Psalms Chapter 112:1-10 Antique Commentary Quotes

John Calvin
Psa 112:1
1Blessed is the man that feareth Jehovah Although the prophet begins with an exhortation, he has, as I have already pointed out, something farther in view, than simply the calling upon the faithful to praise God. To practice wickedness, and perpetrate injustice, is, in all quarters, accounted a great happiness; and, although integrity may be occasionally praised, nevertheless, there is scarcely one among a hundred who pursues it, because all imagine that they will be miserable unless, by one means or another, they seize as booty every thing which comes in their way. In opposition to this, the prophet tells us that more advantage is to be expected from God’s paternal regard, than from the inflicting of every species of injury, and the perpetrating of every kind of injustice in our power; and by setting before us the certain hope of reward, he calls us back to the practice of equity and beneficence. The following is the analysis which I give of the verse: Blessed is the man that feareth the Lord, and delighteth himself in his commandments; and thus, by the second clause of the verse, the prophet specifies in what the fear of God consists. And that the addition of this explanatory clause is called for, is quite apparent from what we remarked towards the conclusion of the preceding psalm. For, while the law is boldly contemned by mankind, yet nothing is more common than to pretend that they fear God. Such impiety is well refuted by the prophet, when he acknowledges none as belonging to the worshippers of God, but he who endeavors to keep his law. The Hebrew verb חפף, chaphets, is rather emphatical, which is, as it were, to take his pleasure, and I have rendered to delight himself For the prophet makes a distinction between a willing and prompt endeavor to keep the law, and that which consists in mere servile and constrained obedience. We must, therefore, cheerfully embrace the law of God, and that, too, in such a manner, that the love of it, with all its sweetness, may overcome all the allurements of the flesh, otherwise, mere attention to it will be unavailing. Hence a man cannot be regarded as a genuine observer of the law, until he has attained to this — that the delight which he takes in the law of God renders obedience agreeable to him. I now resume the consideration of the passage at large. The prophet, in affirming that the worshippers of God are happy, guards us against the very dangerous deception which the ungodly practice upon themselves, in imagining that they can reap a sort of happiness, I know not what, from doing evil.

Adam Clarke
Psa 112:1
Blessed is the man that feareth the Lord – This seems to be the continuation of the preceding Psalm: there it was asserted that the beginning of wisdom was the fear of the Lord; and here the blessedness of the man who thus fears is stated.

That delighteth greatly – It is not enough to fear God, we must also love him: fear will deter us from evil; love will lead us to obedience. And the more a man fears and loves God, the more obedient will he be; till at last he will delight greatly in the commandments of his Maker.

