Spurgeon's Treasury of David
On Psalms 119:49-56
This octrain deals with the comfort of the word. It begins by seeking the main consolation, namely, the Lord’s fulfilment of his promise, and then it shows how the word sustains us under affliction, and makes us so impervious to ridicule that we are moved by the harsh conduct of the wicked rather to horror of their sin than to any submission to their temptations. We are then shown how the Scripture furnishes songs for pilgrims, and memories for night-watchers; and the psalm concludes by the general statement that the whole of this happiness and comfort arises out of keeping the statutes of the Lord.
Spurgeon's Treasury of David
On Psalms 119:49
“Remember the word unto thy servant.” He asks for no new promise, but to have the old word fulfilled. He is grateful that he has received so good a word, he embraces it with all his heart, and now entreats the Lord to deal with him according to it. He does not say, “remember my service to thee,” but “thy word to me.” The words of masters to servants are not always such that servants wish their lords to remember them; for they usually observe the faults and failings of the work done, inasmuch as it does not tally with the word of command. But we who serve the best of masters are not anxious to have one of his words fall to the ground, since the Lord will so kindly remember his word of command as to give us grace wherewith we may obey, and he will couple with it a remembrance of his word of promise, so that our hearts shall be comforted. If God’s word to us as his servants is so precious, what shall we say of his word to us as his sons?
The Psalmist does not fear a failure in the Lord’s memory, but he makes use of the promise as a plea, and this is the form in which he speaks, after the manner of men when they plead with one another. When the Lord remembers the sins of his servant, and brings them before his conscience, the penitent cries, Lord, remember thy word of pardon, and therefore remember my sins and iniquities no more. There is a world of meaning in that word “remember,” as it is addressed to God; it is used in Scripture in the tenderest sense, and suits the sorrowing and the depressed. The Psalmist cried, “Lord, remember David, and all his afflictions”: Job also prayed that the Lord would appoint him a set time, and remember him. In the present instance the prayer is as personal as the “Remember me” of the thief, for its essence lies in the words-“unto thy servant.” It would be all in vain for us if the promise were remembered to all others if it did not come true to ourselves; but there is no fear, for the Lord has never forgotten a single promise to a single believer.
“Upon which thou hast caused me to hope.” The argument is that God, having given grace to hope in the promise, would surely never disappoint that hope. He cannot have caused us to hope without cause. If we hope upon his word we have a sure basis: our gracious Lord would never mock us by exciting false hopes. Hope deferred maketh the heart sick, hence the petition for immediate remembrance of the cheering word. Moreover, it is the hope of a servant, and it is not possible that a great and good master would disappoint his dependent; if such a master’s word were not kept it could only be through an oversight, hence the anxious cry, “Remember.” Our great Master will not forget his own servants, nor disappoint the expectation which he himself has raised: because we are the Lord’s, and endeavour to remember his word by obeying it, we may be sure that he will think upon his own servants, and remember his own promise by making it good.
This verse is the prayer of love fearing to be forgotten, of humility conscious of insignificance and anxious not to be overlooked, of penitence trembling lest the evil of its sin should overshadow the promise, of eager desire longing for the blessing, and of holy confidence which feels that all that is wanted is comprehended in the word. Let but the Lord remember his promise, and the promised act is as good as done.
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John Gill
On Psalms 119:49
ZAIN. - The Seventh Part.
ZAIN. Remember the word unto thy servant,.... 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, 2 Samuel 7:16. 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;
upon which thou hast caused me to hope; 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.
Keil & Delitzsch
On Psalms 119:49-56
The eightfold Zajin. 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 the expression is not דּברך but דּבר, it is not to be interpreted according to Psa 98:3; Psa 106:45, but: remember the word addressed to Thy servant, because Thou hast made me hope (Piel causat. as e.g., נשּׁה, to cause to forget, Gen 41:51), 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 הליצוּני (הליצוּני), ludificantur, it is implied that the זדים eht taht d are just לצים, frivolous persons, libertines, free-thinkers (Pro 21:24). משׁפּטיך, Psa 119:52, 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.: I was comforted. Concerning זלעפה, aestus, vid., Psa 11:6, and on the subject-matter, Psa 119:21, Psa 119:104. The poet calls his earthly life "the house of his pilgrimage;" for it is true the earth is man's (Psa 115:16), but he has no abiding resting-place there (Ch1 29:15), his בּית עולם (Ecc 12:5) is elsewhere (vid., supra, Psa 119:19, Psa 39:13). 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 (ואשׁמרה, as five times besides in this Psalm, cf. Psa 3:6, and to be distinguished from ואשׁמרה, Psa 119:44). Just this, that he keeps (observat) God's precepts, has fallen to his lot. To others something else is allotted (Psa 4:8), to him this one most needful thing.
