Posted by Chuck Grantham on November 12, 2009
News to me and perhaps to others:
The Revised English Bible has become available for e-Sword (presumably 9.x series) for a fee. UPDATE: Also available for 8.x series, apparently. See here at e-Sword Users.
Also, the International Standard Version 2.0 has been available for a while, in e-Sword 8.x format. It includes all the Protestant bible but the almost complete Isaiah.
Posted in bible, bible translation, esword, software | Tagged: electronic bible, esword, esword bibles, esword modules, international standard bible, isv, reb, revised english bible | Leave a Comment »
Posted by Chuck Grantham on November 12, 2009
Whew! What a mouthful that title is. I got all the titles from the Wiki page on “Apocrypha”, which links helpfully to “Biblical Apocrypha” and “Deuterocanonical Books”. What you will get out of reading those three articles at its most basic is that one person’s apocrypha, etc. is another person’s holy writ. There is no totally agreed upon selection of Old Testament apocrypha, our subject in this post.
Some brief definitions:
Apocrypha:That hidden away. Originally things were hidden because they were too esoteric for the average joe. Later the idea became that these things were hidden because they were false, or at least questionable.
Deuterocanonical: of the second canon. The first canon are the universally received books of the Hebrew Tanakh or Protestant Bible. The division was cooked up during the sixteenth century during the debates on Old Testament canon revolving around the Council of Trent.
Anagigoskomena: things read. This fits the classic idea that these books not found in the Hebrew Tanakh are to be read as instruction, devotion, and example, but not to establish doctrine. This is a distinction practiced by some Roman Catholic authorities before the Council of Trent, the Anglican Church, and at least part of the Orthodox church.
Oh, and while we’re on the subject, the Jewish reaction to these eighteen books is interesting. Most of them were never considered part of Jewish scripture, but over the centuries many rabbis have been very interested in some of them (Sirach/Ecclesiasticus in particular). Much of the material might have entered Jewish consciousness more through oral sources as the actual documents, for the details in the various Maccabees and Judith (who somehow along the way got associated with Hanukkah) stories in Jewish literature don’t necessarily match those in the actual books.
Those of you whose religious tradition accepts the importance of these books will have to bear with me now as I make a very short case for Protestant/Evangelical study of them, all of which most people have probably heard before. Nevertheless, in short, the reasons are three:
1. Tradition: Protestantism didn’t spring from nowhere. These books and the debate about them are part of the history and foundation of the various Protestant denominations. Studying them makes one more aware of his roots and his extra-denominational Christian fellows’ viewpoint.
2. History and historical background: 1 Maccabees in particular is a main source of the history of the intertestamental period, and even the mangled history in some of the books point to actual events. Likewise even those apocryphal books which are regarded as historical fiction still serve as background to the thought and culture of the bible, as a number of the books were plainly popular in the Second Temple period, based on discovered remains of copies.
3. Theology: Religious cultural background, in short. What people were thinking and writing in the times that lead to our New Testament. These books are a distinct Jewish part of that thought process from roughly 300 BC to 100 AD. There’s plenty more books, including a mountain of Greco-Roman ones and what are termed apocrypha and pseudepigraphia to form that background of thought, but these apocrypha are the most familiar in style and content of the lot.
There, having laid out all that background, I can now get to the real point of this post: What’s an easy way to study the “Apocrypha” in the internet age?
1. Try the resources listed on one of my most popular blog posts, about electronic apocrypha and pseudepigraphia, unsurprisingly. Add to that a trip to e-Sword Users where you can get “A Catholic Commentary on Scripture” and “Haydock Catholic Bible Commentary, 1859″ for esword 8.x and 9.x.
2. Buy a bunch of books. Lock up your wallet and credit cards, this gets expensive fast:
a. Apocrypha/Deuterocanonical Editions of the Bible:
1. NRSV with Apocrypha: The standard bearer, with the most complete selection of apocrypha in its day.
2. ESV with Apocrypha: A reader’s edition of the popular conservative formal translation with the addition of the same apocrypha as the NRSV.
3. New English Translation of the Septuagint (NETS): Recent translation of the Greek OT, which includes the standard apocrypha, thus doubly useful for apocryphal study and examining the OT translation the apostles used.
4. The Apocrypha translated by Edgar Goodspeed: One of the first twentieth century modern english translations of most of the apocrypha, and one of the more easy to read.
5. New Living Translation Bible, Catholic Reference Bible: Out of print but still often available used or in bookstore backstock, this is probably the easiest to read translation of the various apocryphal books (together with Today’s English Version, aka the 6. Good News Translation, Catholic Edition (GNT)), but not officially approved by the Roman catholic hierarchy. My leather-like edition has cross-references, a small concordance, and a useful verse finder for topics in the front.
7. The Parallel Apocrypha: Out of print, pricey but still available used and lurking in bookstore corners. This is your one stop multiple translation source, including Greek, KJV, Douay, Knox, TEV, NRSV, NAB and NJB. It also has very interesting and useful essays about the apocrypha and various churches’ views on them preceding the actual apocrypha that I used to craft the introductory part of this blog.
“Okay”, you say, “but what if I want to do more than read these books? What if I want to actually study them a bit?”
That’s where study bibles come in, along with a couple of one volume bible commentaries:
8. New Interpreter’s Study Bible (NRSVA): fast becoming the new scholarly standard. Available in several bindings.
9. Harper Collins Study Bible(NRSVA): The gold standard of the Nineties, revised in 2006. Several bindings available.
10. New Oxford Annotated Bible: Multiple editions, including a forthcoming fourth edition any second now. Not only in NRSVA but also an older 11. RSVA version.
12. New Jerusalem Bible: A Roman Catholic translation, noted for its literary style and in this edition, loads of short but very pointed and useful study notes.
13. Harper Collins Bible Commentary: Another standard updated. Based on the NRSVA’s fuller canon.
14. Oxford Bible Commentary: Large in size as well as scope, this is Oxford’s answer to the Harper Collins and the next competitor:
15. Eerdmans Commentary on the Bible: One of the latest of these scholarly one volume heavyweights, Eerdmans’ claim to uniqueness is that it also adds commentary on 1 Enoch to the apocrypha.
16. New Jerome Commentary: An increasingly dated Roman Catholic standard work that includes much material about specific Roman catholic thought about the bible, along with the more standard scholarly commentary.
“Yes”, you add,”but what if I want to actually study these apocrypha in depth? What then?”
Well, first you cry. See the price for one paperback commentary set here for why. The Anchor Bible commentary series is no better alternate, financially.
However, there is a less than optional alternate. Yes, e-books from the internet for free! They’re outdated, and they use the KJV or the Revised Version for base text (some original translations are in there, but they’re still bible English, if you know what I mean). But they do really dig into the text and they are free (can’t say that too often).
So without further ado, here are the e-books I found on the Apocrypha for your amusement and edification. (At last! The real reason for this already over-long post!!)
17. The Story of the Apocrypha: Edgar Goodspeed, American translator of the Apocrypha, gives a brief overview of the Apocrypha including previous translations and summaries of each book’s contents. Almost new by archive standards.(1939)
18. Readings from the Apocrypha: A “greatest hits” selection from the various apocryphal books in the KJV translation.(1922)
19. An Introduction to the Books of the Apocrypha: Now we start the serious scholarly tomes. Relatively new for archive books (1935)
20 and 21. The Apocrypha and Pseudepigraphia of the Old Testament edited by R.H. Charles: vol 1: Apocrypha; vol 2: Pseudepigraphia. The same volumes as on my other blog post, but added here individually. A standard work still, I believe.(1913)
22. Lange’s Commentary on Holy Scriptures vol. 15: The Apocrypha: 1873, but it’s huge, with small print, and free.
23. Holy Bible(KJV) with Revision and Commentary-Apocrypha: vol. 1 and vol. 2: Addition to the Speaker’s Commentary (1888)
24. 1 Maccabees: Cambridge Bible for Schools and Colleges (1897)
25. The Apocrypha: Greek and English in Parallel Columns: For the hardcore researchers and Greek students wanting something less familiar than the New Testament to work with.(1871)
26. The Apocryphal Books of the Old and New Testament: A bonus; this is a brief layman-friendly summary of the apocrypha of both testaments.(1908)
And finally, if you want to read the bible through in a year with the apocrypha included, you can find several useful reading plans for this here, courtesy of Kevin Edgecomb and Esteban Vazquez. You can use the NRSVA or the ESVA for the whole bible, or the NETS for the OT alone.
Posted in apocrypha, bible, bible commentary, bible translation, books, commentaries, esword, greek | Tagged: anagigoskomena, apocrypha, apocrypha commentaries, apocrypha translations, books, deuterocanonicals, ebooks, greek apocrypha, introduction to the apocrypha, links, pseudepigrapha, septuagint | 4 Comments »
Posted by Chuck Grantham on November 7, 2009
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.
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Posted by Chuck Grantham on November 7, 2009
These are some of my notes for Sunday, November 8, 2009, in the Lifeway Explore the Bible series
Books referenced in these notes are:
1. Psalms: Revised Expositor’s Commentary by Willem Van Gemeren
2. Psalms Volume 1: NIV Application Commentary by Gerald Wilson
Ps. 1
First psalm sets tone for the whole Psalter. It invites readers/hearers to see the reading, hearing, and studying of scripture as the way to be close to God and reap the benefits of that closeness. Even if the present seems to belong to the wicked, Ps 1 says the future belongs to the righteous.(Van Gemeren)
That Psalm 1 is an intro to the psalms in tradition is shown by Western manuscripts of Acts 13:33 which describe Ps 2:7 as from the first psalm. Either Ps 1 was not part of the collection the, or perhaps psalms 1 and 2 were considered a single psalm, as some Hebrew manuscripts indicate. There are also some Hebrew manuscripts which join untitled psalms together, or untitled with the next titled.(Wilson)
Psalm 1 is classified a wisdom psalm
1.It’s interest in the two ways of righteousness and wickedness, an ANE teaching motif, and
2.Use of blessed at beginning, a standard characteristic of wisdom literature.(Wilson)
It is also classified as a torah psalm (like 19, 119) for its emphasis on law.(Wilson)
In rabbinic tradition, Ps 1 and 2 were often paired as a single psalm.(Van Gemeren)
The psalm is an exhortation through positive and negative example to lead the right sort of life, charcterized by constant devotion to God.(Wilson)
Ps 1:1
Blessed, Hebrew asre, is a state that is a gift from God, and being “happy” as as asre is often translated is only a part of the blessedness. “Blessed” is an ANE expression for wisdom teaching as far back as the Egyptian Pyramid Texts up to the Beatitudes. “Blessed” in the Beatitudes is the Greek makarios, the word used to translate the Hebrew asre in the Greek OT version of the Psalms.(Van Gemeren, Wilson)
Walk- Hebrew halak. Walk is a metaphor for leading life.
Happiness or blessedness come first from separation from the wicked. The godly do not:
1)Walk in the counsel of the wicked
2)Stand in the way of the wicked. Stand in the Hebrew mind is more “take a stand”, choice assumed.
