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Psalm One
Hundred Twelve
Psalm 112
Chapter Contents
The blessedness of the righteous.
We have to praise the Lord that there are a people in the
world
who fear him and serve him
and that they are a happy people; which is
owing entirely to his grace. Their fear is not that which love casts out
but
that which love brings in. It follows and flows from love. It is a fear to offend.
This is both fear and trust. The heart touched by the Spirit of God
as the
needle touched with the loadstone
turns direct and speedily to God
yet still
with trembling
being filled with this holy fear. Blessings are laid up for the
faithful and their children's children; and true riches are bestowed on them
with as much of this world's possessions as is profitable for them. In the
darkest hours of affliction and trial
the light of hope and peace will spring
up within them
and seasonable relief shall turn mourning into joy. From their
Lord's example they learn to be kind and full of compassion
as well as just in
all their dealings; they use discretion
that they may be liberal in that
manner which appears most likely to do good. Envy and slander may for a time
hide their true characters here
but they shall be had in everlasting
remembrance. They need not fear evil tidings. A good man shall have a settled
spirit. And it is the endeavour of true believers to keep their minds stayed
upon God
and so to keep them calm and undisturbed; and God has promised them
both cause to do so
and grace to do so. Trusting in the Lord is the best and
surest way of establishing the heart. The heart of man cannot fix any where
with satisfaction
but in the truth of God
and there it finds firm footing.
And those whose hearts are established by faith
will patiently wait till they
gain their point. Compare all this with the vexation of sinners. The happiness
of the saints is the envy of the wicked. The desire of the wicked shall perish;
their desire was wholly to the world and the flesh
therefore when these
perish
their joy is gone. But the blessings of the gospel are spiritual and
eternal
and are conferred upon the members of the Christian church
through
Christ their Head
who is the Pattern of all righteousness
and the Giver of
all grace.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 112
Verse 2
[2] His seed shall be mighty upon earth: the generation of
the upright shall be blessed.
Generation — The posterity.
Verse 3
[3] Wealth and riches shall be in his house: and his
righteousness endureth for ever.
Righteousness — The fruit or reward of his
righteousness
which is God's blessing upon his estate.
Verse 4
[4] Unto the upright there ariseth light in the darkness: he
is gracious
and full of compassion
and righteous.
Darkness — In the troubles and calamities of life.
He — The upright man.
Verse 5
[5] A good man sheweth favour
and lendeth: he will guide
his affairs with discretion.
Lendeth — Gives freely to some
and lends to others according to
the variety of their conditions.
Affairs — His domestick affairs.
Discretion — Not getting his estate unjustly
nor casting it away prodigally
nor yet withholding it from such as need it.
Verse 6
[6] Surely he shall not be moved for ever: the righteous
shall be in everlasting remembrance.
Moved — Though he may for a season be afflicted
yet he shall
not be eternally destroyed.
Verse 7
[7] He shall not be afraid of evil tidings: his heart is
fixed
trusting in the LORD.
Evil tidings — At the report of approaching
calamities.
Verse 9
[9] He hath dispersed
he hath given to the poor; his
righteousness endureth for ever; his horn shall be exalted with honour.
Dispersed — His goods
freely and liberally.
Righteousness — His liberality
or the reward of
it.
Ever — What he gives is not lost
but indeed is the only part
of his estate
which will abide with him to all eternity.
Verse 10
[10] The wicked shall see it
and be grieved; he shall gnash
with his teeth
and melt away: the desire of the wicked shall perish.
The desire — Either of the misery of good men;
or of his own constant prosperity.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
Other Works
TITLE AND
SUBJECT. There is no title to this psalm
but it is evidently a companion
to the hundred and eleventh
and
like it
it is an alphabetical psalm. Even in
the number of verses
and clauses of each verse
it coincides with its
predecessor
as also in many of its words and phrases. The reader should
carefully compare the two psalms line by line. The subject of the poem before
us is—the blessedness of the righteous man
and so it bears the same
relation to the preceding which the moon does to the sun; for
while the first
declares the glory of God
the second speaks of the reflection of the divine
brightness in men born from above. God is here praised for the manifestation of
his glory which is seen in his people
just as in the preceding psalm he was
magnified for his own personal acts. The hundred and eleventh speaks of the
great Father
and this describes his children renewed after his image. The
psalm cannot be viewed as the extolling of man
for it commences with
"Praise ye the Lord; "and it is intended to give to God all the
honour of his grace which is manifested in the sons of God.
DIVISION. The subject is
stated in the first verse
and enlarged upon under several heads from 2 to 9.
The blessedness of the righteousness is set forth by contrast with the fate of
the ungodly in verse 10.
EXPOSITION
Verse
1. Praise ye the LORD. This exhortation is never given too
often; the Lord always deserves praise
we ought always to render it
we are
frequently forgetful of it
and it is always well to be stirred up to it. The
exhortation is addressed to all thoughtful persons who observe the way and
manner of life of men that fear the Lord. If there be any virtue
if there be
any praise
the Lord should have all the glory of it
for we are his
workmanship. Blessed is the man that feareth the Lord. According to the last
verse of Psalm 111
the fear of the Lord is the beginning of wisdom;
this man
therefore
has begun to be wise
and wisdom has brought him present
happiness
and secured him eternal felicity. Jehovah is so great that he is to
be feared and had in reverence of all them that are round about him
and he is
at the same time so infinitely good that the fear is sweetened into filial
love
and becomes a delightful emotion
by no means engendering bondage. There
is a slavish fear which is accursed; but that godly fear which leads to delight
in the service of God is infinitely blessed. Jehovah is to be praised both for
inspiring men with godly fear and for the blessedness which they enjoy in
consequence thereof. We ought to bless God for blessing any man
and especially
for setting the seal of his approbation upon the godly. His favour towards the
God fearing displays his character and encourages gracious feelings in others
therefore let him be praised. That delighteth greatly in his commandments. The
man not only studies the divine precepts and endeavours to observe them
but
rejoices to do so: holiness is his happiness
devotion is his delight
truth is
his treasure. He rejoices in the precepts of godliness
yea
and delights
greatly in them. We have known hypocrites rejoice in the doctrines
but never
in the commandments. Ungodly men may in some measure obey the commandments out
of fear
but only a gracious man will observe them with delight. Cheerful
obedience is the only acceptable obedience; he who obeys reluctantly is
disobedient at heart
but he who takes pleasure in the command is truly loyal.