John Calvin
Psa 112:2
2His seed shall be powerful For the purpose of confirming the statement which he advanced respecting the happiness of the man that fears Jehovah and takes delight in his commandments, the prophet enumerates the tokens of God’s loving-kindness, which he is wont to bestow upon his worshippers. And, in the first place, he says that God’s fatherly kindness is not confined to their own persons, it also extends to their posterity: agreeably to what is said in the law, “I am merciful to a thousand generations, towards them that love me and keep my commandments,” Exo_34:7. And in Psa_103:8, and other passages, we have formerly adverted to this doctrinal statement. As, however, not a few are disposed to pervert this doctrine, by applying it as the standard according to which God dispenses his temporal favors, it is therefore proper to bear in mind what I have said in Psa_37:25, that these are bestowed according to the manner, and in the measure, which God pleases. Sometimes it happens that a good man is childless; and barrenness itself is considered a curse of God. Again, many of God’s servants are oppressed with poverty and want, are borne down under the weight of sickness, and harassed and perplexed with various calamities. It is therefore necessary to keep this general principle in view, That God sometimes bestows his bounty more profusely, and, at other times, more sparingly, upon his children, according as he sees it to be most for their good; and, moreover, he sometimes conceals the tokens of his kindness, apparently as if he had no regard for his people at all. Still, amid this perplexity, it constantly appears that these words were not uttered in vain, the righteous and their offspring are blessed God very frequently blasts the vain hopes of the ungodly, whose sole object is to bear rule in the world, and to raise their children to places of wealth and honor. On the other hand, as the faithful are satisfied with bringing up their children in the fear of God, and contented to live sparingly, God, as it were with an outstretched hand, exalts them to honor. Add to this, that anciently, under the law, the truth of this doctrine was more evident; because it was requisite for a people inexperienced and feeble, to be trained gradually, by means of temporal benefits, to entertain a better hope. And in our times, but for our vices, God’s temporal kindness would shine more brightly upon us. For experience demonstrates that what is immediately subjoined does not uniformly hold true, wealth and riches shall be in the houses of the righteous It is no uncommon occurrence for the virtuous and holy to suffer hunger, and to be in want even of the most homely fare; and, for this reason, it would not be for their good were God to bestow more earthly benefits upon them. In afflicting circumstances, numbers of them would be incapable of behaving in a manner becoming their profession. In the meantime, we may observe, that the grace which the prophet commends appears principally in this, that the good and sincere are satisfied with their humble estate, whereas no portion, however large, even to the extent of the world itself, will content the ungodly worldling. The old adage holds true, That the covetous wants that which he has, as well as that which he has not; because he is master of nothing, and is the slave of his own wealth. In connection with this clause must also be taken that which follows, the righteousness of good men endureth for ever This, in fact, constitutes the true and proper difference between the godly and ungodly; because the latter may, for a time, hoard up immense wealth; yet, all that shall, according to the words of the prophet, “suddenly vanish away at the blast of the Almighty,” Hag_1:9. And we daily see that what has been acquired by violence and deceit, becomes the prey and property of others. But, to the faithful, their integrity is the best and surest preserver of God’s blessings.

Albert Barnes
Psa 112:2
His seed shall be mighty upon earth – His children; his posterity. That is, they shall be prospered; honored; distinguished among people: distinguished for their virtues, for their influence, for their success in life. This refers to what was regarded among the Hebrews as an object of great desire, and is in accordance with the promises everywhere found in their Scriptures. See Psa_25:13, note; Psa_37:25-26, notes. Compare Gen_12:2; Gen_17:6; Exo_20:6. It is in accordance, also, with a general fact in the course of events. The best security for the virtue and success of children is the virtue and the piety of parents; the surest inheritance as pertaining to happiness, respectability, and usefulness in life, is that which is derived from the example, the prayers, the counsel of a pious father and mother.

The generation of the upright shall be blessed – The family; the children. Such promises are to be 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.

John Gill
Psa 112:3 Wealth and riches shall be in his house,…. In his family; if not possessed by him, yet by his posterity: though rather this signifies spiritual riches, the riches of grace, the unsearchable riches of Christ, durable riches and righteousness; seeing it is connected with an everlasting righteousness, as in the next clause.

And his righteousness endureth for ever; he is not hurt by his temporal riches, as others are, the prodigal, the covetous, and formal professor; he continues the good and righteous man he was, notwithstanding his riches. Some understand this of his liberality with his riches, as alms deeds are sometimes called righteousness; see Psa_112:9 though it rather intends either inherent righteousness, the new man which is created in righteousness, the inward principle of grace which always continues; or the righteousness of Christ imputed to him, which is an everlasting one.

Adam Clarke
Psa 112:3
Wealth and riches shall be in his house – This is often the case: a godly man must save both time and money. Before he was converted he lost much time, and squandered his money. All this he now saves, and therefore wealth and riches must be in his house; and if he do not distribute to the necessities of the poor, they will continue to accumulate till they be his curse; or God will, by his providence, sweep them away. Both צדקה tsedakah and δικαιοσυνη are often used to signify, not only justice and righteousness, but also beneficence and almsgiving; and this is most probably the meaning here. See Psa_112:9.

Albert Barnes
Psa 112:3
Wealth and riches shall be in his house – The Septuagint and the Vulgate render this, “glory and riches shall be in his house.” The word, however, properly means riches or wealth, and the two terms are used apparently to convey the idea that wealth or property in “varied forms” would be in his house; that is, not merely gold and silver, but all that was understood to constitute wealth – variety of garments, articles of furniture, etc. This promise is of the same nature as that of the previous verse. It pertains to a general truth in regard to the influence of religion in promoting prosperity. Compare the notes at 1Ti_4:8.

