Keil & Delitzsch

On Psalms 119:73-80

The eightfold Jod. God humbles, but He also exalts again according to His word; for this the poet prays in order that he may be a consolatory example to the God-fearing, to the confusion of his enemies. It is impossible that God should forsake man, who is His creature, and deny to him that which makes him truly happy, viz., the understanding and knowledge of His word. For this spiritual gift the poet prays in Psa 119:73 (cf. on 73a, Deu 32:6; Job 10:8; Job 31:15); and he wishes in Psa 119:74 that all who fear God may see in him with joy an example of the way in which trust in the word of God is rewarded (cf. Psa 34:3; Psa 35:27; Psa 69:33; Psa 107:42, and other passages). He knows that God's acts of judgment are pure righteousness, i.e., regulated by God's holiness, out of which they spring, and by the salvation of men, at which they aim; and he knows that God has humbled him אמוּנה (accus. adverb. for בּאמוּנה), being faithful in His intentions towards him; for it is just in the school of affliction that one first learns rightly to estimate the worth of His word, and comes to feel its power. But trouble, though sweetened by an insight into God's salutary design, is nevertheless always bitter; hence the well-justified prayer of Psa 119:76, that God's mercy may notwithstanding be bestowed upon him for his consolation, in accordance with the promise which is become his (ל as in Psa 119:49), His servant's. עוּת, Psa 119:78, instead of being construed with the accusative of the right, or of the cause, that is perverted, is construed with the accusative of the person upon whom such perversion of right, such oppression by means of misrepresentation, is inflicted, as in Job 19:6; Lam 3:36. Chajug' reads עוּדוּני as in Psa 119:61. The wish expressed in Psa 119:79 is to be understood according to Psa 73:10; Jer 15:19, cf. Pro 9:4, Pro 9:16. If instead of וידעי (which is favoured by Psa 119:63), we read according to the Chethb וידעוּ (cf. Psa 119:125), then what is meant by ישׁוּבוּ לּי is a turning towards him for the purpose of learning: may their knowledge be enriched from his experience. For himself, however, in Psa 119:80 he desires unreserved, faultless, unwavering adherence to God's word, for only thus is he secure against being ignominiously undeceived.

Matthew Henry

On Psalms 119:76-77

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, Psa 119:75) 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 (Psa 119:76), his tender mercies, Psa 119:77. 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," 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 (Psa 119:76); 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, 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; 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, 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 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.

Spurgeon's Treasury of David

On Psalms 119:73-80

We have now come to the tenth portion, which in each stanza begins with Jod, but it certainly does not treat of jots and tittles and other trifles. Its subject would seem to be personal experience and its attractive influence upon others. The prophet is in deep sorrow, but looks to be delivered and made a blessing. Endeavouring to teach, the Psalmist first seeks to be taught (verse 73), persuades himself that he will be well received (74), and rehearses the testimony which he intends to bear (75). He prays for more experience (76, 77), for the baffling of the proud (78), for the gathering together of the godly to him (79), and for himself again that he may be fully equipped for his witness-bearing and may be sustained in it (80). This is the anxious yet hopeful cry of one who is heavily afflicted by cruel adversaries, and therefore makes his appeal to God as his only friend.

Spurgeon's Treasury of David

“Let thy tender mercies come unto me, that I may live.” He was so hard pressed that he was at death’s door if God did not succour him. He needed not only mercy, but “mercies,” and these must be of a very gracious and considerate kind, even “tender mercies,” for he was sore with his wounds. These gentle favours must be of the Lord’s giving, for nothing less would suffice; and they must “come” all the way to the sufferer’s heart, for he was not able to journey after them; all he could do was to sigh out, “Oh that they would come.” If deliverance did not soon come, he felt ready to expire, and yet he told us but a verse or so ago that he hoped in God’s word: how true it is that hope lives on when death seems written on all besides. A heathen said, “dum spiro spero,” while I breathe I hope; but the Christian can say, “dum expiro spero,” even when I expire I still expect the blessing. Yet no true child of God can live without the tender mercy of the Lord; it is death to him to be under God’s displeasure. Notice, again, the happy combination of the words of our English version. Was there ever a sweeter sound than this-“tender mercies”? He who has been grievously afflicted, and yet tenderly succoured is the only man who knows the meaning of such choice language.

How truly we live when tender mercy comes to us. Then we do not merely exist, but live; we are lively, full of life, vivacious, and vigorous. We know not what life is till we know God. Some are said to die by the visitation of God, but we live by it.

“For thy law is my delight.” O blessed faith! He is no mean believer who rejoices in the law even when its broken precepts cause him to suffer. To delight in the word when it rebukes us, is proof that we are profiting under it. Surely this is a plea which will prevail with God, however bitter our griefs may be; if we still delight in the law of the Lord he cannot let us die, he must and will cast a tender look upon us and comfort our hearts.

Tyndale Study Notes

On Psalms 119:73-80

119:73-80 Yodh (י): In this prayer for comfort and compassion, the psalmist commits himself to his Creator, who has afflicted him. He wants God to pay back his enemies for the wrongs they have done. He also prays to receive the gift of life. He not only prays for himself but also considers the whole community of the godly, asking that God’s answers to prayer would encourage them.

119:73-76 As God’s child, the psalmist asks for divine wisdom.

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