If through divine grace we find ourselves described in these two sentences
let
us give all the praise to God
for he hath wrought all our works in us
and the
dispositions out of which they spring. Let self righteous men praise
themselves
but he who has been made righteous by grace renders all the praise
to the Lord.
Verse
2. His seed shall be mighty upon earth
that is to say
successive generations of God fearing men shall be strong and influential in
society
and in the latter days they shall have dominion. The true seed of the
righteous are those who follow them in their virtues
even as believers are the
seed of Abraham
because they imitate his faith; and these are the real heroes
of their era
the truly great men among the sons of Adam; their lives are
sublime
and their power upon their age is far greater than at first sight
appears. If the promise must be regarded as alluding to natural seed
it must
be understood as a general statement rather than a promise made to every
individual
for the children of the godly are not all prosperous
nor all
famous. Nevertheless
he who fears God
and leads a holy life
is
as a rule
doing the best he can for the future advancement of his house; no inheritance
is equal to that of an unblemished name
no legacy can excel the benediction of
a saint; and
taking matters for all in all
the children of the righteous man
commence life with greater advantages than others
and are more likely to
succeed in it
in the best and highest sense. The generation of the upright
shall be blessed. The race of sincere
devout
righteous men
is kept up from
age to age
and ever abides under the blessing of God. The godly may be
persecuted
but they shall not be forsaken; the curses of men cannot deprive
them of the blessing of God
for the words of Balaam are true
"He hath
blessed
and I cannot reverse it." Their children also are under the
special care of heaven
and as a rule it shall be found that they inherit the
divine blessing. Honesty and integrity are better cornerstones for an
honourable house than mere cunning and avarice
or even talent and push. To
fear God and to walk uprightly is a higher nobility than blood or birth can
bestow.
Verse
3. Wealth and riches shall be in his house. Understood
literally this is rather a promise of the old covenant than of the new
for
many of the best of the people of God are very poor; yet it has been found true
that uprightness is the road to success
and
all other things being equal
the
honest man is the rising man. Many are kept poor through knavery and
profligacy; but godliness hath the promise of the life that now is. If we
understand the passage spiritually it is abundantly true. What wealth can equal
that of the love of God? What riches can rival a contented heart? It matters
nothing that the roof is thatched
and the floor is of cold stone: the heart
which is cheered with the favour of heaven is "rich to all the intents of
bliss." And his righteousness endureth for ever. Often when gold comes in
the gospel goes out; but it is not so with the blessed man. Prosperity does not
destroy the holiness of his life
or the humility of his heart. His character
stands the test of examination
overcomes the temptations of wealth
survives
the assaults of slander
outlives the afflictions of time
and endures the
trial of the last great day. The righteousness of a true saint endureth for
ever
because it springs from the same root as the righteousness of God
and
is
indeed
the reflection of it. So long as the Lord abideth righteous he will
maintain by his grace the righteousness of his people. They shall hold on their
way
and wax stronger and stronger. There is also another righteousness which
belongs to the Lord's chosen
which is sure to endure for ever
namely
the
imputed righteousness of the Lord Jesus
which is called "everlasting
righteousness
"belonging as it does to the Son of God himself
who is
"the Lord our righteousness."
Verse
4. Unto the upright there ariseth light in the darkness. He
does not lean to injustice in order to ease himself
but like a pillar stands
erect
and he shall be found so standing when the ungodly
who are as a bowing
wall and a tottering fence
shall lie in ruins. He will have his days of
darkness
he may be sick and sorry
poor and pining
as well as others; his
former riches may take to themselves wings and fly away
while even his
righteousness may be cruelly suspected; thus the clouds may lower around him
but his gloom shall not last for ever
the Lord will bring him light in due
season
for as surely as a good man's sun goes down it shall rise again. If the
darkness be caused by depression of spirit
the Holy Ghost will comfort him; if
by pecuniary loss or personal bereavement
the presence of Christ shall be his
solace; and if by the cruelty and malignity of men
the sympathy of his Lord
shall be his support. It is as ordinary for the righteous to be comforted as
for the day to dawn. Wait for the light and it will surely come; for even if
our heavenly Father should in our last hours put us to bed in the dark
we
shall find it morning when we awake. He is gracious
and full of compassion
and righteous. This is spoken of God in the fourth verse of the hundred and
eleventh Psalm
and now the same words are used of his servant: thus we are
taught that when God makes a man upright
he makes him like himself. We are at
best but humble copies of the great original; still we are copies
and because
we are so we praise the Lord
who hath created us anew in Christ Jesus. The
upright man is "gracious
"that is
full of kindness to all
around him; he is not sour and churlish
but he is courteous to friends
kind
to the needy
forgiving to the erring
and earnest for the good of all. He is
also "full of compassion"; that is to say
he tenderly feels
for others
pities them
and as far as he can assists them in their time of
trouble. He does not need to be driven to benevolence
he is brimful of
humanity; it is his joy to sympathize with the sorrowing. He is also said to be
"righteous": in all his transactions with his fellow men he
obeys the dictates of right
and none can say that he goes beyond or defrauds
his neighbour. His justice is
however
tempered with compassion
and seasoned
with graciousness. Such men are to be found in our churches
and they are by no
means so rare as the censorious imagine; but at the same time they are far
scarcer than the breadth of profession might lead us to hope. Lord
make us all
to possess these admirable qualities.