3)Sit in the seat of the mockers(Van Gemeren, Wilson)
Join/sitteth: Hebrew yashab, can mean sit but often broadens in context to mean “dwell, reside”. (Wilson)
These three terms are less a progressive description of evil than a summing up of life: walk, stand, sit. The godly simply have nothing to do with the ways of the wicked.(Van Gemeren)
Wicked/ungodly: Hebrew resaim are those found guilty in court, where a judge hears the facts of the case, renders a ruling on what both sides ought to have done, then compares his ruling with their actions to form his judgment. The one who did as ruled is declared righteous (Hebrew saddiq) and the one who did not do as he ought is deemed guilty (Hebrew rasa). (Wilson)
Sinners: Hebrew hattaim, is a worse category than resaim, for “sinners” are the haibtual offenders, those who routinely do the wrong thing.(Wilson)
Mockers/scornful (Hebrew lesim) are fools (Pr 9:8, 14:6) who delight in mocking (Pr 1:22) what is right.(Wilson, Van Gemeren)
Ps 1:2
Instruction/ law: Hebrew torah. Torah is more than just the five books of Moses (Genesis through Deuteronomy) , or even the complete OT. It is in a sense the whole of God’s revelation, His instruction on how man should live to best fit the world God has created.
Delight: Hebrew hepes. God’s instruction is the righteous’ chief desire, as shown when they “meditate” (Hebrew haga) day and night, i.e. constantly on it. Haga is a word expressing a sound, for it’s base meaning is “murmur”, which is how ancient people read to themselves, aloud in a low voice. It is also used to mean “conspire, plot”, (Ps 2:1) with the idea that conspirators talk softly among themselves, like murmuring. This constant meditation means that study and practice blend so that action suits ideals. Study and thought about God’s law both keeps one occupied and out of mischief, while alsoshaping the conscience so the wrong things are harder to do. Pr 3:1-6 speak of the wise who write God’s instruction on their hearts.(Van Gemeren, Wilson)
Ps. 1:3
The tree is a metaphor for both the blessed life of the godly (Jer. 17:7-8) and wisdom itself (Pr. 3:18). Fruit and leaves are images of success God sends the godly (Ezk 47:12). That is not a guarantee of uninterrupted success, as is shown by the examples of Joseph and Job. Rather the righteous live with the hope of God’s blessing, and the surety of His eventual blessing.(Van Gemeren)
Prospers, Hebrew saleah is in its root a term for bringing something to a successful conclusion as intended, not “prosper” in the sense of wealth or material goods. (Wilson)
Ps. 1:4
The imagery of chaff is often used in the bible (Ps 35:5, Is 17:13, 29:5, Hos 13:3, Zep 2:2, Mat 3:12). As a metaphor chaff implies here the uselessness of the wicked and God’s ease in dealing with them.(Van Gemeren)
Ps 1:5
The wicked and sinners return from v. 1. They cannot withstand God’s judgment, either in this life or the next. “Assembly of the righteous” are thoe who have a relationship with God. Judgment, Hebrew mispat, stands for the whole process of God’s rule on earth. He strikes the wicked throughout history and climactically at the Day of the Lord (Zep 1:14-18, Mat 13:41-43, 1 Th 5:1-11)(Wilson, Van Gemeren)
Ps. 1:6
Watches/knows: Hebrew yada, the same term for relationship of a husband and wife (Gen 4:1). and God’s seeing the enslaved Israel (Ex 2:25). It is more than intellectual knowledge, rather deep understanding and thorough acquaintance. The implication is that God protects those who follow His ways, but those wicked who are on their own path are going to their destruction without God’s protection. (Van Gemeren, Wilson)
Jim West, Biblioblogger Numero Uno, has posted a short sermon on Psalm 1 here.
Posted in SBC, bible, commentaries, sunday school notes | Tagged: lifeway, sunday school notes, explore the bible, bible commentary, psalms chapter 1:1-6 | Leave a Comment »
Posted by Chuck Grantham on November 1, 2009
The right sidebar is getting quite long, but there’s an awful lot of good biblical audio available on the web, so I thought I’d start a blogroll for that, too.
Eventually I’ll have to have a second page just for links, at this rate.
Posted in bible, links, mp3 | Tagged: bible mp3, bible podcasts, christian mp3, christian podcast | Leave a Comment »
Posted by Chuck Grantham on October 30, 2009
John Calvin
Psa 1:1
1.Blessed is the man. The meaning of the Psalmist, as I have stated above, is, that it shall be always well with God’s devout servants, whose constant endeavor it is to make progress in the study of his law. The greater part of mankind being accustomed to deride the conduct of the saints as mere simplicity, and to regard their labor as entirely thrown away, it was of importance that the righteous should be confirmed in the way of holiness, by the consideration of the miserable condition of all men without the blessing of God, and the conviction that God is favorable to none but those who zealously devote themselves to the study of divine truth. Moreover, as corruption has always prevailed in the world, to such a degree, that the general character of men’s lives is nothing else but a continual departure from the law of God, the Psalmist, before asserting the blessedness of the students of the divine law, admonishes them to beware of being carried away by the ungodliness of the multitude around them. Commencing with a declaration of his abhorrence of the wicked, he teaches us how impossible it is for any one to apply his mind to meditation upon God’s laws who has not first withdrawn and separated himself from the society of the ungodly. A needful admonition surely; for we see how thoughtlessly men will throw themselves into the snares of Satan; at least, how few comparatively there are who guard against the enticements of sin. That we may be fully apprised of our danger, it is necessary to remember that the world is fraught with deadly corruption, and that the first step to living well is to renounce the company of the ungodly, otherwise it is sure to infect us with its own pollution.
As the prophet, in the first place, enjoins the godly to beware of temptations to evil, we shall follow the same order. His affirmation, that they are blessed who have no fellowship with the ungodly, is what the common feeling and opinion of mankind will scarcely admit; for while all men naturally desire and seek after happiness, we see how securely they can indulge themselves in their sins, yea, that those of them who have departed farthest from righteousness, in the gratification of their lusts, are accounted happy, because they obtain the desires of their heart. The prophet, on the contrary, here teaches that no man can be duly animated to the fear and service of God, and to the study of his law, until he is firmly persuaded that all the ungodly are miserable, and that they who do not withdraw from their company shall he involved in the same destruction with them. But as it is no easy matter to shun the ungodly with whom we are mingled in the world, so as to be wholly estranged from them, the Psalmist, in order to give the greater emphasis to his exhortation, employs a multiplicity of expressions.
In the first place, he forbids us to walk in their counsel; in the second place, to stand in their way; and, lastly, to sit in their seat
The sum of the whole is, that the servants of God must endeavor utterly to abhor the life of ungodly men. But as it is the policy of Satan to insinuate his deceits, in a very crafty way, the prophet, in order that none may be insensibly deceived, shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray, till they rush headlong into open transgression. The prophet, therefore, begins with counsel, by which term I understand the wickedness which does not as yet show itself openly. Then he speaks of the way, which is to be understood of the customary mode or manner of living. And he places at the top of the climax the seat, by which metaphorical expression he designates the obduracy produced by the habit of a sinful life. In the same way, also, ought the three phrases, to walk, to stand, and to sit, to be understood. When a person willingly walks after the gratification of his corrupt lusts, the practice of sinning so infatuates him, that, forgetful of himself, he grows hardened in wickedness; and this the prophet terms standing in the way of sinners. Then at length follows a desperate obstinacy, which he expresses by the figure of sitting. Whether there is the same gradation in the Hebrew words רשעים, reshaim, חטאים, chataim, and לצים, letsim, that is to say, a gradual increase of evil, I leave to the judgment of others. To me it does not appear that there is, unless perhaps in the last word. For those are called scorners who, having thrown off all fear of God, commit sin without restraint, in the hope of escaping unpunished, and without compunction or fear sport at the judgment of God, as if they would never be called to render up an account to him. The Hebrew word חטאים, chataim, as it signifies the openly wicked, is very properly joined with the term way, which signifies a professed and habitual manner of living. And if, in the time of the Psalmist, it was necessary for the devout worshippers of God to withdraw themselves from the company of the ungodly, in order to frame their life aright, how much more in the present day, when the world has become so much more corrupt, ought we carefully to avoid all dangerous society that we may be kept unstained by its impurities. The prophet, however, not only commands the faithful to keep at a distance from the ungodly, from the dread of being infected by them, but his admonition farther implies, that every one should be careful not to corrupt himself, nor abandon himself to impiety. A man may not have contracted defilement from evil examples, and yet come to resemble the wicked by spontaneously imitating their corrupt manners.
Adam Clarke
Psa 1:1
Blessed is the man – This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book.
The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses, or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: That man; that one among a thousand who lives for the accomplishment of the end for which God created him.
1. God made man for happiness.
2. Every man feels a desire to be happy.
3. All human beings abhor misery.
4. Happiness is the grand object of pursuit among all men.
5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it.
6. The true way of obtaining it is here laid down.
That walketh not in the counsel of the ungodly – There is a double Climax in this verse, which it will be proper to note: -
There are here three characters, each exceeding the other in sinfulness.
1. The Ungodly, רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly – he who has not God in him; who is without God in the world.
2. Sinners, חטאים chattaim, from חטא chata, “to miss the mark,” “to pass over the prohibited limits,” “to transgress.” This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.
3. Scornful, לצים letsim, from לצה latsah, “to mock, deride.” He who has no religion; lives in the open breach of God’s laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. He is at least a deist, and endeavours to dissolve, as Much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.
The second climax is found in the words,
1. Walk
2. Stand
3. Sit
Which mark three different degrees of evil in the conduct of those persons.
Observe,
1. The ungodly man – one uninfluenced by God.
2. The sinner – he who adds to ungodliness transgression
3.The scornful – the deist, atheist, etc., who make a mock of every thing sacred.
The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity.
Mark certain circumstances of their differing characters and conduct.
1. The ungodly man has his counsel;
2. The sinner has his way; and,
3. The scorner has his seat.
The ungodly man is unconcerned about religion; he is neither zealous for his own salvation, nor for that of others: and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repenting, etc., etc. there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last. Now, “blessed is the man who walks not in this man’s counsel;” who does not come into his measures, nor act according to his plan.
The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness; many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, let the wicked forsake His Way. Now, blessed is he who stands not in such a man’s Way.
The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down – is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared; and he is a believer in all unbelief. Now, blessed is the man who sits not down in his Seat.
See the correspondent relations in this account.
1. He who walks according to the counsel of the ungodly will soon,
2. Stand to look on the wag of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds.
3. He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavor to turn religion into ridicule.
The last correspondency we find is: -
1. The seat answers to the sitting of the scornful.
2. The way answers to the standing of the sinner; and
3. The counsel answers to the walking of the ungodly.
The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. “When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death.” Solomon the son of David, adds a profitable advice to those words of his father: “Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;” Pro_4:14, Pro_4:15.
As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: “Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful.” Let him that readeth understand.
Albert Barnes
Psa 1:1
Blessed is the man – That is, his condition is a happy or a desirable one. The word used here, אשׁר ‘esher means properly, “happiness” or “blessedness.” It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection – “ O the happiness of the man!” or “O happy man!” Deu_33:29 : “happy art thou, O Israel!” 1Ki_10:8 : “happy are thy men, happy are these thy servants!” Job_5:17 : “happy is the man whom God correcteth!” Psa_2:12 : “blessed are all they that put their trust in him!” See also Psa_32:1-2; Psa_33:12; Psa_34:8; Psa_40:4; Psa_41:1; Psa_65:4; Psa_84:4-5, Psa_84:12, et al., where it is rendered “blessed.” The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word “man” here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man – the man whose condition is a happy and a desirable one.
That walketh not – Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, “Who has not walked.” But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word “walk” is often used in the Scriptures to denote a way of life or conduct – since life is represented as a journey, and man as a traveler. Psa_15:2 : “who walketh uprightly.” Compare 1Ki_9:4; Deu_19:9; Deu_28:9; Psa_81:12-13; Isa_33:15.