Matthew Henry
On Psalms 119:49
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, and do as thou hast said;" see Ch1 17:23. "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; Exo 33:12. 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.
Spurgeon's Treasury of David
On Psalms 119:49-56
This octrain deals with the comfort of the word. It begins by seeking the main consolation, namely, the Lord’s fulfilment of his promise, and then it shows how the word sustains us under affliction, and makes us so impervious to ridicule that we are moved by the harsh conduct of the wicked rather to horror of their sin than to any submission to their temptations. We are then shown how the Scripture furnishes songs for pilgrims, and memories for night-watchers; and the psalm concludes by the general statement that the whole of this happiness and comfort arises out of keeping the statutes of the Lord.
Spurgeon's Treasury of David
On Psalms 119:49
“Remember the word unto thy servant.” He asks for no new promise, but to have the old word fulfilled. He is grateful that he has received so good a word, he embraces it with all his heart, and now entreats the Lord to deal with him according to it. He does not say, “remember my service to thee,” but “thy word to me.” The words of masters to servants are not always such that servants wish their lords to remember them; for they usually observe the faults and failings of the work done, inasmuch as it does not tally with the word of command. But we who serve the best of masters are not anxious to have one of his words fall to the ground, since the Lord will so kindly remember his word of command as to give us grace wherewith we may obey, and he will couple with it a remembrance of his word of promise, so that our hearts shall be comforted. If God’s word to us as his servants is so precious, what shall we say of his word to us as his sons?
The Psalmist does not fear a failure in the Lord’s memory, but he makes use of the promise as a plea, and this is the form in which he speaks, after the manner of men when they plead with one another. When the Lord remembers the sins of his servant, and brings them before his conscience, the penitent cries, Lord, remember thy word of pardon, and therefore remember my sins and iniquities no more. There is a world of meaning in that word “remember,” as it is addressed to God; it is used in Scripture in the tenderest sense, and suits the sorrowing and the depressed. The Psalmist cried, “Lord, remember David, and all his afflictions”: Job also prayed that the Lord would appoint him a set time, and remember him. In the present instance the prayer is as personal as the “Remember me” of the thief, for its essence lies in the words-“unto thy servant.” It would be all in vain for us if the promise were remembered to all others if it did not come true to ourselves; but there is no fear, for the Lord has never forgotten a single promise to a single believer.
“Upon which thou hast caused me to hope.” The argument is that God, having given grace to hope in the promise, would surely never disappoint that hope. He cannot have caused us to hope without cause. If we hope upon his word we have a sure basis: our gracious Lord would never mock us by exciting false hopes. Hope deferred maketh the heart sick, hence the petition for immediate remembrance of the cheering word. Moreover, it is the hope of a servant, and it is not possible that a great and good master would disappoint his dependent; if such a master’s word were not kept it could only be through an oversight, hence the anxious cry, “Remember.” Our great Master will not forget his own servants, nor disappoint the expectation which he himself has raised: because we are the Lord’s, and endeavour to remember his word by obeying it, we may be sure that he will think upon his own servants, and remember his own promise by making it good.
This verse is the prayer of love fearing to be forgotten, of humility conscious of insignificance and anxious not to be overlooked, of penitence trembling lest the evil of its sin should overshadow the promise, of eager desire longing for the blessing, and of holy confidence which feels that all that is wanted is comprehended in the word. Let but the Lord remember his promise, and the promised act is as good as done.
Tyndale Study Notes
On Psalms 119:49-51
119:49-56 Zayin (ז): The psalmist asks God to remember his word as the psalmist also remembers God’s word and his name. Remembrance expresses devotion.
Tyndale Open Study Notes · CC BY-SA 4.0