Verse
5. A good man sheweth favour
and lendeth. Having passed
beyond stern integrity into open handed benevolence he looks kindly upon all
around him
and finding himself in circumstances which enable him to spare a
little of his wealth he lends judiciously where a loan will be of permanent
service. Providence has made him able to lend
and grace makes him willing to
lend. He is not a borrower
for God has lifted him above that necessity;
neither is he a hoarder
for his new nature saves him from that temptation; but
he wisely uses the talents committed to him. He will guide his affairs with
discretion. Those who neglect their worldly business must not plead religion as
an excuse
for when a man is truly upright he exercises great care in managing
his accounts
in order that he may remain so. It is sometimes hard to
distinguish between indiscretion and dishonesty; carelessness in business may
become almost as great an evil to others as actual knavery; a good man should
not only be upright
but he should be so discreet that no one may have the
slightest reason to suspect him of being otherwise. When the righteous man
lends he exercises prudence
not risking his all
for fear he should not be
able to lend again
and not lending so very little that the loan is of no
service. He drives his affairs
and does not allow them to drive him; his
accounts are straight and clear
his plans are wisely laid
and his modes of
operation carefully selected. He is prudent
thrifty
economical
sensible
judicious
discreet. Men call him a fool for his religion
but they do not find
him so when they come to deal with him. "The beginning of wisdom" has
made him wise
the guidance of heaven has taught him to guide his affairs
and
with half an eye one can see that he is a man of sound sense. Such persons
greatly commend godliness. Alas
some professedly good men act as if they had
taken leave of their senses; this is not religion
but stupidity. True religion
is sanctified common sense. Attention to the things of heaven does not
necessitate the neglect of the affairs of earth; on the contrary
he who has
learned how to transact business with God ought to be best able to do business
with men. The children of this world often are in their generation wiser than
the children of light
but there is no reason why this proverb should continue
to be true.
Verse
6. Surely he shall not be moved for ever. God has rooted and
established him so that neither men nor devils shall sweep him from his place.
His prosperity shall be permanent
and not like that of the gambler and the
cheat
whose gains are evanescent: his reputation shall be bright and lustrous
from year to year
for it is not a mere pretence; his home shall be permanent
and he shall not need to wander from place to place as a bird that wanders from
her nest; and even his memory shall be abiding
for a good man is not soon
forgotten
and the righteous shall be in everlasting remembrance. They are of a
most ancient family
and not mushrooms of an hour
and their grand old stock
shall be found flourishing when all the proud houses of ungodly men shall have
faded into nothing. The righteous are worth remembering
their actions are of
the kind which record themselves
and God himself takes charge of their
memorials. None of us likes the idea of being forgotten
and yet the only way
to avoid it is to be righteous before God.
Verse
7. He shall not be afraid of evil tidings. He shall have no
dread that evil tidings will come
and he shall not be alarmed when they do
come. Rumours and reports he despises; prophecies of evil
vented by fanatical
mouths
he ridicules; actual and verified information of loss and distress he
bears with equanimity
resigning everything into the hands of God. His heart is
fixed
trusting in the Lord. He is neither fickle nor cowardly; when he is
undecided as to his course he is still fixed in heart: he may change his plan
but not the purpose of his soul. His heart being fixed in solid reliance upon
God
a change in his circumstances but slightly affects him; faith has made him
firm and steadfast
and therefore if the worst should come to the worst
he
would remain quiet and patient
waiting for the salvation of God.
Verse
8. His heart is established. His love to God is deep and true
his confidence in God is firm and unmoved; his courage has a firm foundation
and is supported by Omnipotence. He has become settled by experience
and
confirmed by years. He is not a rolling stone
but a pillar in the house of the
Lord. He shall not be afraid. He is ready to face any adversary—a holy heart
gives a brave face. Until he see his desire upon his enemies. All through the
conflict
even till he seizes the victory
he is devoid of fear. When the
battle wavers
and the result seems doubtful
he nevertheless believes in God
and is a stranger to dismay. Grace makes him desire his enemies' good: though
nature leads him to wish to see justice done to his cause
he does not desire
for those who injure him anything by way of private revenge.
Verse
9. He hath dispersed
he hath given
to the poor. What he
received
he distributed; and distributed to those who most needed it. He was
God's reservoir
and forth from his abundance flowed streams of liberality to
supply the needy. If this be one of the marks of a man who feareth the Lord
there are some who are strangely destitute of it. They are great at gathering
but very slow at dispersing; they enjoy the blessedness of receiving
but
seldom taste the greater joy of giving. "It is more blessed to give than
to receive"—perhaps they think that the blessing of receiving is enough
for them. His righteousness endureth for ever. His liberality has salted his
righteousness
proved its reality
and secured its perpetuity. This is the
second time that we have this remarkable sentence applied to the godly man
and
it must be understood as resulting from the enduring mercy of the Lord. The
character of a righteous man is not spasmodic
he is not generous by fits and
starts
nor upright in a few points only; his life is the result of principle
his actions flow from settled
sure
and fixed convictions
and therefore his
integrity is maintained when others fail. He is not turned about by companions
nor affected by the customs of society; he is resolute
determined
and
immovable. His horn shall be exalted with honour. God shall honour him
the
universe of holy beings shall honour him
and even the wicked shall feel an
unconscious reverence of him. Let it be observed
in summing up the qualities
of the God fearing man
that he is described not merely as righteous
but as
one bearing the character to which Paul refers in the memorable verse
"For scarcely for a righteous man will one die: yet peradventure for a
good man some would even dare to die." Kindness
benevolence
and
generosity
are essential to the perfect character; to be strictly just is not
enough
for God is love
and we must love our neighbour as ourselves: to give
every one his due is not sufficient
we must act upon those same principles of
grace which reign in the heart of God. The promises of establishment and
prosperity are not to churlish Nabals
nor to niggard Labans
but to bountiful
souls who have proved their fitness to be stewards of the Lord by the right way
in which they use their substance.
Verse
10. The tenth and last verse sets forth very forcibly the contrast
between the righteous and the ungodly
thus making the blessedness of the godly
appear all the more remarkable. Usually we see Ebal and Gerizim
the blessing
and the curse
set the one over against the other
to invest both with the
greater solemnity. The wicked shall see it
and be grieved. The ungodly shall
first see the example of the saints to their own condemnation
and shall at
last behold the happiness of the godly and to the increase of their eternal
misery. The child of wrath shall be obliged to witness the blessedness of the
righteous
though the sight shall make him gnaw his own heart. He shall fret
and fume
lament and wax angry
but he shall not be able to prevent it
for God's
blessing is sure and effectual. He shall gnash with his teeth. Being very
wrathful
and exceedingly envious
he would fain grind the righteous between
his teeth; but as he cannot do that
he grinds his teeth against each other.
