let us meditate on it especially in seasons of trouble [Note: Ps. 143:78.]And let us endeavour to requite it by devoting ourselves unreservedly to his service [Note: Psa 116:12<\/span><\/u> and Isa 63:7<\/span>.]]<\/p>\n<\/p>\n Psa 119:76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.<\/p>\n Ver. 76. Let, I pray thee, thy merciful kindness<\/strong> ] That I faint not, neither sink under the heaviest burden of these light afflictions. <\/p>\n <\/p>\n According to thy word unto thy servant<\/strong> ] To thy servants in general, and, therefore, I trust to me, who am bold to thrust in among the rest, and to put my name in the writ.<\/p>\n merciful kindness = lovingkindness, or grace. <\/p>\n merciful: Psa 86:5, Psa 106:4, Psa 106:5, 2Co 1:3-5 <\/p>\n for my comfort: Heb. to comfort me <\/p>\n Reciprocal: Psa 25:10 – the paths Psa 33:22 – General Psa 57:1 – be Psa 119:41 – General Psa 119:58 – be merciful Psa 119:124 – Deal<\/p>\n Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. 76, 77. Yet man needs to be comforted and revived lest he be overwhelmed by trouble (Heb 12:11). Cp. Psa 119:50 ; Psa 119:82. thy merciful kindness ] thy lovingkindness. thy word ] of promise; e.g. Jer … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 119:76”<\/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-15985","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15985","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=15985"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15985\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15985"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15985"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15985"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
THE LOVING-KINDNESS OF GOD<\/strong><\/p>\n
In elucidating them, we propose to shew,<\/p>\n
But, if the loving-kindness of God be thus manifested to his people, it may be asked,<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"