In the counsel – After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psa_1:2. This would include such things as these: he does not follow the advice of sinners, 2Sa_16:20; 1Ki_1:12; he does not execute the purposes or plans of sinners, Isa_19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him.
Of the ungodly – The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men.
Nor standeth – This indicates more deliberation; a character more fixed and decided.
In the way – The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city.
Of sinners – חטאים chatta’iym. This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered “ungodly,” as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations.
Nor sitteth – This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.
In the seat – The seat which the scornful usually occupy; the place where such men converse and sit together – as in a ball-room, or in a “club,” where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble.
Of the scornful – לצים letsiym. This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Pro_1:22; Pro_3:34; Pro_9:7-8; Pro_13:1; Pro_15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.
So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.
John Calvin
Psa 1:2
In the second verse, the Psalmist does not simply pronounce those happy who fear God, as in other places, but designates godliness by the study of the law,teaching us that God is only rightly served when had law is obeyed. It is not left to every man to frame a system of religion according to his own judgment, but the standard of godliness is to be taken from the Word of God. When David here speaks of the law,it ought not to be understood as if the other parts of Scripture should be excluded, but rather, since the whole of Scripture is nothing else than an exposition of the law, under it as the head is comprehended the whole body. The prophet, therefore, in commending the law, includes all the rest of the inspired writings. He must, therefore, be understood as meaning to exhort the faithful to the reading of the Psalms also. From his characterising the godly as delighting in the law of the Lord, we may learn that forced or servile obedience is not at all acceptable to God, and that those only are worthy students of the law who come to it with a cheerful mind, and are so delighted with its instructions, as to account nothing more desirable or delicious than to make progress therein. From this love of the law proceeds constant meditation upon it, which the prophet mentions on the last clause of the verse; for all who are truly actuated by love to the law must feel pleasure in the diligent study of it.
Albert Barnes
Psa 1:2
But his delight – His pleasure; his happiness. Instead of finding his happiness in the society and the occupations of the wicked, he finds it in the truth of God. The law or truth of God is not distasteful to him, but he so delights in it as to desire to become more and more acquainted with it, and to have its truths impressed more and more on his heart.
In the law of the Lord – The law of Yahweh – the small capitals in the translation indicating here as elsewhere that the original word is Yahweh. The word law in the Scriptures is used in a considerable variety of significations. The Hebrew word תורה tôrâh, properly means instruction, precept; and then, an injunction, command, law, in the usual sense of the word. It was applied particularly to the Pentateuch, or law of Moses (compare the notes at Luk_24:44), as containing the first written and recorded laws of God; and then the word came, in a more general sense, to be applied to all the books of the Old Testament, as being an exposition and application of the law. Here the word undoubtedly refers to the written revelation of the will of God as far as it was then made known. On the same principle, however, the declaration here made would apply to any part of a divine revelation; and hence, the sentiment is, that a truly pious man finds his highest delight in the revealed truths of God. This is often referred to as characteristic of true piety. Compare Psa_19:10; Psa_119:97, Psa_119:99.
And in his law – On his law, or his truth. “He doth meditate.” The word used here, הגה hâgâh, means properly to complain, to mutter; then, to speak; then, to utter in a low complaining voice, as is often done by a person in deep meditation; hence, in the usual sense, to meditate on anything; to think of it. So Jos_1:8 : “Thou shalt meditate therein (the law) day and night.” Psa_77:12 : “I meditate on all thy work.” Pro_15:28 : “the heart of the righteous meditateth what to answer.” The meaning here is, he thinks of it; he endeavors to understand its meaning; he has pleasure in reflecting on it. It is not a subject which he puts away from him, or in respect to which he is indifferent, but he keeps it before his mind, and has satisfaction in doing it.
Day and night – That is, continually – as day and night constitute the whole of time. The meaning is:
(a) he does this habitually, or he intentionally forms the habit of meditating on divine truth, by disciplining his mind in order that he may do it;
(b) he takes time to do it – designedly setting apart suitable portions of each day, that, withdrawn from the cares of life, he may refresh his spirit by contemplating divine truth, or may become better acquainted with God, and with his duty to him, and may bring to bear upon his own soul more directly the truths pertaining to eternal realities;
(c) he does this in the intervals of business, the moments of leisure which he may have during the day – having thus an unfailing subject of reflection to which his mind readily reverts, and in which, amid the cares and toils of life, he finds relaxation and comfort; and
(d) he does it in the wakeful hours of night, when sick and tossed upon his bed, or when, for any other reason, his “eyes are held waking.” Psa_63:5-6 : “my soul shall be upon my bed, and meditate on thee in the night-watches.” Psa_119:54 : “Thy statutes have been my songs in the house of my pilgrimage.” Compare Psa_119:23, Psa_119:43; Psa_143:5. It is probable that the psalmist had the injunction in his mind which is contained in Jos_1:8.
John Calvin
Psa 1:3
The Psalmist here illustrates, and, at the same time, confirms by a metaphor the statement made in the preceding verse; for he shows in what respect those who fear God are to be accounted happy, namely, not because they enjoy an evanescent and empty gladness, but because they are in a desirable condition. There is in the words an implied contrast between the vigor of a tree planted in a situation well watered, and the decayed appearance of one which, although it may flourish beautifully for a time, yet soon withers on account of the barrenness of the soil in which it is placed. With respect to the ungodly, as we shall afterwards see, (Psa_37:35 ) they are sometimes like “the cedars of Lebanon.” They have such an overflowing abundance of wealth and honors, that nothing seems wanting to their present happiness. But however high they may be raised, and however far and wide they may spread their branches, yet having no root in the ground, nor even a sufficiency of moisture from which they may derive nourishment, the whole of their beauty by and by disappears, and withers away. It is, therefore, the blessing of God alone which preserves any in a prosperous condition. Those who explain the figure of the faithful bringing forth their fruit in season, as meaning that they wisely discern when a thing ought to be done so as to be done well, in my opinion, show more acuteness than judgment, by putting a meaning upon the words of the prophet which he never intended. He obviously meant nothing more than that the children of God constantly flourish, and are always watered with the secret influences of divine grace, so that whatever may befall them is conducive to their salvation; while, on the other hand, the ungodly are carried away by the sudden tempest, or consumed by the scorching heat. And when he says, he bringeth forth his fruit in season, he expresses the full maturity of the fruit produced, whereas, although the ungodly may present the appearance of precocious fruitfulness, yet they produce nothing that comes to perfection.
Adam Clarke
Psa 1:3
Like a tree planted – Not like one growing wild, however strong or luxuriant it may appear; but one that has been carefully cultivated, and for the proper growth of which all the advantages of soil and situation have been chosen. If a child be brought up in the discipline and admonition of the Lord, we have both reason and revelation to encourage us to expect a godly and useful life. Where religious education is neglected, alas! what fruits of righteousness can be expected? An uncultivated soul is like an uncultivated field, all overgrown with briers, thorns, and thistles.
By the rivers of water – פלגי מים palgey mayim, the streams or divisions of the waters. Alluding to the custom of irrigation in the eastern countries, where streams are conducted from a canal or river to different parts of the ground, and turned off or on at pleasure; the person having no more to do than by his foot to turn a sod from the side of one stream, to cause it to share its waters with the other parts to which he wishes to direct his course. This is called “watering the land with the foot,” Deu_11:10 (note), where see the note.
His fruit in his season – In such a case expectation is never disappointed. Fruit is expected, fruit is borne; and it comes also in the time in which it should come. A godly education, under the influences of the Divine Spirit, which can never be withheld where they are earnestly sought, is sure to produce the fruits of righteousness; and he who reads, prays, and meditates, will ever see the work which God has given him to do; the power by which he is to perform it; and the times, places and opporttmities for doing those things by which God can obtain most glory, his own soul most good, and his neighbor most edification.
His leaf also shall not wither – His profession of true religion shall always be regular and unsullied; and his faith be ever shown by his works. As the leaves and the fruit are the evidences of the vegetative perfection of the tree; so a zealous religious profession, accompanied with good works, are the evidences of the soundness of faith in the Christian man. Rabbi Solomon Jarchi gives a curious turn to this expression: he considers the leaves as expressing those matters of the law that seem to be of no real use, to be quite unimportant, and that apparently neither add nor diminish. But even these things are parts of the Divine revelation, and all have their use, so even the apparently indifferent actions or sayings of a truly holy man have their use; and from the manner and spirit in which they are done or said, have the tendency to bear the observer to something great and good.
Whatsoever he doeth shall prosper – It is always healthy; it is extending its roots, increasing its woody fibres, circulating its nutritive juices, putting forth fruitbuds, blossoms, leaves, or fruit; and all these operations go on in a healthy tree, in their proper seasons. So the godly man; he is ever taking deeper root growing stronger in the grace he has already received, increasing in heavenly desires, and under the continual influence of the Divine Spirit, forming those purposes from which much fruit to the glory and praise of God shall be produced.
Albert Barnes
Psa 1:3
And he shall be like a tree – A description of the happiness or prosperity of the man who thus avoids the way of sinners, and who delights in the law of God, now follows. This is presented in the form of a very beautiful image – a tree planted where its roots would have abundance of water.
Planted by the rivers of water – It is not a tree that springs up spontaneously, but one that is set out in a favorable place, and that is cultivated with care. The word “rivers” does not here quite express the sense of the original. The Hebrew word פלג peleg, from פלג pâlag, to cleave, to split, to divide), properly means divisions; and then, channels, canals, trenches, branching-cuts, brooks. The allusion is to the Oriental method of irrigating their lands by making artificial rivulets to convey the water from a larger stream, or from a lake. In this way, the water was distributed in all directions. The whole land of Egypt was anciently sluiced in this manner, and it was in this way that its extraordinary fertility was secured. An illustration of the passage may be derived from the account by Maundrell of the method of watering the gardens and orchards in the vicinity of Damascus. “The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barady …. This river, as soon as it issues out of the cleft of the mountain before mentioned, into the plain, is immediately divided into three streams, of which the middlemost and largest runs directly to Damascus, and is distributed to all the cisterns and fountains of the ciy. The other two, which I take to be the work of art, are drawn round, the one to the right, and the other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so dispersed over all the vast wood, insomuch that there is not a garden but has a fine, quick stream running through it.” Trav., p. 122.
A striking allusion to trees cultivated in this manner occurs in Eze_31:3-4 : “Behold, the Assyrian was a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature, and his top was among the thick boughs. The waters made him great, the deep set him up on high, with his rivers running round about his plants, and sent out his little rivers unto all the trees of the field.” So Ecc_2:4 : “I made me pools of water, to water therewith the wood that bringeth forth trees.” No particular kind of tree is referred to in the passage before us, but there are abundant illustrations of the passage in the rows of willow, oranges, etc., that stand on the banks of these artificial streams in the East. The image is that of a tree abundantly watered, and that was flourishing.
That bringeth forth his fruit in his season – Whose fruit does not fall by the lack of nutriment. The idea is that of a tree which, at the proper season of the year, is loaded with fruit. Compare Psa_92:14. The image is one of great beauty. The fruit is not untimely. It does not ripen and fall too soon, or fall before it is mature; and the crop is abundant.
His leaf also shall not wither – By drought and heat. Compare Job_8:16, note; Job_15:32, note. It is green and flourishing – a striking image of a happy and a prosperous man.