And
melt away. The heat of his passion shall melt him like wax
and the sun of
God's providence shall dissolve him like snow
and at the last the fire of
divine vengeance shall consume him as the fat of rams. How horrible must that
life be which like the snail melts as it proceeds
leaving a slimy trail
behind. Those who are grieved at goodness deserve to be worn away by such an
abominable sorrow. The desire of the wicked shall perish. He shall not achieve
his purpose
he shall die a disappointed man. By wickedness he hoped to accomplish
his purpose—that very wickedness shall be his defeat. While the righteous shall
endure for ever
and their memory shall be always green; the ungodly man and
his name shall rot from off the face of the earth. He desired to be the founder
of a family
and to be remembered as some great one: he shall pass away and his
name shall die with him. How wide is the gulf which separates the righteous
from the wicked
and how different are the portions which the Lord deals out to
them. O for grace to be blessed of the Lord! This will make us praise him with
our whole heart.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. The hundred and eleventh and the hundred and twelfth psalms
two
very short poems
dating apparently from the latest age of inspired psalmody
present such features of resemblance as to leave no doubt that they came from
the same pen. In structure they are identical; and this superficial resemblance
is designed to call attention to something deeper and more important. The
subject of the one is the exact counterpart of the subject of the other. The
first celebrates the character and works of God; the second
the character and
felicity of the godly man.—William Binnie.
Whole
Psalm. Here are rehearsed the blessings which God is wont to bestow on
the godly. And as in the previous Psalm the praises of God were directly
celebrated
so in this Psalm they are indirectly declared by those gifts which
are conspicuous in those who fear him.—Solomon Gesner.
Whole
Psalm. This psalm is a banquet of heavenly wisdom; and as Basil speaketh
of another part of Scripture
likening it to an apothecary's shop; so may this
book of the psalms fitly be compared; in which are so many sundry sorts of
medicines
that every man may have that which is convenient for his disease.—T.
S.
1621.
Whole
Psalm. The righteousness of the Mediator
I make no doubt
is celebrated
in this psalm; for surely that alone is worthy to be extolled in songs of
praise: especially since we are taught by the Holy Ghost to say
"I will
make mention of thy righteousness
even of thine only." I conclude
therefore
that in this alphabetical psalm
for such is its construction
Christ is "the Alpha and the Omega."—John Fry.
Verse
1. This psalm is a praising of God for blessing the believer
and
the whole Psalm doth prove that the believer is blessed: which proposition is
set down in verse 1
and confirmed with as many reasons as there are verses
following. Whence learn
1.
Albeit
in singing of certain psalms
or parts thereof
there be nothing
directly spoken of the Lord
or to the Lord
yet he is praised when his truth
is our song
or when his works and doctrine are our song; as here it is said
Praise
ye the Lord
and then in the following verses the blessedness of the
believer taketh up all the psalm.
2.
It is the Lord's praise that his servants are the only blessed people in the
world. Praise ye the Lord. Why? because Blessed is the man that
feareth the Lord.
3.
He is not the blessed man who is most observant to catch opportunities to have
pleasure
profit
and worldly preferment
and careth not how he cometh by them:
but he is the blessed man who is most observant of God's will
and careful to
follow it.—David Dickson.
Verse
1. Blessed is the man that feareth the Lord. It is not said
simply
"Blessed is the man who fears": for there is a fear which of
itself produces misery and wretchedness rather than happiness. It has to do
therefore
chiefly with what is feared. To fear when it is not becoming
and
not to fear when fear is proper
these are not blessedness for a man
but
misery and wretchedness. The prophet
therefore
says rightly
"Blessed is
the man that feareth the Lord":and in the 7th and 8th verses he
says of this blessed one that he shall not be afraid of evil tidings.
Therefore
he who fears God and
according to the exhortation of Christ
does
not fear those who can kill the body
he truly may be numbered among the
blessed.—Wolfgang Musculus.
Verse
1. Feareth the Lord. Filial fear is here intended. Whereby we
are both restrained from evil
Pr 3:7; and incited unto well doing
Ec 12:13;
and whereof God alone is the author
Jer 32:39-40; A duty required of every
one
Ps 33:8; Early
1Ki 18:12; Only
Lu 12:5; Continually
Pr 23:17; With
confidence
Ps 115:11; With joyfulness
Ps 119:74; With thankfulness
Re 19:5.—Thomas
Wilson
in "A Complete Christian Dictionary
" 1661.
Verse
1. That delighteth greatly in his commandments. The Hebrew
word Upx
chaphets
is rather emphatic
which is
as it were
to take
his pleasure
and I have rendered it to delight himself. For the
prophet makes a distinction between a willing and prompt endeavour to keep the
law
and that which consists in mere servile and constrained obedience.—John
Calvin.
Verse
1. That delighteth greatly in his commandments—defining what
constitutes the true "fear of the Lord
"which was termed "the
beginning of wisdom
"Ps 111:10. He who hath this true "fear" delights
(Ps 111:2) not merely in the theory
but in the practice of all "the
Lord's commandments." Such fear
so far from being a "hard"
service
is the only "blessed" one (Jer 32:39). Compare the Gospel
commandments
1Jo 3:23-24 Ps 112:3. True obedience is not task work
as
formalists regard religion
but a "delight" (Ps 1:2). Worldly delights
which made piety irksome
are supplanted by the newborn delight in and taste
for the will and ways of God (Ps 19:7-10).—A. R. Fausset.
Verse
1. In his commandments. When we cheerfully practice all that
the Lord requireth of us
love sweetens all things
and it becomes our meat and
drink to do his will. The thing commanded is excellent
but it is sweeter
because commanded by him—"his commandments." A man is
never thoroughly converted till he delighteth in God and his service
and his
heart is overpowered by the sweetness of divine love. A slavish kind of
religiousness
when we had rather not do than do our work
is no fruit of
grace
and cannot evidence a sincere love.—Thomas Manton.
Verse
2. His seed. If any one should desire to leave behind him a
flourishing posterity
let him not think to accomplish it by accumulating heaps
of gold and silver
and leaving them behind him; but by rightly recognising God
and serving Him; and commending his children to the guardianship and protection
of God.—Mollerus.
Verse
2. The generation of the upright—the family; the children—shall
be blessed. Such promises are expected to be fulfilled in general;it
is not required by any proper rules of interpreting language that this should
be universally and always true.—Albert Barnes.