And his righteousness endureth for ever – That is, The effects of it shall be transmitted from age to age in the prosperity, the respectability, the wealth, the happiness of his descendants. It travels on from age to age, and blesses distant generations.

John Calvin
Psa 112:4
4Light ariseth The Hebrew verb זרח, zarach, may be taken intransitively, as I have inserted it in the text, or transitively, as in the marginal reading; in either way the signification is the same. Whichsoever of these translations you adopt, the words are susceptible of a twofold interpretation; either, that as the sun shines on one part of the earth, and all the other parts of it are enveloped in darkness, so God exempts the righteous from the common calamities of human life; or, as day succeeds night, so God, though he permit the hearts of his servants to be in heaviness for a season, will cause a time of calmness and clearness to return to them. If the latter exposition is adopted, then, by darkness, or by the cloudy, and rainy, or stormy season, the prophet means the afflictions to which God subjects his servants for the trial of their patience. The former interpretation appears to be more appropriate, That, when the whole world is overwhelmed with troubles, God’s grace shines upon the faithful, who feel comfortable and happy, because he is propitious towards them. It is thus that their condition is properly distinguished from that which forms the common lot of other men. For the ungodly, however they may exult in prosperity, are, nevertheless, blind in the midst of light, because they are strangers to God’s paternal kindness; and, in adversity, they are plunged into the darkness of death; and, consequently, they never enjoy a season of calm repose. On the contrary, the godly, upon whom the favor of God constantly shines, though liable to the ills incident to humanity, are never overwhelmed with darkness, and hence the propriety of what is here stated, light ariseth to them in darkness If we give to the Hebrew verb an active signification, then, in one respect, the construction of the words will be preferable. For I have no doubt that the prophet intends, as applicable to God, the epithets, gracious, merciful, and justTherefore, if we read it as a neuter verb, light ariseth, then the latter clause of the verse will be the reason for the statement made in the former clause. As to the exposition, that the righteous and humane do not diffuse darkness over the world, as the unrighteous and wicked do; that they do not extract smoke from light, but light from smoke; it must be viewed as nothing else than a perversion of the prophet’s language.

Adam Clarke
Psa 112:4
There ariseth light in the darkness – The upright are always happy; and when tribulations come, God lifts up the light of his countenance upon him, and causes all occurences to work together for his good.

He is gracious, and full of compassion, and righteous – He enjoys the favor of God; that grace makes him compassionate; and in the general tenor of his conduct he is righteous. From these principles he shows favor (Psa_112:5) to him that needs it; that is, to the real poor he gives of his substance; and others he obliges by lending, they not being utterly in want, but standing in need only of a little present help. But he takes heed to whom he gives and to whom he lends; that in the first case his bounty may be well applied, and in the second he may not oblige the person who only seeks, under the notion of a loan, to appropriate the money borrowed. To prevent evils of this kind he acts prudently, and guides his affairs with discretion, Psa_112:5.

Albert Barnes
Psa 112:4
Unto the upright – The just; the pious; the man who fears God.

There ariseth light in the darkness – This is a new form of the blessing which follows the fear of the Lord, or another of the benefits which spring from true religion, and by which the pious man is distinguished from other people. The distinction is not that days of darkness will not come upon him as well as upon others, for he may be sick as others are, he may be bereaved as others are, he may lose his property as others do – since there are general laws that affect mankind in these respects. God has not promised that he will interpose to save his people from these things, but that he will save them in them. The peculiarity in regard to those who fear God is, that these things will not always continue; that they shall not be overwhelmed by them; that it will not be uninterrupted and unmitigated gloom; that the sky shall not be always overcast. Compare Psa_97:11, note; Job_11:17, note.

He is gracious, and full of compassion, and righteous – These words are designed to be applied to the “upright” man, and are intended more fully to designate his character, and to show “why” light shall spring up to him when he is in darkness. It is because his character is “really” pure and holy, so that whatever cloud may come over it for a time, however it may be temporarily obscured, however he may be calumniated by men, or however God may for a time seem to forsake him and to treat him as if he were a bad man, yet ultimately his character will appear as it really is. Light will come in upon the darkness. The clouds will break away. The prejudices against him will be dispersed. Full justice will be done to his character both by man and by God, and the world will see that he is a just and pious man. See the notes at Psa_37:5-6. Every man will ultimately be seen as he is; every man will attain the position, and have the reputation which he “ought” to have.