And whatsoever he doeth shall prosper – This is a literal statement of what had just been put in a figurative or poetic form. It contains a general truth, or contains an affirmation as to the natural and proper effect of religion, or of a life of piety, and is similar to that which occurs in 1Ti_4:8 : “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” This idea of the effect of a life of piety is one that is common in the Scriptures, and is sustained by the regular course of events. If a man desires permanent prosperity and happiness, it is to be found only in the ways of virtue and religion. The word “whatsoever” here is to be taken in a general sense, and the proper laws of interpretation do not require that we should explain it as universally true. It is conceivable that a righteous man – a man profoundly and sincerely fearing God – may sometimes form plans that will not be wise; it is conceivable that he may lose his wealth, or that he may be involved in the calamities that come upon a people in times of commercial distress, in seasons of war, of famine, and pestilence; it is conceivable that he may be made to suffer loss by the fraud and dishonesty of other men; but still as a general and as a most important truth, a life of piety will be followed by prosperity, and will constantly impart happiness. It is this great and important truth which it is the main design of the Book of Psalms to illustrate.
John Calvin
Psa 1:4
The Psalmist might, with propriety, have compared the ungodly to a tree that speedily withers, as Jeremiah likens them to the heath which grows in the wilderness, (Jer_17:6 ) But not reckoning this figure sufficiently strong, he debases them by employing another, which represents them in a light still more contemptible: and the reason is, that he does not keep his eye on the prosperous condition of which they boast for a short time, but his mind is seriously pondering on the destruction which awaits them, and will at length overtake them. The meaning, therefore, is, although the ungodly now live prosperously, yet by and by they shall be like chaff; for when the Lord has brought them low, he shall drive them hither and thither with the blast of his wrath. Besides, by this form of speech, the Holy Spirit teaches us to contemplate with the eye of faith, what might otherwise seem incredible; for although the ungodly man rise high, and appear to great advantage, like a stately tree, we may rest assured that he will be even as chaff or refuse, whenever God chooses to cast him down from his high estate, with the breath of his mouth.
Adam Clarke
Psa 1:4
The ungodly are not so – The Vulgate and Septuagint, and the versions made from them, such as the Ethiopic and Arabic, double the last negation, and add a clause to the end of the verse, “Not so the ungodly, not so; they shall be like the dust which the wind scatters away from the face of the earth.” There is nothing solid in the men; there is nothing good in their ways. They are not of God’s planting; they are not good grain; they are only chaff, and a chaff that shall be separated from the good grain when the fan or shovel of God’s power throws them up to the wind of his judgments. The manner of winnowing in the eastern countries is nearly the same with that practiced in various parts of these kingdoms before the invention of winnowing machines. They either throw it up in a place out of doors by a large wooden shovel against the wind; or with their weights or winnowing fans shake it down leisurely in the wind. The grain falls down nearly perpendicularly; and the chaff, through its lightness, is blown away to a distance from the grain.
An ungodly man is never steady; his purposes are abortive; his conversation light, trifling, and foolish; his professions, friendships, etc., frothy, hollow, and insincere; and both he and his works are carried away to destruction by the wind of God’s judgments.
Albert Barnes
Psa 1:4
The ungodly are not so – literally, “Not thus the wicked.” For the word ungodly, see the notes at Psa_1:1. The statement that the “wicked are not so,” is a general statement applicable alike to their character and destiny, though the mind of the author of the psalm is fixed immediately and particularly on the difference in their destiny, without specifying anything particularly respecting their character. It is as true, however, that the ungodly do walk in the counsel of the wicked, and stand in the way of sinners, and sit in the seat of the scornful, as it is that the righteous do not; as true that they do not delight in the law of the Lord, as it is that the righteous do; as true that the wicked are not like a tree planted by the channels of water, as it is that the righteous are. This passage, therefore, may be employed to show what is the character of the ungodly, and in so applying it, what was before negative in regard to the righteous, becomes positive in regard to the wicked; what was positive, becomes negative. Thus it is true:
(a) that the wicked do walk in the counsel of the ungodly; do stand in the way of sinners; do sit in the seat of the scornful;
(b) that they do not delight in the law of the Lord, or meditate on his word; and
(c) that they are not like a tree planted by the waters, that is green and beautiful and fruitful.
Both in character and in destiny the ungodly differ from the righteous. The subsequent part of the verse shows that, while the general truth was in the mind of the writer, the particular thing on which his attention was fixed was, his condition in life – his destiny – as that which could not be compared with a green and fruitful tree, but which suggested quite another image.
But are like the chaff which the wind driveth away – When the wheat was winnowed. This, in Oriental countries, was commonly performed in the open field, and usually on an eminence, and where there was a strong wind. The operation was performed, as it is now in our country, when a fan or fanning-mill cannot he procured, by throwing up the grain as it is threshed with a shovel, and the wind scatters the chaff, while the grain falls to the ground. See the notes at Mat_3:12.
This very naturally and appropriately furnished an illustration of the destiny of the wicked. Compared with the righteous, they were like the worthless chaff driven away by the wind. The image is often found in the Scriptures. See Job_21:18, note; Isa_17:13, note. Compare also Psa_35:5; Isa_29:5; Isa_41:15; Dan_2:35; Hos_13:3. The idea here is, that the wicked are in no respect like the green and fruitful tree referred to in Psa_1:3. They are not like a tree in any respect. They are not even like a decaying tree, a barren tree, a dead tree, for either of these would suggest some idea of stability or permanency. They are like dry and worthless chaff driven off by the wind, as of no value to the farmer – a substance which he is anxious only to separate wholly from his grain, and to get out of his way. The idea thus suggested, therefore, is that of intrinsic worthlessness. It will be among other things, on this account that the wicked will be driven away – that they are worthless in the universe of God – worthless to all the purposes for which man was made. At the same time, however, there may be an implied contrast between that chaff and the useful grain which it is the object of the farmer to secure.
John Calvin
Psa 1:5
In the fifth verse, the prophet teaches that a happy life depends on a good conscience, and that, therefore, it is not wonderful, if the ungodly suddenly fall from the happiness of which they fancied themselves in possession. And there is implied in the words a kind of concession; the prophet tacitly acknowledges that the ungodly please and enjoy themselves, and triumph during the reign of moral disorder in the world; just as robbers revel in the woods and caves, when beyond the reach of justice. But he assures us, that things will not always remain in their present state of confusion, and that when they shall have been reduced to proper order, these ungodly persons shall be entirely deprived of their pleasures, and feel that they were infatuated when they thought themselves happy. We now see how the Psalmist pronounces the ungodly to be miserable, because happiness is the inward blessing of a good conscience. He does not deny, that before they are driven to judgment, all things succeed well with them; but he denies that they are happy unless they have substantial and steadfast integrity of character to sustain them: for the true integrity of the righteous manifests itself when it comes at length to be tried. It is indeed true, that the Lord daily executes judgment, by making a distinction between the righteous and the wicked, but because this is done only partially in this life, we must look higher if we desire to behold the assembly of the righteous,of which mention is here made.
Albert Barnes
Psa 1:5
Therefore – Because they are thus worthless.
The ungodly – See the notes at Psa_1:1. The wicked in general; the wicked of any kind or degree.
Shall not stand – Compare the notes at Psa_1:1. The idea is, that they will not be found among those who are acquitted by the Judge, and approved by him. The idea seems to be derived from the act of standing up to be tried, or to receive a sentence.
In the judgment – The Aramaic Paraphrase renders this, “in the great day” – understanding it of the day of judgment. The Septuagint and Vulgate render it, “the wicked shall not rise – αναστήσονται anastesontai – resurgent – in judgment.” Most of the Jewish interpreters, following the Aramaic Paraphrase, understand this as referring to the last judgment. Rosenmuller, in loc. The truth stated, however, seems to be more general than that, though that is probably included. The meaning is, that they would not share the lot of the righteous: in all places, and at all times, where character is determined, and where the divine estimate of human character is manifested, it would be found that they could not stand the trial, or abide the result, so as to have a place with the righteous. Their true character would in all such cases be shown, and they would be treated like the chaff that is driven away. This would be true alike in those situations of trial in the present life when character is determined, and at the last judgment, when the sentence will be pronounced which will determine the final doom of mankind.
Nor sinners – See the notes at Psa_1:1.
In the congregation of the righteous – Be reckoned or regarded as belonging to the righteous. That is, in all the places where the righteous, as such, are assembled, they will have no place: where they assemble to worship God; where they meet as his friends; where they unitedly participate in his favor; when, in the last day, they shall be gathered together to receive their reward, and when they shall be assembled together in heaven. The sinner has no place in the congregations of the people of God.
John Calvin
Psa 1:6
Even in this world the prosperity of the ungodly begins to pass away as often as God manifests the tokens of his judgment; (for then, being awakened out of sleep, they are constrained to acknowledge, whether they will or no, that they have no part with the assembly of the righteous;) but because this is not accomplished always, nor with respect to all men, in the present state, we must patiently wait for the day of final revelation, in which Christ will separate the sheep from the goats. At the same time, we must maintain it as a general truth, that the ungodly are devoted to misery; for their own consciences condemn them for their wickedness; and, as often as they are summoned to give an account of their life, their sleep is broken, and they perceive that they were merely dreaming when they imagined themselves to be happy, without looking inward to the true state of their hearts.
Moreover, as things appear to be here driven about at the mercy of chance, and as it is not easy for us, in the midst of the prevailing confusion, to acknowledge the truth of what the Psalmist had said, he therefore presents to our consideration the grand principle, that God is the Judge of the world. Granting this, it follows that it cannot but be well with the upright and the just, while, on the other hand, the most terrible destruction must impend over the ungodly. According to all outward appearance, the servants of God may derive no advantage from their uprightness; but as it is the peculiar office of God to defend them and take care of their safety, they must be happy under his protection. And from this we may also conclude that, as he is the certain avenger of wickedness, although, for a time, he may seem to take no notice of the ungodly, yet at length he will visit them with destruction. Instead, therefore, of allowing ourselves to be deceived with their imaginary felicity, let us, in circumstances of distress, have ever before our eyes the providence of God, to whom it belongs to settle the affairs of the world, and to bring order out of confusion.
Adam Clarke
Psa 1:6
The Lord knoweth – יודע yodea approveth the way, “aloweth the way”, Coverdale, of the righteous, צדיקים tsaddikim, from צדק tsadak, to give even weight; the men who give to all their due; opposed to רשעים reshaim, Psa_1:1, they who withhold right from all; see above. Such holy men are under the continual eye of God’s providence; he knows the way that they take; approves of their motives, purposes, and works, because they are all wrought through himself. He provides for them in all exigencies, and defends them both in body and soul.
The way of the ungodly shall perish – Their projects, designs and operations, shall perish; God’s curse shall be on all that they have, do, and are. And in the day of judgment they shall be condemned to everlasting fire in the perdition of ungodly men. The wicked shall perish at the presence of the Lord. Reader take warning!
Albert Barnes
Psa 1:6
For the Lord knoweth the way of the righteous – This is given as a reason why the wicked would not stand in the judgment with the righteous. The reason is, that the Lord, the great Judge, fully understands the character of those who are his friends, and can discriminate between them and all others, whatever pretences others may make to that character. Only those whom God approves, and loves, as his friends, will be able to stand in the day when the great decision shall be made. No one can impose on him by any mere pretensions to piety; no one can force his way to his favor, or to the rewards of the just, by power; no one can claim this in virtue of rank and station. No one can be admitted to the favor of God, and to the rewards of heaven, whose character is not such that it will bear the scrutiny of the Omniscient eve. Compare the notes at 2Ti_2:19. Man may be deceived in judging character, but God is not. When it is said that “the Lord knoweth the way of the righteous,” the word “way” seems to be used to denote the whole of life – the manner of living (Notes, Psa_1:1), and hence, the whole character. Perhaps there is included also the idea that the Lord knows the result of their manner of life – the issue to which it leads – and that, therefore, he can properly judge the righteous and assign them to that place in the future world, to wit, heaven, to which their actions tend.
