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Psalms 119:73
Verse
Context
Sermons
Thomas Watson
George Whitefield
Horatius BonarSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
John Gill Bible Commentary
Let thy tender mercies come unto me,.... See Gill on Psa 119:41; that I may live; not merely corporeally; though corporeal life is a grant and favour, and the continuance of it; it is owing to the tender mercies of God that men are not consumed: but spiritually; the first principle of spiritual life is from the rich mercy and great love of God; his time of love is a time of life. Here it seems to design the lively exercise of grace, which is influenced, animated, and quickened by the love of God, as faith, hope, and love; or a living comfortably: without the love of God, and a view of it, saints look upon themselves as dead men, forgotten as they are, free among the dead, that are remembered no more; but in the favour of God is life; let but that be shown, let the tender mercies of God come in full flow into the soul, and it will be revived, and live comfortably; and such also shall live eternally, as the fruit and effect of the same love and favour; for thy law is my delight; or "delights" (u); what he exceedingly delighted in, after the inward man, and yet could not live by it, without the mercy, love, and grace of God; see Psa 119:24. (u) "deliciae meae", Montanus, Tigurine versions Cocceius; "oblectationes meae", Gejerus; so Michaelis.
Matthew Henry Bible Commentary
Here, 1. David adores God as the God of nature and the author of his being: Thy hands have made me and fashioned me, Job 10:8. Every man is as truly the work of God's hands as the first man was, Psa 139:15, Psa 139:16. "Thy hands have not only made me, and given me a being, otherwise I should never have been, but fashioned me, and given me this being, this noble and excellent being, endued with these powers and faculties;" and we must own that we are fearfully and wonderfully made. 2. He addresses himself to God as the God of grace, and begs he will be the author of his new and better being. God made us to serve him and enjoy him; but by sin we have made ourselves unable for his service and indisposed for the enjoyment of him; and we must have a new and divine nature, otherwise we had the human nature in vain; therefore David prays, "Lord, since thou hast made me by thy power for thy glory, make me anew by thy grace, that I may answer the ends of my creation and live to some purpose: Give me understanding, that I may learn thy commandments." The way in which God recovers and secures his interest in men is by giving them an understanding; for by that door he enters into the soul and gains possession of it.
Tyndale Open Study Notes
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.
Psalms 119:73
Your Word Is a Lamp to My Feet
72The law from Your mouth is more precious to me than thousands of pieces of gold and silver. 73Your hands have made me and fashioned me; give me understanding to learn Your commandments. 74May those who fear You see me and rejoice, for I have hoped in Your word.
- Scripture
- Sermons
- Commentary
How to Read Scripture With Most Spiritual Profit
By Thomas Watson0PSA 119:73Thomas Watson emphasizes the importance of reading Scripture for spiritual profit by providing practical steps and attitudes to adopt. He highlights the need to remove hindrances, prepare hearts, read with reverence, method, seriousness, and humility, while also meditating, remembering, and applying the Word. Watson encourages believers to have a fervent love for the Scriptures, to compare themselves with the Word, and to seek personal application and obedience. He stresses the significance of Christ as the teacher, attending church services, and praying for God's guidance to profit from reading the Word.
The Method of Grace. (Jeremiah 6:14)
By George Whitefield0PSA 119:43PSA 119:73ISA 40:11MAT 18:3JHN 21:151CO 3:12CO 6:7HEB 5:12JAS 1:181PE 2:2Peter uses the term 'brephos' figuratively in the New Testament to refer to believers who have recently been born again into God's family, emphasizing their need for spiritual nourishment and dependence on God's Word. Believers are encouraged to maintain a childlike eagerness for spiritual growth, always longing for the pure milk of the Word. The imagery of believers as infants highlights the ardor and passion needed for spiritual nourishment and growth, echoing Jesus' teaching that the kingdom of God must be received with childlike faith. The goal is not just to know the Word but to grow and be transformed by it, requiring diligence, preparation, prayer, faith, and love.
Open Intercourse With God.
By Horatius Bonar0Divine CommunicationFellowship With GodJOB 10:4JOB 12:10PSA 32:8PSA 94:9PSA 119:73MAT 6:22LUK 15:13COL 1:151TI 1:171TI 6:16Horatius Bonar emphasizes the natural and necessary relationship between God and humanity, asserting that open and direct communication with our Creator is essential to our existence. He explains that God, being our Creator, desires fellowship with us, and this connection is not hindered by any barriers except those we create ourselves. Bonar illustrates that the distance from God is unnatural and contrary to our design, as we were made to delight in Him and He in us. He encourages believers to recognize their inherent need for God, as true fulfillment and joy come from this divine relationship. Ultimately, Bonar reassures that God longs for our return and restoration to Him, highlighting His unwavering desire for communion with His creation.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
John Gill Bible Commentary
Let thy tender mercies come unto me,.... See Gill on Psa 119:41; that I may live; not merely corporeally; though corporeal life is a grant and favour, and the continuance of it; it is owing to the tender mercies of God that men are not consumed: but spiritually; the first principle of spiritual life is from the rich mercy and great love of God; his time of love is a time of life. Here it seems to design the lively exercise of grace, which is influenced, animated, and quickened by the love of God, as faith, hope, and love; or a living comfortably: without the love of God, and a view of it, saints look upon themselves as dead men, forgotten as they are, free among the dead, that are remembered no more; but in the favour of God is life; let but that be shown, let the tender mercies of God come in full flow into the soul, and it will be revived, and live comfortably; and such also shall live eternally, as the fruit and effect of the same love and favour; for thy law is my delight; or "delights" (u); what he exceedingly delighted in, after the inward man, and yet could not live by it, without the mercy, love, and grace of God; see Psa 119:24. (u) "deliciae meae", Montanus, Tigurine versions Cocceius; "oblectationes meae", Gejerus; so Michaelis.
Matthew Henry Bible Commentary
Here, 1. David adores God as the God of nature and the author of his being: Thy hands have made me and fashioned me, Job 10:8. Every man is as truly the work of God's hands as the first man was, Psa 139:15, Psa 139:16. "Thy hands have not only made me, and given me a being, otherwise I should never have been, but fashioned me, and given me this being, this noble and excellent being, endued with these powers and faculties;" and we must own that we are fearfully and wonderfully made. 2. He addresses himself to God as the God of grace, and begs he will be the author of his new and better being. God made us to serve him and enjoy him; but by sin we have made ourselves unable for his service and indisposed for the enjoyment of him; and we must have a new and divine nature, otherwise we had the human nature in vain; therefore David prays, "Lord, since thou hast made me by thy power for thy glory, make me anew by thy grace, that I may answer the ends of my creation and live to some purpose: Give me understanding, that I may learn thy commandments." The way in which God recovers and secures his interest in men is by giving them an understanding; for by that door he enters into the soul and gains possession of it.
Tyndale Open Study Notes
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.