John Calvin
Psa 112:5
5A good man This is the commonly received interpretation of the passage. I am disposed, however, to prefer another, That it shall be well with those who are gracious and communicative; because this is more in accordance with the purport of the prophet’s language. It is his intention to show how greatly the ungodly are deceived, when they aspire after happiness by nefarious and unlawful practices; seeing that the favor of God is the source and cause of all good things. Hence it becomes necessary to supply the relative who. He proceeds, therefore, to put us on our guard as to the deception which those practice upon themselves, who hasten to enrich themselves by sordid parsimony and oppressive extortion; inasmuch as the faithful, by their clemency and kindness, open up a channel, through which the favor of God flows to them: for the term טוב, tob, though in the masculine gender, signifying good, is often taken as if it were neuter, to denote that which is good. He puts lending as if it were the fruit of mercy; for the usurer also lends, but it is that, under the false pretense of assisting the distressed, he may plunder them. It is, then, the truly liberal, who, from compassion, and not with the design of ensnaring the poor, grant relief to them, that God makes prosperous. The term דבים, debarim, in the end of the verse, signifies words; but, along with David Kimchi, the most correct expositor among the Rabbins, I take it to mean affairs. Words is a very tame translation, not to say, that, if this had been the prophet’s intention, he would have expressed himself in more simple terms. The translation which I have given is the proper one, that the righteous will manage their affairs with prudence and discernment; so that, in their domestic affairs, they will neither be too lavish nor sordidly parsimonious; but, in every thing, they will study to combine frugality with economy, without giving way to luxury. And, in all their mercantile transactions; they will always be guided by the principles of equity and morality.

Albert Barnes
Psa 112:5
A good man showeth favor – He has the means to show favor to others, or to promote their welfare, and he is disposed to do this. It is the characteristic of a good man – of a heart that is truly pious – to do good to others; to promote their welfare here, and to assist them in their endeavor to secure happiness in the world to come.

And lendeth – The original word here – לוה lâvâh – means to join oneself to anyone; 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 neighbor – with money, or with articles to be used temporarily and returned again. A man who always “borrows” is not a desirable neighbor; but a man who never lends – who is never willing to accommodate – is a neighbor 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.

He will guide his affairs – The word used here means literally to hold, contain; to hold up, or sustain; to nourish, to furnish the means of living. Gen_45:11; Gen_47:12; Gen_50:21. Here it means that he would uphold or manage his business.

With discretion – Margin, “judgment;” so the Hebrew. He would do it prudently, sensibly, economically, wisely. This is, or should be, one of the characteristics of a good man. Religion prompts to this; religion will aid a man in doing this; religion will tend to check everything of a contrary nature. A man who neglects his “affairs,” who pays no attention to his business, who is indifferent whether he is successful or fails, is a man who gives “just so evidence” that he is a stranger to true religion.

John Calvin
Psa 112:6
6Surely he shall not be moved. The Hebrew particle כי, ki, may here be taken in its natural or causal meaning, and thus be rendered for, especially if in the preceding verse we adopt the marginal reading, It shall be well with the man. For he refers in more explicit terms to that happiness of which he spake, that God sustains the compassionate and humane, so that amid all the vicissitudes of life they remain unmoved; that he makes their innocence appear, and protects them from unjust calumny. It is said they are never moved They are indeed liable to the incidents common to humanity, and even may often appear as if they were about to sink under the weight of their calamities; but their confidence remains unshaken, and by invincible patience they surmount all their adversities. With God as the defender of their righteousness, they yet do not escape from being assailed by the slanders of the ungodly, but it is enough for them that their name is blessed before God, the angels, and the whole assembly of the godly.
John Gill
Psa 112:6 Surely he shall not be moved for ever,…. Out of the heart of God, and from his love and affections; out of the covenant of grace, and from an interest in it; out of the hands of Christ, or off of him the foundation; out of the house and family of God; out of a state of grace and righteousness, into condemnation: and though he may be distressed by afflictions, yet not destroyed; and though he may be so shaken, as to fall from some degree of steadfastness in the faith, and into sin, yet not so as to perish everlastingly: the saint’s perseverance is a sure and certain truth, and to be depended upon.