But the way of the ungodly shall perish – The way or manner in which the ungodly live shall tend to ruin; their plans, and purposes, and hopes, shall come to nought. Their course, in fact, tends to destruction. None of their plans shall prosper in regard to religion: none of their hopes shall be fulfilled. In this, as in all other respects, they stand in strong contrast with the righteous, alike in this world and the world to come.
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Posted by Chuck Grantham on October 30, 2009
YouTube being a bit of a modern phenomenon, and many people nowadays much more likely to watch videos than read any extended prose, I take this opportunity to add a hopefully growing Link Category: “YouTube Bible.” Bottom of the right-hand sidebar. Additional suggestions requested.
Truthfully, I like to think of the category as : “Redeeming YouTube”. Have you seen some of the stuff on YouTube?
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Posted by Chuck Grantham on October 29, 2009
These are some of my notes for Sunday, November 1, 2009 in the Lifeway Explore the Bible series.
Books referenced in these notes are:
1. Psalms vol 3: Psalms 90-150, Baker Commentary on the Old Testament Wisdom and Psalms, Baker Academic, 2008 by John Goldingay
2. Psalms: Revised Expositor’s Commentary by Willem Van Gemeren
Ps 102
This is considered one of the seven penitential psalms (6, 32, 38,51, 102, 130, 143), more because of it’s stress on the suffering that comes from sin and God’s discipline of sinners. It is a lament of the godly over being thrown in with the ungodly in exile from the land. Other exilic psalms are 42, 43, 74,79, 137. Jews traditionally recite this psalm during fasting.(van Gemeren)
There is no named nor stand out traditional author for the psalm. Suggested authors include David in a prophetic vein, or people who actually endured the exile such as Daniel, Jeremiah, or Nehemiah. The evidence for it’s ties to the Babylonian captivity come in the verses our Sunday School lesson doesn’t cover: 13-21. Christians have routinely viewed the psalm in a more individualistic vein than Jews, emphasizing the psalmist’s pains in the early verses rather than the latter verses’ shift to the Israelites’ plight as a group.
The header’s description of the author is unique in the Psalter but similar to Babylonian prayers and matches well v.1-11.(Goldingay)
Plea: Hebrew tepilla, legal terminology, throwing oneself on the mercy of the court.(Goldingay)
Weak: Hebrew ani or anwa- the vulnerable and powerless, largely made that way by having no family. Often translated “poor”, “oppressed”, “meek”, or “afflicted”, these are those victimized by the more fortunate in society. They are a class God is especially concerned with, because they have no other defender. (Goldingay)
Murmur: Hebrew Siah, siha. Normally translated “lament” or “meditate”. Strong feelings outwardly expressed.(Goldingay)
102:1-2
The psalmist asks God to listen and not ignore him, or worse, reject him outright. The Hebrew is “Do not hide your face from me”, which can connote either ignoring someone or actively turhing away from them. The style is similar to language in other psalms (18:6, 27:9, 31:2, 39:12, 56:9, 59:16, 69:17) following their example as the right way to entreat God for deliverance.(Goldingay)
102:3-5
These verses are about the crisis’ effect on the psalmist. There is repeated use of “my”: my days, my bones, my heart, my food, my groaning, my flesh, my bones.(Goldingay)
Smoke and burning bones are not necessarily about having a fever so much as a metaphor for being greatly afflicted and/or in pain. The “burning” metaphor continues in v.4 with a heart withered like grass in dry heat or a fire. The heart (Hebrew leb, lebab) in ancient thought is closer to the modern notion of “mind”, the place where thought occurs and decisions are made. The bowels were the ancients’ idea of the seat of emotion in the body. A withered heart, then, suggests a person unable to think.(Goldingay)
Furnace and hearth are from the Hebrew moqed, which describes both a “fire place” and the contents in it, “embers”.(Van Gemeren)
102:6-7
The psalm now switches to “I” as the psalmist compares himself to birds. The qaat and the kus (Hebrew) are doubtless birds, but no one is certain what type bird. Modern scholarship inclines to different sorts of owl, birds declared ritually unclean (Lev 11:16-18). This fits v.7’s imagery of a bird that is wakeful, presumably active when people are asleep, like owls. The psalmist is unable to sleep either because of his troubles (as in HCSB’s stay awke, NIV’s lie awake) or he is awake because he looks for God’s deliverance (KJV’s watch, NJB’s keep vigil), so he resembles nocturnal birds like owls.(Goldingay, Van Gemeren)
102:8-9
Now the psalmist turns to his enemies. They aren’t the cause of his troubles, but their decision is only making matters worse. Goldingay rejects the common translation “curse” at the end of v.8 for “sworn oaths by me”, based on the Hebrew saba. The psalmist has become a figure of revulsion, so his enemies use him in their oaths, “if I don’t do as I’ve sworn, let me become like X over there”. The enemies revulsion is explained as their rejection of the psalmist’s constant resemblance to a mourner, eating ashes and crying all the time. (Goldingay)
102:10-11
The psalm switches to “you”, God. Hebrew zaam, “rage, indignation” suggests outrage at another’s behavior, either in action or lack of action. Hebrew qesep “wrath” is almost always used of divine anger, in the sense of an overwhelming outpouring of anger. Hebrew nasa, “picked me up” with “thrown me aside” give the image of something tossed away in anger or disgust at its uselessness.(Goldingay)
In v. 11 the psalmist reverts to earlier language of grass withering (v.4) and adds lengthening shadows. Long shadows are a sign of approaching night.(Goldingay)
102:12
The psalm shifts to a more group-oriented language now, to the plight of Jerusalem and her inhabitants.
“Enthroned” and “endure” are replacements for Hebrew yashab, “sit”, implying living or even the image of a king on his throne.
God remains king of the universe forever, his reputation never ending.
102:13
God now rises, standing from his throne in order to act on Zion’s behalf. One can read the “it is time” as either divine decree (Daniel’s weeks?) or the psalmist’s importuning God “Zion is doing terribly- you God must help her now.” (Goldingay)
102:14
It is hard to read this verse as anything but a challenge to action directed at God. The Israelites show regard to Jerusalem’s very stones and dirt; isn’t it time for God to show his proclaimed fondness for the city and her people in action in history?(Goldingay)
102:24
The two sentences of v. 24 seem better separated, reading the first with v. 23 and the second with v.25. The psalmist laments his frailty, the fleetness of his life, and asks God not to shorten his days any further than He already has.(Goldingay)
102:25
If v.24b establishes God’s eternity in comparison to mankind, v.25 goes on to relate him to the ancient universe, saying God is as old as old, for He formed the universe, the heavens and the earth.(Goldingay)
102:26-27
Even creation itself must wear out and come to an end, the psalmist says, but God will still remain, for He is gerater than all He created. God will never die.(Goldingay)
102:28
The psalmist prays future generations will live in a better relationship to the world and God, this coming to pass by God’s gracious action to ensure it. (Goldingay)
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Posted by Chuck Grantham on October 24, 2009
John Calvin
Psa 102:1
1O Jehovah! hear my prayer This earnestness shows, again, that these words were not dictated to be pronounced by the careless and light-hearted, which could not have been done without grossly insulting God. In speaking thus, the captive Jews bear testimony to the severe and excruciating distress which they endured, and to the ardent desire to obtain some alleviation with which they were inflamed. No person could utter these words with the mouth without profaning the name of God, unless he were, at the same time, actuated by a sincere and earnest affection of heart. We ought particularly to attend to the circumstance already adverted to, that we are thus stirred up by the Holy Spirit to the duty of prayer in behalf of the common welfare of the Church. Whilst each man takes sufficient care of his own individual interests, there is scarcely one in a hundred affected as he ought to be with the calamities of the Church. We have, therefore, the more need of incitements, even as we see the prophet here endeavoring, by an accumulation of words, to correct our coldness and sloth. I admit that the heart ought to move and direct the tongue to prayer; but, as it often flags or performs its duty in a slow and sluggish manner, it requires to be aided by the tongue. There is here a reciprocal influence. As the heart, on the one hand, ought to go before the words, and frame them, so the tongue, on the other, aids and remedies the coldness and torpor of the heart. True believers may indeed often pray not only earnestly but also fervently, while yet not a single word proceeds from the mouth. There is, however, no doubt that by crying the prophet means the vehemence into which grief constrains us to break forth.
Albert Barnes
Psa 102:1
Hear my prayer, O Lord – The prayer which I offer in view of my personal trials; the prayer which I offer as one of an afflicted people. Compare Psa_4:1; Psa_17:1; Psa_18:6.
And let my cry come unto thee – My prayer, accompanied with an outward expression of my earnestness. It was not a silent, or a mental prayer; it was a loud and earnest cry. Psa_5:2; Psa_18:6, Psa_18:41; Psa_30:2; Psa_72:12; Job_35:9; Job_36:13.
John Calvin
Psa 102:2
2Hide not thy face from me in the day of my affliction The prayer, that God would not hide his face, is far from being superfluous. As the people had been languishing in captivity for the space of nearly seventy years, it might seem that God had for ever turned away his favor from them. But they are, notwithstanding, commanded, in their extreme affliction, to have recourse to prayer as their only remedy. They affirm that they cry in the day of their affliction, not as hypocrites are accustomed to do, who utter their complaints in a tumultuous manner, but because they feel that they are then called upon by God to cry to him.
Make haste, answer me Having elsewhere spoken more fully of these forms of expression, it may suffice, at present, briefly to observe, that when God permits us to lay open before him our infirmities without reserve, and patiently bears with our foolishness, he deals in a way of great tenderness towards us. To pour out our complaints before him after the manner of little children would certainly be to treat his Majesty with very little reverence, were it not that he has been pleased to allow us such freedom. I purposely make use of this illustration, that the weak, who are afraid to draw near to God, may understand that they are invited to him with such gentleness as that nothing may hinder them from familiarly and confidently approaching him.
Albert Barnes
Psa 102:2
Hide not thy face from me – The Septuagint and the Latin Vulgate render this, “Do not turn away thy face from me.” The sense is essentially the same. The prayer is, that God would not refuse to look graciously upon him; that he would turn his attention to him; that he would regard his supplications. See the notes at Psa_10:1; compare Psa_13:1; Psa_27:9; Job_13:24; Job_34:29; Deu_31:17.
In the day when I am in trouble – When sorrows come upon me; when I need thy gracious help. Literally, “When there is distress to me.”
Incline thine ear unto me – See Psa_5:1, note; Psa_17:6, note; compare Psa_17:1; Psa_55:1; Psa_86:6; Psa_39:12.
In the day when I call, answer me speedily – Grant at once my requests; give me immediate evidence that my prayer is heard. The psalmist believed in an immediate answer to prayer. He often had evidence that his prayer was answered at once; his mind became calm; he had comfort and peace; he obtained the blessing which he earnestly sought. No one can doubt that prayer may be answered at once; no one who prays can fail to find such answers in his own case, in his peace, his calmness, his joy. In multitudes of cases blessings are granted in such a way that there can be no doubt that they have come in answer to prayer. Compare the notes at Dan_9:20-23.
