Let thy mercies come also unto me, O Lord - This commences a new portion of the psalm, in which each verse begins with the letter Vau (ו v, or "v"). There are almost no words in Hebrew that begin with this letter, which is properly a conjunction, and hence, in each of the verses in this section of the psalm Psa 119:41-48 the beginning of the verse is in the original a conjunction - .ו This does not here indicate a connection, as with us the conjunction "and" would naturally do; but is a mere artificial arrangement in order that the verse may begin with that letter, and it in no manner affects the sense. The phrase "Let thy mercies come" is literally, "and thy mercies shall come," or "and let thy mercies come." That is, Let thy mercy be manifested to me; let me experience thy mercy and thy favor.

Even thy salvation - mercy connected with salvation, or that leads to salvation.

According to thy word - According to the promises of thy word; according to the arrangements which thou hast made, and hast revealed. The only hope of mercy is that which is held out in the word of God.

Let thy mercies come - Let me speedily see the accomplishment of all my prayers! Let me have thy salvation - such a deliverance as it becomes thy greatness and goodness to impart. Let it be according to thy word - thy exceeding great and precious promises.

VAU.--The Sixth Part.

VAU. Let thy mercies come also unto me, O Lord,.... Meaning not his providential mercies, but his special mercies and favours; his mercies of old, which were upon his heart and thoughts from everlasting; the sure mercies of David, or the blessings of the everlasting covenant; the spiritual blessings, wherewith the saints are blessed in Christ; the grace that was given to them in him, before the world was: these are desired by the psalmist to be remembered, shown, communicated, and applied unto him, and, as it were, that they might come into his heart and soul; which is done when the love of God is shed abroad there, when full flows of it come in, and all grace is made to abound, and every want is supplied;

even thy salvation, according to thy word; not temporal, but spiritual and eternal salvation; which God has appointed his people to, secured for them in covenant, promised them in Christ, whom he sent to work it out, and which is in him; and which in the effectual calling comes to the soul, being brought near and applied to a sensible sinner by the Spirit of God. Here a fresh view of interest in it, a fresh visit with it, and a restoration of the joys of it, are desired; and which salvation flows from the abundant mercy and free favour of God in Christ; and is, according to his word of promise, spoken by the mouth of all his holy prophets, from the beginning of the world; and may here respect the particular word of promise made to David, that God would put away his sin, and save him, and that he should not die, 2 Samuel 12:13; or his word of promise in general, to all that seek and call upon the Lord, that they shall find grace and mercy, and be saved everlastingly.

41 Let thy mercies come also unto me, O Lord, even thy salvation, according to thy word.

42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.

43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.

44 So shall I keep thy law continually for ever and ever.

45 And I will walk at liberty: for I seek thy precepts.

46 I will speak of thy testimonies also before kings, and will not be ashamed.

47 And I will delight myself in thy commandments, which I have loved.

48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.

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.

Psalm 119:41

"Let thy mercies come also unto me, O Lord." He desires mercy as well as teaching, for he was guilty as well as ignorant. He needed much mercy and varied mercy, hence the request is in the plural. He needed mercy from God rather than from man, and so he asks for "thy mercies." The way sometimes seemed blocked, and therefore he begs that the mercies may have their way cleared by God, and may "come" to him. He who said, "Let there be light," can also say, "Let there be mercy." It may be that under a sense of unworthiness the writer feared lest mercy should be given to others, and not to himself; he therefore cries, "Bless me, even me also, O my Father." Viewed in this light the words are tantamount to our well-known verse -

"Lord, I hear of showers of blessing

Thou art scattering, full and free;

Showers, the thirsty land refreshing;

continued...

The eightfold Vav. He prays for the grace of true and fearlessly joyous confession. The lxx renders Psalm 119:41: καὶ ἔλθοι ἐπ ̓ ἐμε ̓ τὸ ἔλεός σου; but the Targum and Jerome rightly (cf. Psalm 119:77, Isaiah 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 equals 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). Psalm 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 Psalm 119:149; in proof of which, compare Psalm 119:156 and Psalm 119:175), his confidence takes its stand upon them. The futures which follow from Psalm 119:44 to Psalm 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 Psalm 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 Psalm 119:48 is an expression of fervent longing desire, as in connection with prayer, Psalm 28:2; Psalm 63:5; Psalm 134:2; Psalm 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.

VAU. Let thy {a} mercies come also unto me, O LORD, even thy salvation, according to thy word.

(a) He shows that God's mercy and love is the first reason for our salvation.

VAU. (Ps 119:41-48).

41-44. The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.

119:41-48 Lord, I have by faith thy mercies in view; let me by prayer prevail to obtain them. And when the salvation of the saints is completed, it will plainly appear that it was not in vain to trust in God's word. We need to pray that we may never be afraid or ashamed to own God's truths and ways before men. And the psalmist resolves to keep God's law, in a constant course of obedience, without backsliding. The service of sin is slavery; the service of God is liberty. There is no full happiness, or perfect liberty, but in keeping God's law. We must never be ashamed or afraid to own our religion. The more delight we take in the service of God, the nearer we come to perfection. Not only consent to his law as good, but take pleasure in it as good for us. Let me put forth all the strength I have, to do it. Something of this mind of Christ is in every true disciple.