The righteous shall be in everlasting remembrance; with good men, and especially such whose names are recorded in Scripture: and even others are remembered after death; and for a long time after, their pious characters, sayings, actions, sufferings, works, and writings; and with God, who remembers his love to them, his covenant with them, his promises to them; has a book of remembrance for their thoughts, words, and actions; which will be remembered and spoken of at the last day, when forgotten by them; see Pro_10:9 &c.

Albert Barnes
Psa 112:6
Surely he shall not be moved for ever – Luther, “For he shall remain always.” He shall be fixed, stable, firm, prosperous. He shall not be driven from place to place. He shall have a permanent home. He shall have a steady reputation. He shall have a constant influence. He shall be a firm, establislied, prosperous man. Of course this is to be taken in the general, and should not be pressed to mean that it will be, in the most literal sense, and always, true, for a good man “may” be “unfortunate in business,” and suffer with others; he may be sick; he may see reason to change his residence; he will certainly die. But still it is true that religion “tends” to produce this permanency, and that in this respect there is a marked difference between people who are truly pious, and those who are not.

The righteous shall be in everlasting remembrance – In Pro_10:7, it is said that “the name of the wicked shall rot;” and the meaning here is, that the way to secure a grateful remembrance among people after we are dead is to be righteous – to do something that shall deserve to be remembered. It cannot mean that a man who is righteous will “never” be forgotten, or that his name and deeds will never pass from the recollection of mankind – for that would not be true; but that people will delight to cherish the memory of the righteous; that they will be disposed to do justice to their character after they are dead; that the benevolent and the upright will be remembered when the names of the wicked shall be forgotten. The world has no interest in keeping up the memory of bad people, and as soon as it can be done hastens to forget them. Wicked people are remembered only when their deeds are enormous, and then their memory is cherished only to admonish and to warn. The world has no interest in keeping up the memory of Benedict Arnold, or Alexander VI, or Caesar Borgia except to warn future generations of the guilt and baseness of treason and profligacy; it “has” an interest in never suffering the names of Howard, of Wilberforce, of Henry Martyn, to die, for those names excite to noble feelings and to noble efforts wherever they are known. Such names are to be had “in everlasting remembrance.”

John Calvin
Psa 112:7
7.He shall not be afraid when he hears evil tidings This may appear to be a confirmation of the statement contained in the preceding verse, being as much as to say, That the righteous are exempted from the infamous name which the reprobate secure to themselves by their vicious conduct. I rather take the meaning to be, that the righteous, unlike unbelievers, who tremble at every even the slightest rumor, calmly and peacefully confide in God’s paternal care, amid all the evil tidings which may reach them. Whence is it that unbelievers are in constant agitation, but that they imagine they are the sport of fortune on the earth, while God remains at ease in heaven? No wonder, then, that the rustling of the falling leaf troubles and alarms them. From such uneasiness the faithful are freed, because they neither give heed to rumors, nor does the fear of them prevent them from constantly invoking God. The children of God may also manifest symptoms of fear at the prospect of impending danger; for were they altogether regardless of calamities, such indifference would be the result, not of confidence in God, but of insensibility. But should they not be able to lay aside all fear and anxiety, yet, acknowledging God as the guardian of their life, and pursuing the tenor of their way, they intrust themselves to his preserving care, and cheerfully resign themselves to his disposal. This is that magnanimity of the righteous, under the influence of which the prophet declares they can disregard those rumors of evil which strike others with alarm. Wisely, too, do they rely upon God for support; because, encompassed on all sides with deaths innumerable, we would sink into despair were we not borne up by the confidence that we are secure under God’s protection. Genuine stability, then, is that which the prophet here describes, and which consists in reposing with unshaken confidence in God. On the other hand, that presumptuous confidence with which the ungodly are intoxicated exposes them the more, to the indignation of God, inasmuch as they overlook the frailty of human life, and in their pride of heart madly set themselves in opposition to him. Therefore, when “they shall say, Peace and safety, then shall sudden destruction come upon them,” (1Th_5:3.) But a sense of calamities, while it alarms and disconcerts the faithful, does not make them faint-hearted, because it does not shake their faith, by which they are rendered bold and steadfast. In a word, they are not insensible to their trials, but the confidence which they place in God enables them to rise above all the cares of the present life. Thus they preserve calmness and composedness of mind, and wait patiently till the fit season arrives for taking vengeance upon the reprobate.