John Calvin
Psa 102:3
3For my days are consumed like smokeThese expressions are hyperbolical, but still they show how deeply the desolation of the Church ought to wound the hearts of the people of God. Let every man, therefore, carefully examine himself on this head. If we do not prefer the Church to all the other objects of our solicitude, we are unworthy of being accounted among her members. Whenever we meet with such forms of expression as these, let us remember that they reproach our slothfulness in not being affected with the afflictions of the Church as we ought. The Psalmist compares his days to smoke, and his bones to the stones of the hearth, which, in the course of time, are consumed by the fire. By boneshe means the strength of man. And, were not men devoid of feeling, such a melancholy spectacle of the wrath of God would assuredly have the effect of drying up their bones, and wasting away their whole rigor.
Adam Clarke
Psa 102:3
My days are consumed like smoke – He represents himself (for the psalmist speaks in the name of the people) under the notion of a pile of combustible matter, placed upon a fire, which soon consumes it; part flying away in smoke, and the residue lying on the hearth in the form of charred coal and ashes. The Chaldeans were the fire, and the captive Jews the fuel, thus converted into smoke and ashes.
Albert Barnes
Psa 102:3
For my days are consumed like smoke – Margin, “into smoke.” Literally, “in smoke.” That is, They vanish as smoke; they pass away and become nothing; they are spent in affliction, and seem to accomplish nothing. The idea is, that in his affliction he seemed to accomplish none of the ends of life. His life seemed to be wasted. This is often the feeling in trial: and yet in trial a man may be more useful, he may do more to accomplish the real ends of life, he may do more to illustrate the power and excellence of religion, than he ever did in the days of prosperity.
And my bones are burned as an hearth – Or rather, as faggots or fuel. Literally, “They are burned as a burning.” The idea is, that in his troubles, his very bones, the most solid and substantial part of himself, seemed to be consumed and to waste away. See the notes at Psa_31:10.
John Calvin
Psa 102:4
4My heart is smitten, and dried up like grass Here he employs a third similitude, declaring that his heart is withered, and wholly dried up like mown grass. But he intends to express something more than that his heart was withered, and his bones reduced to a state of dryness. His language implies, that as the grass, when it is cut down, can no longer receive juice from the earth, nor retain the life and rigor which it derived from the root, so his heart being, as it were, torn and cut off from its root, was deprived of its natural nourishment.
The meaning of the last clause, I have forgotten to eat my bread, is, My sorrow has been so great, that I have neglected my ordinary food. The Jews, it is true, during their captivity in Babylon, did eat their food; and it would have been an evidence of their having fallen into sinful despair, had they starved themselves to death. But what he means to say is, that he was so afflicted with sorrow as to refuse all delights, and to deprive himself even of food and drink. True believers may cease for a time to partake of their ordinary food, when, by voluntary fasting, they humbly beseech God to turn away his wrath, but the prophet does not here speak of that kind of abstinence from bodily sustenance. He speaks of such as is the effect of extreme mental distress, which is accompanied with a loathing of food, and a weariness of all things. In the close of the verse, he adds, that his body was, as it were, consuming or wasting away, so that his bones clave to his skin.
Adam Clarke
Psa 102:4
My heart is smitten, and withered like grass – The metaphor here is taken from grass cut down in the meadow. It is first smitten with the scythe, and then withered by the sun. Thus the Jews were smitten with the judgments of God; and they are now withered under the fire of the Chaldeans.
Albert Barnes
Psa 102:4
My heart is smitten – Broken; crushed with grief. We now speak of “a broken heart.” Even death is often caused by such excessive sorrow as to crush and break the heart.
And withered like grass – It is dried up as grass is by drought, or as when it is cut down. It loses its support; and having no strength of its own, it dies.
So that I forget to eat my bread – I am so absorbed in my trials; they so entirely engross my attention, that I think of nothing else, not even of those things which are necessary to the support of life. Grief has the effect of taking away the appetite, but this does not seem to be the idea here. It is that of such a complete absorption in trouble that everything else is forgotten.
Albert Barnes
Psa 102:5
By reason of the voice of my groaning – By suffering and trouble, so great as to produce groaning, my flesh is wasted away.
My bones cleave to my skin – Margin, “flesh.” The Hebrew word means “flesh.” The effect described is that of a wasting away or an emaciation of flesh from deep distress, so that the bones became prominent, and had nothing to hide them from view; so that they seemed to adhere fast to the flesh itself. See the notes at Job_19:20.
John Calvin
Psa 102:6
6I have become like a pelican of the wilderness Instead of rendering the original word by pelican, some translate it bittern, and others the cuckoo. The Hebrew word here used for owlis rendered by the Septuagint νυκτικοραξ, which signifies a bat. But as even the Jews are doubtful as to the kind of birds here intended, let it suffice us simply to know, that in this verse there are pointed out certain melancholy birds, whose place of abode is in the holes of mountains and in deserts, and whose note, instead of being delightful and sweet to the ear, inspires those who hear it with terror. I am removed, as if he had said, from the society of men, and am become almost like a wild beast of the forest. Although the people of God dwelt in a well cultivated and fertile region, yet the whole country of Chaldea and Assyria was to them like a wilderness, since their hearts were bound by the strongest ties of affection to the temple, and to their native country from which they had been expelled. The third similitude, which is taken from the sparrow, denotes such grief as produces the greatest uneasiness. The word צפור, tsippor, signifies in general any kind of bird; but I have no doubt that it is here to be understood of the sparrow. It is described as solitary or alone, because it has been bereaved of its mate; and so deeply affected are these little birds when separated from their mates, that their distress exceeds almost all sorrow.
John Gill
Psa 102:6 I am like a pelican of the wilderness,…. It may be so called, to distinguish it from another of the same name that lives upon the waters; which has the name of “pelican” in the Greek tongue, as is said, from its smiting and piercing its breast, and letting out blood for the reviving of its young; and in the Hebrew language, from its vomiting shell fish it has swallowed down; See Gill on Lev_11:18 where the word is rendered a “pelican” as here, and in Deu_14:17, the same we call the “shovelard”; but a “cormorant” in Isa_34:11, however, it seems to be a bird of solitude, and therefore the psalmist compares himself to it. According to Isidore (g), it is an Egyptian bird, that inhabits the desert of the river Nile, from whence it has the name of Canopus Aegyptus:
I am like an owl of the desert; or “of desert places”; so the Tigurine version; it is translated “the little owl” in Lev_11:17. It delights to be on old walls, and in ruined houses, and cares not to consort with other birds, and it makes a hideous sorrowful noise (h). Jarchi renders it the hawk, but that, as Kimchi (i) observes, is found in habitable places. Bochart (k) thinks the “onocrotalos” is meant, a bird so much of the same kind with the pelican, that they are promiscuously used by learned men; and which is a creature, as Jerom (l) says, that is used to dwell in desert places; and Isidore (m) observes, that there are two sorts of them, one that lives in the water, and another in the desert; it has its name from its braying like an ass; and Aelianus (n) speaks of a bird of this sort in India, which has a large crop like a sack; and the Hebrew word “cos” here used signifies a cup or vessel, from whence it may have its name; and which he says makes a very disagreeable noise, to which the psalmist may compare the voice of his groaning, Psa_102:5.
(g) Origin. l. 12. c. 7. (h) “Solaque culminibus ferali carmine Bubo, saepe queri—-”, Virgil. Aeneid. 4. (i) Sepher Shorash. rad. כוס. (k) Hierozoic. par. 2. l. 2. c. 20. col. 275, 276. (l) Comment. in Esaiam, c. 34. fol. 64. A. (m) Ut supra. (Origin. l. 12. c. 7.) (n) De Animal. l. 16. c. 4.
Albert Barnes
Psa 102:6
I am like a pelican of the wilderness – A bird in the midst of desolation becomes a striking image of loneliness and distress. The word rendered “pelican” – קאת qâ’ath – is supposed to have been a name given to the pelican from the idea of vomiting, as it “vomits the shells and other substances which it has too voraciously swallowed.” The word occurs in the following places, where it is rendered as here “pelican:” Lev_11:18; Deu_14:17; and in Isa_34:11; Zep_2:14, where it is rendered “cormorant.” The following description, taken from the “Land and the Book,” vol. i. p. 403, by Dr. Thomson, will illustrate this passage. Speaking of the outlet of the Huleh, and the region of the exit of the Jordan from that lake in its course toward the sea of Tiberias, he says, “Here only have I seen the pelican of the wilderness, as David calls it. I once had one of them shot just below this place, and, as it was merely wounded in the wing, I had a good opportunity to study its character. It was certainly the most sombre, austere bird I ever saw. It gave one the blues merely to look at it. David could find no more expressive type of solitude and melancholy by which to illustrate his own sad state. It seemed as large as a half-grown donkey, and when fairly settled on its stout legs, it looked like one. The pelican is never seen but in these unfrequented solitudes, and to this agree all the references to it in the Bible.”
I am like an owl of the desert – The owl is a well-known bird which dwells in solitudes and old ruins, and which becomes, alike by its seeking such places of abode, by its appearance, and by its doleful cry, the very emblem of desolation.
John Gill
Psa 102:7 I watch,…. Night after night, and take no sleep; cannot get any by reason of thoughtfulness, care, and trouble:
and am as a sparrow alone upon the housetop; or, “as a bird” (o); for there is no necessity of limiting it to a sparrow, to which the account does not seem so well to agree; for sparrows will not only perch on housetops and solitary places, but will make their nests in dwelling houses, and in places of public resort, as temples; hence David speaks of the sparrow finding an house near the altars of God, Psa_84:3 and Herodotus (p) makes mention of sparrows and other birds making their nests in the temple at Branchides; which may serve to illustrate the text last mentioned: wherefore this may be understood of any solitary bird, and especially of the owl (q); the Jews had flat roofs upon their houses, and here birds of solitude would come and sit alone in the night season, to which the psalmist likens himself; being either forsaken by his friends and acquaintance; or, being in melancholy circumstances, he chose to be alone, mourning over his sorrowful state and condition.
(o) כצפור “sicut avis”, Gejerus, Schmidt. (p) Clio, sive, l. 1. c. 159. (q) “——–tectoque prophanus Incubuit bubo” Ovid. Metamorph. l. 6. Fab. 8. “E tectis strix”, &c. Tibullus, l. 1. Eleg. 5. v. 52.
Adam Clarke
Psa 102:7
As a sparrow alone – צפור tsippor, seems to be often used for any small bird, such as the swallow, sparrow, or the like. Bochart supposes the screech owl is intended.
John Calvin
Psa 102:8
8.My enemies have reviled me daily The faithful, to excite the compassion of God towards them, tell him that they are not only objects of mockery to their enemies, but also that they swore by them. The indignity complained of is, that the ungodly so shamefully triumphed over God’s chosen people, as even to borrow from their calamities a form of swearing and imprecation. This was to regard the fate of the Jews as a signal pattern in uttering the language of imprecation. When, therefore, at the present day the ungodly, in like manner, give themselves loose reins in pouring forth against us contumelious language, let us learn to fortify ourselves with this armor, by which such kind of temptation, however sharp, may be overcome. The Holy Spirit, in dictating to the faithful this form of prayer, meant to testify that God is moved by such revilings to succor his people; even as we find it stated in Isa_37:23, “Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice? even against the Holy One of Israel;” and in the verse immediately preceding the prophet had said, “He hath despised thee, O daughter of Zion! against thee hath he shaken the head, O daughter of Jerusalem!” It is surely an inestimable comfort that the more insolent our enemies are against us, the more is God incited to gird himself to aid us.