Verse
2. The generation of the upright shall be blessed. Albeit
few do believe it
yet is it true
that upright dealing hath better fruits than
witty projecting and cunning catching.—David Dickson.
Verses
2-3. It is probable that Lot thought of enriching his family when he chose
the fertile plains of wicked Sodom
yet the event was very different; but
Abraham "feared the Lord
and delighted greatly in his commandments
"and his descendants were "mighty upon earth." And thus
it will generally be
in every age
with the posterity of those who imitate the
father of the faithful; and their disinterested and liberal conduct shall
prove
in the event
a far preferable inheritance laid up for their children
than gold and silver
houses and lands
would have been.—Thomas Scott.
Verse
3. Wealth and riches shall be in his house
and his righteousness
endureth for ever. He is not the worse for his wealth
nor drawn aside by
the deceitfulness of riches
which yet is hard and happy.—John Trapp.
Verse
3. In the lower sense
we may read these words literally of abundant
wealth bestowed on the righteous by God
and used
not for pride and luxury
but for continual works of mercy
whence it is said of the person so enriched
that his righteousness endureth for ever. But the higher meaning bids us see
here those true spiritual riches which are stored up for the poor in spirit
often most needy in the prosperity of the world; and we may come at the truest
sense by comparing the words wherein the great apostle describes his own
condition
"As poor
yet making many rich; as having nothing
and yet
possessing all things." 2Co 6:10. For who can be richer than he who is
heir of God and joint heir with Jesus Christ?—Agellius
Chrysostom
and
Didymus
in Neale and Littledale.
Verse
3. His righteousness endureth for ever. It seems a bold thing
to say this of anything human
and yet it is true; for all human righteousness
has its root in the righteousness of God. It is not merely man striving to copy
God. It is God's gift and God's work. There is a living connexion between the
righteousness of God and the righteousness of man
and therefore the
imperishableness of the one appertains to the other also. Hence the same thing
is affirmed here of the human righteousness which in Ps 111:3 is affirmed of
the Divine.—J. J. S. Perowne.
Verse
3. His righteousness endureth for ever. We are justified
before God by faith only: Ro 3:4: but they are righteous before men
who live
honestly
piously
humbly
as the law of God requires. Concerning this
righteousness the Psalmist says that it endureth for ever
while the feigned
and simulated uprightness of hypocrites is abominable before God
and with men
speedily passes away.—Solomon Gesner.
Verse
4. Unto the upright there ariseth light in the darkness. The
arising of light out of darkness
although one of the most common
is one of
the most beautiful
as it is one of the most beneficent natural phenomena. The
sunrise is a daily victory of light over darkness. Every morning the darkness
flees away. Heavy sleepers in the city are not apt to be very well acquainted
with the rising sun. They know the tender beauties of the dawning
and the
glories of sunrise by poetical description
or by the word of others. The light
has fully come
and the day has long begun its work
especially if it be summer
time
before ordinary citizens are awake; and
unless on some rare occasions
the millions of men who
every day
see more or less the fading of the light
into the dark
never see the rising of the light out of the dark again; and
perhaps
seldom or never think with what thankfulness and joy it is hailed by those who
need it—by the sailor
tempest tossed all night
and driven too near the
sandbank or the shore; by the benighted traveller lost in the wood
or in the
wild
who knows not south from north until the sun shall rise; by the night
watcher in the sick room
who hears
and weeps to hear
through the weary
night
the moaning of that old refrain of sorrow
"Would God it were
morning!" What intensity of sorrow
fear
hope
there may be in that
expression
"more than they that watch for the morning; I say
more than
they that watch for the morning"! Now I make no doubt that there is at
least somewhat of that more intense meaning carried up into the higher region
of spiritual experience
and expressed by the text
"Unto the upright
there ariseth light in the darkness." ...Sincerity: an honest desire to
know the truth: readiness to make any sacrifice in order to the knowledge:
obedience to the truth so far as it is known already—these will bring the light
when nothing else will bring it.—Alexander Raleigh
in "The Little
Sanctuary and other Meditations
" 1872.
Verse
4. Unto the upright there ariseth light in the darkness. The
great lesson taught by this simile is the connection which obtains between
integrity of purpose and clearness of perception
insomuch that a duteous
conformity to what is right
is generally followed up by a ready and luminous
discernment of what is true. It tells us that if we have but grace to do as we
ought
we shall be made to see as we ought. It is a lesson repeatedly affirmed
in Scripture
and that in various places both of the Old and New Testament:
"The path of the just is as the shining light
that shineth more and more
unto the perfect day"; "The righteousness of the upright shall
deliver them"; "Light is sown for the righteous
and gladness for the
upright in heart"; or still more specifically
"To him that ordereth
his conversation aright will I shew the salvation of God."—Thomas
Chalmers
1780-1847.
Verse
4. Unto the upright there ariseth light in the darkness: that
is
comfort in affliction. He hath comforted others in affliction
and been
light to them in their darkness
as is showed in the latter end of the fourth
verse
and in the fifth
and therefore by way of gracious retaliation
the Lord
will comfort him in his affliction
and command the light to rise upon him in
his darkness.—Joseph Caryl.
Verse
4. Light. Darkness. While we are on earth
we are subject to
a threefold "darkness"; the darkness of error
the darkness of
sorrow
and the darkness of death. To dispel these
God visiteth us
by his
Word
with a threefold "light"; the light of truth
the light
of comfort
and the light of life.—George Horne.
Verse
4. Gracious
and full of compassion
and righteous—attributes
usually applied to God
but here said of "the upright."
The children of God
knowing in their own experience that God our Father is "gracious
full of compassion
and righteous
"seek themselves to be the same
towards their fellow- men from instinctive imitation of him (Mt 5:45
48; Eph
5:8; Lu 6:36).—A. R. Fausset.
Verse
5. A good man sheweth favour
etc. Consider that power to do
good is a dangerous ability
unless we use it. Remember that it is God who
giveth wealth
and that he expects some answerable return of it. Live not in
such an inhuman manner as if Nabal and Judas were come again into the world.
Think frequently and warmly of the love of God and Jesus to you. You will not
deny your crumbs to the miserable
when you thankfully call to mind that Christ
gave for you his very flesh and blood. Consider as one great end of poverty is
patience
so one great end of wealth is charity. Think how honourable it is to
make a present to the great King of the world; and what a condescension it is
in his all sufficiency to do that good by us
which he could so abundantly do
without us.—Thomas Tenison
1636-1715.