Adam Clarke
Psa 112:7
He shall not be afraid of evil tidings – He knows that God governs the world, therefore he fears not for futurity. And as to the calumnies of men, he fears them not, because his heart is fixed – determined to walk in the path of duty, whatever persecutions he may suffer, for he trusts in the Lord.

Albert Barnes
Psa 112:7
He shall not be afraid of evil tidings – Of bad news; of reverses and losses; of the destruction of his ship at sea, or his property by land; of disaster by flood, by famine, by war. His heart will so fully confide in God that he can commit all calmly into his hands. He will feel assured that all will be well; that nothing occurs but that which the wisest and the best Being in the universe sees it best should occur; and that in all which “does” take place he is able to sustain the sufferer. There is nothing so well suited to make the mind calm as trust in God. What has a man to be afraid of who does trust in him? Compare Psa_27:3; Psa_46:2; Psa_56:3-4; Heb_13:6; Pro_1:33.

His heart is fixed – Is firm; is established. See the notes at Psa_57:7.

Trusting in the Lord – This is the reason “why” his heart is “fixed” or firm. It is not any native courage or resolution; it is not any firmness of his own; it is simply because he has confidence in God, and feels assured that all things will be well.

Adam Clarke
Psa 112:8
His heart is established – סמוך לבו samuch libbo, “his heart is propped up;” he is buttressed up by the strength of his Maker.

Albert Barnes
Psa 112:8
His heart is established – Sustained; upheld. This is the same idea, though somewhat varied in form. The word means to sustain; to support; and the idea is, that there is some basis of support – some strength – which is not his own.

He shall not be afraid – When he is assailed by enemies.

Until he see his desire upon his enemies – This implies that he had nothing really to fear. He would certainly overcome his foes; and in the meantime he might look calmly on all their efforts to destroy him, for those efforts would be vain. So the believer now looks calmly on all his spiritual foes. He has nothing to fear, for he will overcome them all; he will certainly triumph; he will trample them all under his feet. He may well, therefore, endure these conflicts for a brief period, for the issue is certain, and the conflict will soon come to an end.

John Calvin
Psa 112:9
9He has distributed, he hath given to the poor Once more he affirms that the righteous never lose the fruit and the reward of their liberality. And first, by dispersing, the prophet intimates, that they did not give sparingly and grudgingly, as some do who imagine that they discharge their duty to the poor when they dole out a small pittance to them, but that they give liberally as necessity requires and their means allow; for it may happen that a liberal heart does not possess a large portion of the wealth of this world. All that the prophet means is, that they are never so parsimonious as not to be always ready to distribute according to their means. Next he adds, they give to the poor, meaning that they do not bestow their charity at random, but with prudence and discretion meet the wants of the necessitous. We are aware that unnecessary and superfluous expenditure for the sake of ostentation is frequently lauded by the world; and, consequently, a larger quantity of the good things of this life is squandered away in luxury and ambition than is dispensed in charity prudently bestowed. The prophet instructs us that the praise which belongs to liberality does not consist in distributing our goods without any regard to the objects upon whom they are conferred, and the purposes to which they are applied, but in relieving the wants of the really necessitous, and in the money being expended on things proper and lawful. This passage is quoted by Paul, (2Co_9:9 ) in which he informs us that it is an easy matter for God to bless us with plenty, so that we may exercise our bounty freely, deliberately, and impartially, and this accords best with the design of the prophet. The next clause, his righteousness endureth for ever, is susceptible of two interpretations. That immoderate ambition which impels the ungodly to squander away their goods merits not the name of virtue. It may, therefore, with propriety be said, that it is a uniform course of liberality which is here praised by the prophet, according to what he formerly observed, that the righteous manage their affairs with discretion. If any prefer to refer it to the fruit of righteousness, I have no objection. And, indeed, it appears to be a repetition of the same sentence which lately came under our notice. Then the prophet shows how God by his benefits preserves the glory of that righteousness which is due to their liberality, and does not disappoint them of their reward, in that he exalteth their horn more and more, that is, their power or their prosperous condition.

