Spurgeon's Treasury of David
On Psalms 119:41-48
In these verses holy fear is apparent and prominent. The man of God trembles lest in any way or degree the Lord should remove his favour from him. The eight verses are one continued pleading for the abiding of grace in his soul, and it is supported by such holy arguments as would only suggest themselves to a spirit burning with love to God.
Spurgeon's Treasury of David
“So shall I have wherewith to answer him that reproacheth me.” This is an unanswerable answer. When God, by granting us salvation, gives to our prayers an answer of peace, we are ready at once to answer the objections of the infidel, the quibbles of the sceptical, and the sneers of the contemptuous. It is most desirable that revilers should be answered, and hence we may expect the Lord to save his people in order that a weapon may be put into their hands with which to rout his adversaries. When those who reproach us are also reproaching God, we may ask him to help us to silence them by sure proofs of his mercy and faithfulness.
“For I trust in thy word.” His faith was seen by his being trustful while under trial, and he pleads it as a reason why he should be helped to beat back reproaches by a happy experience. Faith is our argument when we seek mercies and salvation; faith in the Lord who has spoken to us in his word. “I trust in thy word” is a declaration more worth the making than any other; for he who can truly make it has received power to become a child of God, and so to be the heir of unnumbered mercies. God hath more respect to a man’s trust than to all else that is in him; for the Lord hath chosen faith to be the hand into which he will place his mercies and his salvation. If any reproach us for trusting in God, we reply to them with arguments the most conclusive when we show that God has kept his promises, heard our prayers, and supplied our needs. Even the most sceptical are forced to bow before the logic of facts.
In this second verse of this eight the Psalmist makes a confession of faith, and a declaration of his belief and experience. Note that he does the same in the corresponding verses of the sections which follow. See 50, “Thy word hath quickened me”; 58, “I entreated thy favour”; 66, “I have believed thy commandments”; 74, “I have hoped in thy word.” A wise preacher might find in these a series of experimental discourses.
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John Gill
On Psalms 119:42
So shall I have wherewith to answer him that reproacheth me,.... Saying there is no help and salvation for him in God; asking where is his God, in whom he trusted? and where is the promise of salvation, on which he depended? To which an easy and ready answer might be given, when the mercies and salvation of God came unto him, and he clearly appeared to be interested in them; see Psalm 3:2;
for I trust in thy word: in Christ the essential Word, the object of trust and confidence; or in the written word, it being divinely inspired and dictated by the Spirit of God, and so to be depended on as true and faithful; or rather God's word of promise concerning mercy, grace, and salvation, which God that has made is faithful and able to perform, as may be believed.
Keil & Delitzsch
On Psalms 119:41-48
The eightfold Vav. He prays for the grace of true and fearlessly joyous confession. The lxx renders Psa 119:41: καὶ ἔλθοι ἐπ ̓ ἐμε ̓ τὸ ἔλεός σου; 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 (חרף, prop. a plucker, cf. Arab. charûf, a lamb = a plucker of leaves or grass), but will be able to answer him on the ground of his own experience. The verb ענה, which in itself has many meanings, acquires the signification "to give an answer" through the word, דּבר, that is added (synon. השׁיב דּבר). 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 (למשׁפּטך, 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 בּרחבה, in a broad space (elsewhere בּמּרחב), 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 אשׁר אהבתי is open to the suspicion of being an inadvertent repetition. שׂיח בּ (synon. בּ הגה) signifies a still or audible meditating that is absorbed in the object.
Matthew Henry
On Psalms 119:41-42
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, Jde 1:21. "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 (Psa 14:6), 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.
Spurgeon's Treasury of David
On Psalms 119:41-48
In these verses holy fear is apparent and prominent. The man of God trembles lest in any way or degree the Lord should remove his favour from him. The eight verses are one continued pleading for the abiding of grace in his soul, and it is supported by such holy arguments as would only suggest themselves to a spirit burning with love to God.
Spurgeon's Treasury of David
“So shall I have wherewith to answer him that reproacheth me.” This is an unanswerable answer. When God, by granting us salvation, gives to our prayers an answer of peace, we are ready at once to answer the objections of the infidel, the quibbles of the sceptical, and the sneers of the contemptuous. It is most desirable that revilers should be answered, and hence we may expect the Lord to save his people in order that a weapon may be put into their hands with which to rout his adversaries. When those who reproach us are also reproaching God, we may ask him to help us to silence them by sure proofs of his mercy and faithfulness.
“For I trust in thy word.” His faith was seen by his being trustful while under trial, and he pleads it as a reason why he should be helped to beat back reproaches by a happy experience. Faith is our argument when we seek mercies and salvation; faith in the Lord who has spoken to us in his word. “I trust in thy word” is a declaration more worth the making than any other; for he who can truly make it has received power to become a child of God, and so to be the heir of unnumbered mercies. God hath more respect to a man’s trust than to all else that is in him; for the Lord hath chosen faith to be the hand into which he will place his mercies and his salvation. If any reproach us for trusting in God, we reply to them with arguments the most conclusive when we show that God has kept his promises, heard our prayers, and supplied our needs. Even the most sceptical are forced to bow before the logic of facts.
In this second verse of this eight the Psalmist makes a confession of faith, and a declaration of his belief and experience. Note that he does the same in the corresponding verses of the sections which follow. See 50, “Thy word hath quickened me”; 58, “I entreated thy favour”; 66, “I have believed thy commandments”; 74, “I have hoped in thy word.” A wise preacher might find in these a series of experimental discourses.
Tyndale Study Notes
On Psalms 119:41-43
119:41-48 Waw (ו): The psalmist prays that God’s word would continue to be the source of his love and salvation.
119:41-43 The psalmist asks to be saved from enemies who speak harshly (see 42:10; 44:16; 89:50-51; 102:8).
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