Verse
5. Lendeth. The original word here
hwl
lavah
means
to join oneself to any one; to cleave to him; then to form the union which is
constituted between debtor and creditor
borrower and lender. Here it is used
in the latter sense
and it means that a good man will accommodate another—a
neighbour—with money
or with articles to be used temporarily and returned
again. A man who always borrows is not a desirable neighbour; but a man who
never lends—who never is willing to accommodate—is a neighbour that no one
would wish to live near—a crooked
perverse
bad man. True religion will always
dispose a man to do acts of kindness in any and every way possible.—Albert
Barnes.
Verse
5. Charity though it springs in the heart should be guided by the
head
that it may spread itself abroad to the best advantage. He will guide his
affairs with discretion
and no affairs are so properly the good man's own as
the dispensation and stewardship of those blessings which God has entrusted him
with
for "it is required in stewards that a man be found faithful."—Michael
Cox
1748.
Verse
5. He will guide his affairs with discretion. Just as a
steward
servant
or agent in any secular concern has to feel that his mind is
his master's
as well as his hands
and that his attention
thought
tact
and
talent
should be vigorously and faithfully given to the interests of his
employer; so the Christian stewardship of money
demands on the part of God's
servant
in respect to every form of its use and disposal
the exercise of
reflection; a reference to conscience; the recollection of responsibility to
God; attention to the appeals of humanity as addressed to the ear of justice
and love. Everything is to be weighed as in the balance of the sanctuary; a
decision formed; and then energy
skill
schemes
and plans wisely constructed
prudential limitations or beneficent liberality as may seem best. Spending
saving
giving
or lending
all being done so as best to meet what may be felt
to be the Master's will
and what may best evince at once the wisdom and the
fidelity of his servant.—Thomas Binney
in "Money: a Popular Exposition
in Rough Notes
" 1865.
Verse
5. Discretion. There is a story
concerning divers ancient
Fathers
that they came to St. Anthony
enquiring of him
what virtue did by a
direct line lead to perfection
that so a man might shun the snares of Satan.
He bade every one of them speak his opinion; one said
watching and sobriety;
another said
fasting and discipline; a third said
humble prayer; a fourth
said
poverty and obedience; and another
piety and works of mercy; but when
every one had spoken his mind
his answer was
That all these were excellent
graces indeed
but discretion was the chief of them all. And so beyond doubt it
is; being the very Auriga virtutum
the guide of all virtuous and
religious actions
the moderator and orderer of all the affections; for
whatsoever is done with it is virtue
and what without it is vice. An ounce of
discretion is said to be worth a pound of learning. As zeal without knowledge
is blind
so knowledge without discretion is lame
like a sword in a madman's
hand
able to do much
apt to do nothing. Tolle hanc et virtus vitium erit.
He that will fast must fast with discretion
he must so mortify that he does
not kill his flesh; he that gives alms to the poor
must do it with discretion
Omni petenti non omnia petenti—to every one that doth ask
but not
everything that he doth ask; so likewise pray with discretion
observing place
and time; place
lest he be reputed a hypocrite; time
lest he be accounted a
heretic. Thus it is that discretion is to be made the guide of all religious
performances.—Quoted by John Spencer
1658.
Verse
6. What doth the text say? The righteous (that is the bountiful) shall
be in everlasting remembrance. God remembers our good deeds
when he
rewards them (as he does our prayers
when he hears them). If to remember
then
be to reward
an everlasting reward is our everlasting remembrance... Now
in those who are to be partakers of mercy
the divine wisdom requires this
congruity
that they be such as have been ready to show mercy to others.—Joseph
Mede
1586-1638.
Verse
6. The righteous shall be in everlasting remembrance. The
stately and durable pyramids of Egypt have not transmitted to posterity even
the names of those buried in them. And what has even embalming done
but tossed
them about
and exposed them to all the world as spectacles to the curious
of
meanness
or horror? But the piety of Abraham
of Jacob
of David and Samuel
of Hezekiah
Josiah and others
is celebrated to this very day. So when
pyramids shall sink
and seas cease to roll
when sun and moon and stars shall
be no more
"the righteous shall be in everlasting remembrance."—John
Dun
1790.
Verse
7. He shall not be afraid of evil tidings. How can you
affright him? Bring him word his estate is ruined; "yet my inheritance is
safe
"says he. Your wife
or child
or dear friend is dead; "yet my
Father lives." You yourself must die; "well
then
I go home to my
Father
and to my inheritance." For the public troubles of the Church
doubtless it is both a most pious and generous temper
to be more deeply affected
for these than for all our private ones; and to sympathise in the common
calamities of any people
but especially of God's own people
hath been the
character of men near unto him. Observe the pathetic strains of the prophet's
bewailing
when he foretells the desolation even of foreign kingdoms
much more
of the Lord's chosen people
still mindful of Sion
and mournful of her
distresses. (Jer 9:1
and the whole Book of Lamentations.) Yet even in this
with much compassion
there is a calm in a believer's mind; he finds amidst all
hard news
yet still a fixed heart
trusting
satisfied in this
that
deliverance shall come in due time
Ps 102:13
and that in those judgments that
are inflicted
man shall be humbled and God exalted
Isa 2:11
15
16; and that
in all tumults and changes
and subversion of states
still the throne of God
is fixed
and with that the believer's heart likewise
Ps 93:2. So Ps 29:10.—Robert
Leighton.
Verse
7. He shall not be afraid
etc. If a man would lead a happy
life
let him but seek a sure object for his trust
and he shall be safe: He
shall not be afraid of evil tidings: his heart is fixed
trusting in the
Lord. A man that puts his confidence in God
if he hears bad news of
mischief coming towards him
as suppose a bad debt
a loss at sea
accidents by
fire
tempests
or earthquakes
as Job had his messenger's of evil tidings
which came thick and threefold upon him
yet he is not afraid
for his heart is
fixed on God: he hath laid up his confidence in God
therefore his heart is
kept in an equal poise; he can say
as Job
"The Lord gave
and the Lord
hath taken away; blessed be the name of the Lord
"Job 1:21. His comforts
did not ebb and flow with the creature
but his heart was fixed
trusting in
the Lord.—Thomas Manton.