In the second clause the inspired writer expresses more strongly the cruelty of his enemies, when he speaks of their being mad against him. As the verb הלל, halal, which we have rendered mad, generally signifies to praise, it might here be understood as having, by the figure antiphrasis, a sense the very opposite — those who dispraised or reproached me. But it is better to follow the commonly received interpretation. Some maintain that they are called mad, because they manifested their own folly, making it evident from the manner in which they acted, that they were worthless persons; but this opinion does too much violence to the text. The more satisfactory sense is, that the people of God charge revilers with cruelty or furious hatred.
Albert Barnes
Psa 102:8
Mine enemies reproach me all the day – Continually. They reproach me as one of thy people; or, I bear reproaches in common with others, and it becomes to me a personal matter, so entirely are my feelings and interests identified with those of thy people. Perhaps there were also, mingled with this, personal reproaches and calumnies.
And they that are mad against me – Angry; excited even to madness.
Are sworn against me – literally, “swear by me,” or against me. The meaning is, that they have conspired together under the solemnity of an oath to do me harm. It is not the wrath of an individual that I am to meet, but the combined wrath of those who act under the solemnities of an oath. Compare Act_23:12.
John Calvin
Psa 102:9
9For I have eaten ashes like bread Some think that the order is here inverted, and that the letter כ, caph, the sign of similitude, which is put before לחם, lechem, the word for bread, ought to be placed before אפר, epher, the word for ashes; as if it had been said, I find no more relish for my bread than I do for ashes; and the reason is, because sorrow of heart produces loathing of food. But the simpler meaning is, that lying prostrate on the ground, they licked, as it were, the earth, and so did eat ashes instead of bread. It was customary for those who mourned to stretch themselves at full length with their faces on the ground. The prophet, however, intended to express a different idea — to intimate, that when he partook of his meals, there was no table set before him, but his bread was thrown upon the ground to him in a foul and disgusting manner. Speaking, therefore, in the person of the faithful, he asserts that he was so fixed to the ground that he did not even rise from it to take his food. The same sentiment is expressed in the last part of the verse, I have mingled my drink with weeping; for while mourners usually restrain their sorrow during the short time in which they refresh themselves with food, he declares that his mourning was without intermission. Some, instead of reading in the first clause, as bread, read, in bread; and as the two letters, כ, caph, and ב, beth, nearly resemble each other, I prefer reading in bread, which agrees better with the second clause.
Albert Barnes
Psa 102:9
For I have eaten ashes like bread – I have seated myself in ashes in my grief (compare Job_2:8; Job_42:6; Isa_58:5; Isa_61:3; Jon_3:6; Dan_9:3; Mat_11:21); and ashes have become, as it were, my food. The ashes in which he sat had been mingled with his food.
And mingled my drink with weeping – Tears have fallen into the cup from which I drank, and have become a part of my drink. The idea is, that he had shed copious tears; and that even when he took his food, there was no respite to his grief.
John Calvin
Psa 102:10
10.On account of thy anger and thy wrath He now declares that the greatness of his grief proceeded not only from outward troubles and calamities, but from a sense that these were a punishment inflicted upon him by God. And surely there is nothing which ought to wound our hearts more deeply, than when we feel that God is angry with us. The meaning then amounts to this — O Lord! I do not confine my attention to those things which would engage the mind of worldly men; but I rather turn my thoughts to thy wrath; for were it not that thou art angry with us, we would have been still enjoying the inheritance given us by thee, from which we have justly been expelled by thy displeasure. When God then strikes us with his hand, we should not merely groan under the strokes inflicted upon us, as foolish men usually do, but should chiefly look to the cause that we may be truly humbled. This is a lesson which it would be of great advantage to us to learn.
The last clause of the verse, Thou hast lifted me up, and cast me down, may be understood in two ways. As we lift up what we intend to throw down with greater violence against the ground, the sentence may denote a violent method of casting down, as if it had been said, Thou hast crushed me more severely by throwing me down headlong from on high, than if I had merely fallen from the station which I occupied. But this seems to be another amplification of his grief, nothing being more bitter to an individual than to be reduced from a happy condition to extreme misery, the prophet mournfully complains that the chosen people were deprived of the distinguished advantages which God had conferred upon them in time past, so that the very remembrance of his former goodness, which should have afforded consolation to them, embittered their sorrow. Nor was it the effect of ingratitude to turn the consideration of the divine benefits, which they had formerly received, into matter of sadness; since they acknowledged that their being reduced to such a state of wretchedness and degradation was through their own sins. God has no delight in changing, as if, after having given us some taste of his goodness, he intended forthwith to deprive us of it. As his goodness is inexhaustible, so his blessing would flow upon us without intermission, were it not for our sins which break off the course of it. Although, then, the remembrance of God’s benefits ought to assuage our sorrows, yet still it is a great aggravation of our calamity to have fallen from an elevated position, and to find that we have so provoked his anger, as to make him withdraw from us his benignant and bountiful hand. Thus when we consider that the image of God, which distinguished Adam, was the brightness of the celestial glory; and when, on the contrary, we now see the ignominy and degradation to which God has subjected us in token of his wrath, this contrast cannot surely fail of making us feel more deeply the wretchedness of our condition. Whenever, therefore, God, after having stripped us of the blessings which he had conferred upon us, gives us up to reproach, let us learn that we have so much the greater cause to lament, because, through our own fault, we have turned light into darkness.
Albert Barnes
Psa 102:10
Because of thine indignation and thy wrath – Hebrew, “From the face of thine indignation,” etc. That is – he regarded all his sufferings as proof of the indignation and wrath of God against him. See Psa_90:7-9.
For thou hast lifted me up – In former times. Thou hadst given me prosperity; thou hadst given me an elevated and honorable place among men.
And cast me down – Thou hast brought me into a low condition, and I feel it all the more from the fact that I had enjoyed prosperity. Compare the notes at Psa_30:7. The passage, however, is susceptible of another interpretation: “Thou hast lifted me up, and cast me away.” That is, Thou hast lifted me from the ground as a storm or tempest takes up a light thing, and hast whirled me away. This idea occurs in Isa_22:18. See the notes at that passage. The former, however, seems to me to be the more correct interpretation.
John Calvin
Psa 102:11
11.My days are like the shadow which declineth When the sun is directly over our heads, that is to say, at mid-day, we do not observe such sudden changes of the shadows which his light produces; but when he begins to decline towards the west the shadows vary almost every moment, This is the reason why the sacred writer expressly makes mention of the shadow which declineth What he attributes to the afflicted Church seems indeed to be equally applicable to all men; but he had a special reason for employing this comparison to illustrate the condition of the Church when subjected to the calamity of exile. It is true, that as soon as we advance towards old age, we speedily fall into decay. But the complaint here is, that this befell the people of God in the very flower of their age. By the term days is to be understood the whole course of their life; and the meaning is, that the captivity was to the godly as the setting of the sun, because they quickly failed. In the end of the verse the similitude of withered grass, used a little before, is repeated, to intimate that their life during the captivity was involved in many sorrows which dried up in them the very sap of life. Nor is this wonderful, since to live in that condition would have been worse than a hundred deaths had they not been sustained by the hope of future deliverance. But although they were not altogether overwhelmed by temptation, they must have been in great distress, because they saw themselves abandoned by God.
Adam Clarke
Psa 102:11
My days are like a shadow that declineth – Or rather, My days decline like the shadow. I have passed my meridian, and the sun of my prosperity is about to set for ever. There may be here an allusion to the declination of the sun towards the south, which, by shortening their days, would greatly lengthen their nights. Similar to the exclamation of a contemporary prophet, Jer_8:20 : “The harvest is past, the summer is ended, and we are not saved.” There is now scarcely any human hope of our deliverance.
John Calvin
Psa 102:12
12.And thou, O Jehovah! shalt dwell for ever When the prophet, for his own encouragement, sets before himself the eternity of God, it seems, at first sight, to be a far-fetched consolation; for what benefit will accrue to us from the fact that God sits immutable on his heavenly throne, when, at the same time, our frail and perishing condition does not permit us to continue unmoved for a single moment? And, what is more, this knowledge of the blessed repose enjoyed by God enables us the better to perceive that our life is a mere illusion. But the inspired writer, calling to remembrance the promises by which God had declared that he would make the Church the object of his special care, and particularly that remarkable article of the covenant, “I will dwell in the midst of you,” (Exo_25:8 ) and, trusting to that sacred and indissoluble bond, has no hesitation in representing all the godly languishing, though they were in a state of suffering and wretchedness, as partakers of this celestial glory in which God dwells. The word memorial is also to be viewed in the same light. What advantage would we derive from this eternity and immutability of God’s being, unless we had in our hearts the knowledge of him, which, produced by his gracious covenant, begets in us the confidence arising from a mutual relationship between him and us? The meaning then is, “We are like withered grass, we are decaying every moment, we are not far from death, yea rather, we are, as it were, already dwelling in the grave; but since thou, O God! hast made a covenant with us, by which thou hast promised to protect and defend thine own people, and hast brought thyself into a gracious relation to us, giving us the fullest assurance that thou wilt always dwell in the midst of us, instead of desponding, we must be of good courage; and although we may see only ground for despair if we depend upon ourselves, we ought nevertheless to lift up our minds to the heavenly throne, from which thou wilt at length stretch forth thy hand to help us.” Whoever is in a moderate degree acquainted with the sacred writings, will readily acknowledge that whenever we are besieged with death, in a variety of forms, we should reason thus: As God continues unchangeably the same — “without variableness or shadow of turning” — nothing can hinder him from aiding us; and this he will do, because we have his word, by which he has laid himself under obligation to us, and because he has deposited with us his own memorial, which contains in it a sacred and indissoluble bond of fellowship.
Albert Barnes
Psa 102:12
But thou, O Lord, shalt endure for ever – Though my condition has been changed, though I have been cast down from an exalted position, though kingdoms rise and fall, yet thou art unchanged. Thy purposes will abide. Thy promises will be fulfilled. Thy character is the same. As thou hast been the hearer of prayer in past times, so thou art now. As thou hast interposed in behalf of thy people in other ages, so thou wilt now. As thy people in affliction have been permitted to come to thee, so they may come to thee now. The psalmist here brings to his own mind, as an encouragement in trouble, as we may at all times, the fact that God is an unchanging God; that he always lives; that he is ever the same. We could have no ground of hope if God changed; if he formed purposes only to abandon them; if he made promises only to disregard them; if today he were a Being of mercy and goodness, and tomorrow would be merely a Being of justice and wrath. This argument is enlarged upon in Psa_102:25-28.
And thy remembrance unto all generations – Thy memory; or, the remembrance of thee. My days are like a shadow. I shall pass away, and be forgotten. No one will recollect me; no one will feel any interest in remembering that I have ever lived (see the notes at Psa_31:12). But while one knows that this must be so in regard to himself and to all other people – that he and they are alike to be forgotten – he may also feel that there is One who will never be forgotten. God will never pass away. He will be always the same. All the hopes of the church – of the world – are based on this. It is not on man – on any one individual – on any number of people – for they will all alike pass away and be forgotten; but one generation of people after another, to the end of time, may call on God, and find him an ever-living, an unchanged and unchangeable protector and friend.
John Calvin
Psa 102:13
13.Thou shalt arise, and have mercy upon Zion. We have here the conclusion drawn from the truth stated in the preceding verse — God is eternal, and therefore he will have compassion upon Zion. God’s eternity is to be considered as impressed upon the memorial, or word, by which he has brought himself under obligation to maintain our welfare. Besides, as he is not destitute of the power, and as it is impossible for him to deny himself, we ought not to entertain any apprehension of his failing to accomplish, in his own time, what he has promised. We have observed, in another place, that, the verb to arise refers to what is made apparent to the eye of sense; for although he continues always immutable, yet, in putting forth his power, he manifests his majesty by the external act, as it is termed.