Adam Clarke
Psa 112:9
He hath dispersed – He has scattered abroad his munificence; he has given particularly to the poor; his righteousness – his almsgiving, his charity, remaineth for ever. See on Psa_112:3 (note).

His horn – His power and authority shall be exalted with honor. He shall rise to influence only through his own worth, and not by extortion or flattery.

Albert Barnes
Psa 112:9
He hath dispersed … – This is another characteristic of a righteous man, and another reason of the permanent honor which will be rendered to him. The meaning is, that he is liberal; he freely scatters what he has; he divides it with those who are needy and unfortunate. One part of mankind have an overplus – have more than they need for themselves and their families – and that overplus is what is designed to meet the needs of the unfortunate, the weak, the aged, the imbecile, the infirm, who have “not” enough. It is the “treasury” of God – the “reservoir” where that is gathered which is to be distributed for the needs of the helpless and the dependent. The righteous man is one who enters fully into this arrangement, and who feels that all this overplus belongs to God, and is to be appropriated as he shall direct.

His righteousness endureth for ever – His acts of charity are constant. His piety is not fitful, spasmodic, uncertain; it is steady principle; it is firm and solid; it may always be relied on. See Psa_112:3.

His horn shall be exalted with honor – See the notes at Psa_75:10.

John Calvin
Psa 112:10
10.The wicked shall see it. Here follows a contrast similar to that which we met with in Psa_2:5, which renders the grace of God towards the faithful the more illustrious. His meaning is, that though the wicked may cast off all regard to piety, and banish from their minds all thoughts of human affairs being under the superintending providence of God, they shall yet be made to feel, whether they will or no, that the righteous, in compliance with God’s command, do not vainly devote themselves to the cultivation of charity and mercy. Let them harden themselves as they choose, yet he declares that the honor, which God confers upon his children, shall be exhibited to them, the sight of which shall make them gnash with their teeth, and shall excite an envy that shall consume them by inches. In conclusion, he adds, that the wicked shall be disappointed of their desires They are never content, but are continually thirsting after something, and their confidence is as presumptuous as their avarice is unbounded. And hence, in their foolish expectations, they do not hesitate at grasping at the whole world. But the prophet tells them that God will snatch from them what they imagined was already in their possession, so that they shall always depart destitute and famishing.

Adam Clarke
Psa 112:10
The wicked shall see it – רשע rasha, the wicked one. Some think Satan is meant. It is distinguished from רשעים reshaim, wicked men, in the conclusion of the verse.

Shall gnash with his teeth – Through spite and ill will.

And melt away – Through envy and hopeless expectation of similar good; for his desire in reference to himself and in reference to him who is the object of his envy, shall perish – shall come to nothing.

Albert Barnes
Psa 112:10
The wicked shall see it, and be grieved – They shall see his prosperity; shall see the evidence that God approves his character and his conduct. The word rendered “grieved” means rather to be angry or enraged. Perhaps the word “fret” would best express the sense.

He shall gnash with his teeth – As indicative of hatred and wrath. See the notes at Psa_37:12.

And melt away – Disappear – as snow does that melts; or as a snail (see the notes at Psa_58:8); or as waters that run away (see the notes at Psa_58:7); or as wax (see the notes at Psa_68:2). Their wrath shall be of no avail, for they themselves shall soon disappear.

The desire of the wicked shall perish – He shall not be able to accomplish his desire, or to carry out his purposes. He shall be disappointed, and all his cherished plans will come to nought. This is in strong contrast with what is said in the psalm would occur to the righteous. They would be prospered and happy; they would be able to carry out their plans; they would be respected while living, and remembered when dead; they would find God interposing in their behalf in the darkest hours; they would be firm and calm in the day of danger and of trouble; they would put their trust in the Lord, and all would be well. Surely there is an advantage in our world in being a friend of God.