Verse
7 (first clause). The good man will not be alarmed by any report of
danger
whilst the dishonest man
conscious of his wickedness
is always in a
state of fear.—George Phillips.
Verse
7. His heart is fixed
or prepared
ready
and in arms for
all services; resolved not to give back
able to meet all adventures
and stand
its ground. God is unchangeable; and therefore faith is invincible
for it sets
the heart on him; fastens it there on the rock of eternity; then let winds blow
and storms arise
it cares not.—Robert Leighton.
Verse
7. His heart is fixed—established fearlessly. So Moses
with
the Red Sea before and the Egyptian foes behind (Ex 14:13); Jehoshaphat before
the Ammonite horde of invaders (2Ch 20:12
15
17); Asa before Zerah
the
Ethiopian's "thousand thousand
and three hundred chariots" (2Ch
14:9-12). Contrast with the persecuted David's fearless trust
Saul's panic
stricken feeling at the Philistine invasion
inasmuch as he repaired for help
to a witch. How bold were the three youths in prospect of Nebuchadnezzar's
fiery furnace! How fearless Stephen before the council! Basilius could say
in
answer to the threats of Caesar Valens
"such bug bears should be set
before children." Athanasius said of Julian
his persecutor
"He is a
mist that will soon disappear."—A. R. Fausset.
Verse
7. Trusting in the Lord
I need not prove that a man can have
no other sure comfort and support. For what can he confide in? His treasure?
This may soon be exhausted
or it may awaken the avarice or ambition of a
powerful enemy
as Hezekiah's did the king of Babylon
and so instead of being
a defence
prove the occasion of his ruin. Can he confide in power?
Alas
he knows that when this is grown too big to fall by any other hands
it
generally falls by its own. Can he finally confide in worldly wisdom?
Alas
a thousand unexpected accidents
and unobserved latent circumstances
cross and frustrate this
and render the Ahithophels not only unfortunate
but
often contemptible too.—Richard Lucas
1648-1715.
Verse
8. His heart is established. Happy surely
is the man whose
heart is thus established. Others may be politic
he only is wise; others may
be fortunate
he only is great; others may drink deeper draughts of sensual
pleasure
he only can eat of the tree of life
which is in the midst of the
paradise of God. He is an image of that great Being whom he trusts...and in the
midst of storms
and thunders
and earthquakes sits himself serene and
undisturbed
bidding the prostrate world adore the Lord of the universe.—George
Gleig
1803.
Verse
8. Until he see his desire upon his enemies. His faith will
not fail
nor shrink
nor change
while one by one his enemies are brought to
the knowledge of the truth and the love of Christ
and he shall see his heart's
desire fulfilled upon them
even that they may be saved.—Plain Commentary.
Verse
8. Until he see his desire upon his enemies. Or
according to
the original
Until he looks upon his oppressors; that is
till he
behold them securely
and
as we say
confidently looks in their faces; as being
now no longer under their power
but being freed from their tyranny and
oppression.—Thomas Fenton.
Verse
9. When all the flashes of sensual pleasure are quite extinct
when
all the flowers of secular glory are withered away; when all earthly treasures
are buried in darkness; when this world
and all the fashion of it
are utterly
vanished and gone
the bountiful man's state will be still firm and
flourishing
and "his righteousness shall endure for ever."
His horn shall be exalted with honour. A horn is an emblem of power; for
it is the beast's strength
offensive and defensive: and of plenty
for
it hath within it a capacity apt to contain what is put into it; and of sanctity
for in it was put the holy oil
with which kings were consecrated; and of dignity
both in consequence upon the reasons mentioned (as denoting might
and
influence
and sacredness accompanying sovereign dignity) and because also it
is an especial beauty and ornament to the creature which hath it; so that this
expression
"his horn shall be exalted with honour
"may be
supposed to import that an abundance of high
and holy
of firm and solid
honour shall attend upon the bountiful person ... God will thus exalt the
bountiful man's horn even here in this world
and to an infinitely higher pitch
he will advance it in a future state.—Isaac Barrow
1630-1677.
Verse
9. For ever. The Hebrew phrase in this text is not Mlwel
in
seculum
which is sometimes used of a limited eternity
but del
in
eternum
which seems more expressive of an endless duration
and is the
very same phrase whereby the duration of God's righteousness is expressed in
the foregoing psalm at the third verse.—William Berriman
1688-1749.
Verses
9-10. These words are an enlargement of the character
begun at the
first verse
of the blessed man that feareth the Lord
that delighteth greatly
in his commandments. The author closes that character with an amiable
description of his charity
and so leaves on our minds a strong impression
that benevolence of heart when displayed in the benefaction of the hand is the
surest mark and fairest accomplishment of a moral and religious mind; which
whether it rewards the worthy
or relieves the unworthy object
is the noblest
imitation of the dealings of God with mankind. For he rewardeth the good if any
can be called so but himself
(though the name good is but God
spread out). He beareth even with the wicked and stretcheth out his hand to
save even them.—Michael Cox.
Verse
10. The wicked. The word evr
the wicked
is used
emphatically
by the Jews
to denote him who neither gives to the poor himself
nor can endure to see other people give; while he who deserves but one part of
this character is only said to have an evil eye in regard of other people's
substance
or in regard of his own.—Mishna.
Verse
10. The wicked shall see it and be grieved
etc. The sight of
Christ in glory with his saints
will
in an inexpressible manner torment the
crucifiers of the one
and the persecutors of the other; as it will show them
the hopes and wishes of their adversaries all granted to the full
and all
their own "desires" and designs for ever at an end; it will excite
envy which must prey upon itself
produce a grief which can admit of no
comfort
give birth to a worm which can never die
and blow up those fires
which nothing can quench.—George Horne.
Verse
10. The wicked shall see it
and be grieved
etc. It is the
property of the Devil
not to mistake the nature of virtue
and esteem it
criminal
but to hate it for this reason
because it is good
and therefore
most opposite to his designs. The wicked
as his proper emissaries
resemble
him in this
and grieve to have the foulness of their vices made conspicuous by
being placed near the light of virtuous example...They may
like the giants of
ancient fable
attempt a romantic war with heaven; but all their preparations
for that purpose must recoil with double force upon themselves
and cover them
with shame and confusion...If such be the effect of their malice in the present
life
that
instead of injuring those they rage against
it usually turns to
their own vexation
how much more
when the scene shall open in the life to
come... They shall continue then to gnash their teeth (the wretched amusement
of that cursed state) as well in grief and anguish for their own torments
as
in rage and envy at the abundant honour which is done the saints.—William
Berriman.
Verse
10. The wicked shall see it
and be grieved; that is
he shall
have secret indignation in himself to see matters go so; he shall gnash with
his teeth
and melt away. Gnashing of teeth is caused by vexing the heart; and
therefore it follows
he melts away; which notes (melting is from the heart) an
extreme heat within. The sense is very suitable to that of Eliphaz (Job 5:2)
"wrath slayeth the foolish
"or wrath makes him melt away
it melts
his grease with chafing
as we say of a man furiously vexed. Hence that
deplorable condition of the damned
who are cast out of the presence of God for
ever
is described by "weeping
and wailing
and gnashing of teeth";
which imports not only pain
but extreme vexing at
or in themselves. These
finally impenitent ones shall be slain for ever with their own wrath
as well
as with the wrath of God.—Joseph Caryl.
Verse
10. The wicked shall see it. The psalm which speaks of the
blessedness of the saints also bears solemn testimony to the doom of the
wicked. Cowper sings as if this verse was before his eyes.
...The
same word
that like the polished share
Ploughs up the roots of a believer's care
Kills
too
the flowery weeds wherever they grow
That bind the sinner's Bacchanalian brow.
Oh that unwelcome voice of heavenly love
Sad messenger of mercy from above
How does it grate upon his thankless ear
Crippling his pleasures with the cramp of fear.
His will and judgment at continual strife
That civil war embitters all his life;
In vain he points his powers against the skies
In vain he closes or averts his eyes;
Truth will intrude.
Verse
10. He shall gnash with his teeth. An enraged man snaps his
teeth together
as if about to bite the object of his anger. Thus in the book Ramyanum
the giant Ravanan is described as in his fury gnashing together his
"thirty-two teeth!" Of angry men it is frequently said
"Look at
the beast
how he gnashes his teeth!" "Go near that fellow!
not I
indeed! he will only gnash his teeth."—Joseph Roberts.
Verse
10. He shall gnash with his teeth
and melt away. The effect
of envy
which consumes the envious. Thus the poet: "Envy is most hateful
but has some good in it
for it makes the eyes and the heart of the envious to
pine away."—John Le Clerc
1657-1736.
HINTS TO THE
VILLAGE PREACHER
Verse
1. "Praise ye the LORD."
1.
Who should be praised? Not man
self
wealth
etc.
but God only.
2.
Who should praise him? All men
but specially his people
the blessed ones
described in this psalm.
3.
Why should they do it? For all the reasons mentioned in succeeding verses.
4.
How should they do it? Chiefly by leading such a life as is here described.
Verse
1 (second clause).
1.
Fear of the Lord; what it is.
2.
Its connection with the delight mentioned.
3.
The qualities in the commandments which excite delight in God fearing minds.
Verse
2. The real might of the holy seed and their true blessedness.
Verse
3. The riches of a Christian: content
peace
security
power in
prayer
promises
providence
yea
God himself.
Verse
3. The enduring character of true righteousness.
1.
Based on eternal principles.
2. Growing out of an incorruptible seed.
3. Sustained by a faithful God.
4. United to the ever living Christ.
Verse
3. Connection of the two clauses—How to be wealthy and righteous.
Note the following verses
and show how liberality is needful if rich men would
be righteous men.
Verse
4 (whole verse).
1.
The upright have their dark times.
2. They shall receive comfort.
3. Their own character will secure this.
Verse 4 (first clause).
1.
The character of the righteous: "upright
" "gracious
"etc.
2.
His privilege.
(a)
Light as well as darkness.
(b)
More light than darkness.
(c)
Light in darkness: inward light in the midst of surrounding darkness. Light
seen above
when all is dark below. Even darkness itself becomes the harbinger
of day.—G. R.
Verse
4 (last clause). A Trinity of excellencies found in true
Christians
in Christ
and in God: their union forms a perfect character when
they are well balanced. Show how they are exemplified in daily life.
Verse
5.
1.
A good man is benevolent
but a benevolent man is not always good.
2.
A good man is prudent
but a prudent man is not always a good man. There must
first be goodness and then its fruits. "Make the tree good
"etc.—G.R.
Verse
5. "Lending."
1.
It is to be done.
2.
It is to be done as a favour; borrowing is seeking alms.
3.
It should be done very discreetly. Add to this a homily on borrowing and
repaying.
Verse
6.
1.
In this life the Christian is
a.
Steadfast;
b. Calm;
c. Unconquerable: and
2.
When this life is over his memory is
a.
Beloved;
b. Influential;
c. Perpetual.
Verse
6.
1.
The character of the righteous is eternal: "surely
" etc.
2. His influence upon others is eternal: "shall be had
" etc.—G.R.
Verse
7.
1.
"He shall not be afraid
"etc.: peaceful.
2. "His heart is fixed": restful.
3. "Trusting in the Lord": trustful; the cause of the former.
Verse
7.
1.
The waves: "evil tidings."
2. The steady ship: "he shall not be afraid."
3. The anchor: "his heart is fixed
trusting."
4. The anchorage: "in the Lord."
Verse
8. Heart establishment
the confidence which flows from it
the
sight which shall be seen by him who possesses it.
Verse
8.
1.
The security of the righteous: "his heart is established."
2. His tranquillity: "he shall not be afraid; "and
3. His expectancy: "until
"etc.—G.R.
Verse
9. Benevolence: its exercise in alms giving
its preserving influence
upon character
and the honour which it wins.
Verse
10.
1.
What the wicked must see
and its effect upon them.
2. What they shall never see (their desire)
and the result of their
disappointment.
WORK UPON THE
HUNDRED AND TWELFTH PSALM
An
Exposition upon the 112 Psalme. The high way to everlasting blessednesse.
Written for the benefit of God's Church. By T. S. . . . London
1621. (8vo.
This exposition is upon the first two verses of the Psalm only.)
── C.H. Spurgeon《The Treasury of David》