When the prophet treats of the restoration of the Church, he sets forth the divine mercy as its cause. He represents this mercy under a twofold aspect, and therefore employs different words. In the first place, as in the matter under consideration, the good deserts of men are entirely out of the question, and as God cannot be led from any cause external to himself to build up his Church, the prophet traces the cause of it solely to the free goodness of God. In the second place, he contemplates this mercy as connected with the Divine promises. Thou shalt have mercy upon Zion, for the time appointed, according to thy good pleasure, is come Meanwhile, it is to be observed that, in magnifying the Divine mercy, his design was to teach true believers that their safety depended on it alone. But we must now attend to what time is alluded to. The word מועד, moed, signifies all kind of fixed or appointed days. There is, then, beyond all doubt, a reference to the prophecy of Jeremiah, recorded in Jer_29:10, and repeated in the last chapter of the Second Book of Chronicles, at the 21st verse. That the faithful might not sink into despondency, through the long continuance of their calamities, they needed to be supported by the hope that an end to their captivity had been appointed by God, and that it would not extend beyond seventy years. Daniel was employed in meditating on this very topic, when “he set his face unto the Lord God, to seek, by prayer and supplications,” the re-establishment of the Church, (Dan_9:2 ) In like manner, the object now aimed at by the prophet was to encourage both himself and others to confidence in prayer, putting God in mind of this remarkable prophecy, as an argument to induce him to bring to a termination their melancholy captivity. And surely if, in our prayers, we do not continually remember the Divine promises, we only cast forth our desires into the air like smoke. It is, however, to be observed, that although the time of the promised deliverance was approaching, or had already arrived, yet the prophet does not cease from the exercise of prayer, to which God stirs us up by means of his word. And although the time was fixed, yet he calls upon God, for the performance of his covenant, in such a manner, as that he is still betaking himself to his free goodness alone; for the promises by which God brings himself under obligation to us do not, in any degree, obscure his grace.
Albert Barnes
Psa 102:13
Thou shalt arise – Thou wilt come forth – as if God had been inattentive or inactive.
And have mercy upon Zion – That is, Upon Jerusalem – represented as in a state of desolation. God would at length pity her, and interpose in her behalf.
For the time to favor her – Implying that there was an appointed time to favor her, or to bring her troubles to an end.
Yea, the set time is come – The word used here – מועד mô‛êd – means properly an appointed season – a designated moment. It refers to some purpose or appointment in regard to anything that is to be done, as in 1Sa_13:8, 1Sa_13:11; 2Sa_20:5; Gen_17:21; or to a fixed period, as when certain things are to be done, certain festivals to be held regularly at a certain season of the year, Lam_1:4; Lam_2:6; Hos_9:5; Hos_12:9; Lev_23:2, Lev_23:4,Lev_23:37, Lev_23:44. Here it means that there was some period fixed in the Divine Mind when this was to occur, or a definite time when it had been predicted or promised that it would occur. The language is such as would be applicable to the captivity in Babylon, concerning which there was a promise that it should continue but seventy years. If the psalm refers to that, then the meaning is that there were indications in the course of events that that period was about to arrive. Compare the notes at Dan_9:2. What those indications were in this case, the psalmist immediately states, Psa_102:14. It may be remarked here, that there are usually some previous intimations or indications of what God is about to do. “Coming events cast their shadows before.” Even the divine purposes are accomplished usually in connection with human agency, and in the regular course of events; and it is frequently possible to anticipate that God is about to appear for the fulfillment of his promises. So it was in the coming of the Saviour. So it was in the destruction of Jerusalem by the Romans. So it is when God is about to revive religion in a church. So it is, and will be, in regard to the conversion of the world.
John Calvin
Psa 102:14
14.For thy servants take pleasure in her stones To restrict this to Cyrus and Darius is altogether unsuitable. It is not at all wonderful to find the Jewish doctors hunting, with excessive eagerness, after foolish subtilties; but I am surprised that some of our modern commentators subscribe to such a poor and cold interpretation. I am aware that, in some places, the unbelieving and the wicked are called the servants of God, as in Jer_25:9, because God makes use of them as instruments for executing his judgments. Nay, I admit that Cyrus is called by name God’s chosen servant, (Isa_44:28 ) but the Holy Spirit would not have bestowed so honorable a title, either on him or Darius, without some qualification. Besides, it is probable that this psalm was composed before the edict was published, which granted the people liberty to return to their native country. It therefore follows, that God’s people alone are included in the catalogue of his servants, because it is their purpose, during the whole of their life, to obey his will in all things. The prophet, I have no doubt, speaks in general of the whole Church, intimating that this was not the wish entertained merely by one man, but was shared by the whole body of the Church. The more effectually to induce God to listen to his prayer, he calls upon all the godly, who were then in the world, to join with him in the same request. It, unquestionably, very much contributes to increase the confidence of success, when supplications are made by all the people of God together, as if in the person of one man, according to what the Apostle Paul declares, “Ye also, helping together by prayer for us, that, for the gift bestowed upon us, by the means of many persons, thanks may be given by many on our behalf.” (2Co_1:11 )
Farther, when the deformed materials which remained of the ruins of the temple and city are emphatically termed the stones of Zion, this is designed to intimate, not only that the faithful in time past were affected with the outward splendor of the temple, when, besides attracting the eyes of men, it had power to ravish with admiration all their senses, but also, that although the temple was destroyed, and nothing was to be seen where it stood but hideous desolation, yet their attachment to it continued unalterable, and they acknowledged the glory of God, in its crumbling stones and decayed rubbish. As the temple was built by the appointment of God, and as he had promised its restoration, it was, doubtless, proper and becoming that the godly should not withdraw their affections from its ruins. Meanwhile, as an antidote against the discouraging influence of the taunting mockery of the heathen, they required to look into the Divine word for something else than what presented itself to their bodily eyes. Knowing that the very site of the temple was consecrated to God, and that that sacred edifice was to be rebuilt on the same spot, they did not cease to regard it with reverence, although its stones lay in disorder, mutilated and broken, and heaps of useless rubbish were to be seen scattered here and there. The sadder the desolation is to which the Church has been brought, the less ought our affections to be alienated from her. Yea, rather, this compassion which the faithful then exercised, ought to draw from us sighs and groans; and would to God that the melancholy description in this passage were not so applicable to our own time as it is! He, no doubt, has his churches erected in some places, where he is purely worshipped; but, if we cast our eyes upon the whole world, we behold his word every where trampled under foot, and his worship defiled by countless abominations. Such being the case, his holy temple is assuredly every where demolished, and in a state of wretched desolation; yea, even those small churches in which he dwells are torn and scattered. What are these humble erections, when compared with that splendid edifice described by Isaiah, Ezekiel, and Zechariah? But no desolation ought to prevent us from loving the very stones and dust of the Church. Let us leave the Papists to be proud of their altars, their huge buildings, and their other exhibitions of pomp and splendor; for all that heathenish magnificence is nothing else but an abomination in the sight of God and his angels, whereas the ruins of the true temple are sacred.
John Gill
Psa 102:14 For thy servants take pleasure in her stones,…. Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some; nor Nehemiah, and Ezra, and others, who took more pleasure in the stones and rubbish of the temple, as it lay in ruins, than in all the stately palaces in Babylon; and who were very desirous of, and took delight in gathering these stones, and putting them together again, as others; but, the ministers of the Gospel, and other Christians, in the latter day, who will take pleasure in the great number of converts that there will then be, who, as lively stones, will be built up a spiritual house; and especially when those stones shall be laid with fair colours, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it; see 1Pe_2:5.
and favour the dust thereof; which sometimes designs multitudes, Num_23:10, perhaps here it may denote the meanest of the Lord’s people, who will be regarded, and not despised by his servants; but they will show favour to them, do them all the good they can, and wish well to them, and pray for their prosperity, and for the peace of Zion; that God would make it the joy of the whole earth; and when there shall be such a delight in the stones and dust of Zion, and a spirit of grace and supplication poured forth upon the servants of the Lord, to pray for the promised glory and happiness of it, it will be a token for good, and an intimation that the set time to favour her is at hand; which seems to be the sense of the psalmist: such great reverence and respect have the greatest of the wise men among the Jews for the land of Israel, literally understood, that they kiss the borders, the stones of it, and roll themselves in its dust (a), having perhaps in mind this passage of Scripture.
(a) Maimon. Hilchot Melachim, c. 5. s. 10.
Albert Barnes
Psa 102:14
For thy servants take pleasure in her stones – Those who profess to be thy servants; thy friends. This was the “evidence” to the mind of the psalmist that God was about to visit his people, and to rebuild Jerusalem. It was an “awakened interest” among the professed people of God, leading them to manifest their love for Zion, and for all that pertained to her – a love for the very stones that lay in undistinguished heaps where the city once stood – the piles of rubbish where the walls and dwellings had once been. The people of God in their captivity began to look with strong interest on these very ruins, and with an earnest wish that from these ruins the city may again arise, and the walls be rebuilt.
And favor the dust thereof – literally, pity – or, show compassion for. They no longer look with indifference on these ruins of Zion. They look with a tender heart on the very dust of those ruins. They feel that a wrong has been done to Zion; they ardently desire its restoration to its former splendor and glory. They long for a return to it as to their home. They are weary with their captivity, and they are anxiously waiting for the time when they may revisit their native land. This would seem to refer to an awakened interest on the subject, caused perhaps in part by the fact that it could be ascertained (see Dan_9:2) that the period of the captivity was about to end, and partly by an influence on their hearts from on high, awakening in them a deeper love for Zion – a revival of pure religion. The practical truth taught here is, that an indication of a coming revival of religion is often manifested by the increased attention to the subject among its professed friends; by the desire in their hearts that it may be so; by tenderness, pity, compassion among them in view of abounding desolations, the coldness of the church, and the prevalence of iniquity; by their looking with interest on that which had before been neglected, like shapeless ruins – the prayer-meeting, the communion, the sanctuary; by a conscious returning love in their hearts for all that pertains to religion, however unimportant it may be in the eyes of the world, or however it may be despised. A surrounding world would look with unconcern on the ruins of Jerusalem; a friend of God, in whose heart religion was revived, would look with the most tender concern even on that rubbish, and those ruins. So it is in a revival of religion, when God is about to visit his church in mercy. Everything in regard to the church becomes an object of deep interest.
John Calvin
Psa 102:24
What then does the prophet mean when he prays, Let us not perish in the midst of our course? The reason stated in the clause immediately following, Thy years are from generation to generation, seems to be quite inapplicable in the present case. Because God is everlasting, does it therefore follow that men will be everlasting too? But on Psa_90:2, we have shown how we may with propriety bring forward his eternity, as a ground of confidence in reference to our salvation; for he desires to be known as eternal, not only in his mysterious and incomprehensible essence, but also in his word, according to the declaration of the Prophet Isaiah, “All flesh is grass, and all the goodliness thereof is as the flower of the field; but the word of our God shall stand for ever.”Isa_40:6
Now since God links us to himself by means of his word, however great the distance of our frail condition from his heavenly glory, our faith should nevertheless penetrate to that blessed state from which he looks down upon our miseries. Although the comparison between his eternal existence and the brief duration of human life is introduced also for another purpose, yet when he sees that men pass away as it were in a moment, and speedily evanish, it moves him to compassion, as shall presently be declared at greater length.
John Gill
Psa 102:24 I said, O my God, take me not away in the midst of my days;…. Which was always reckoned as a judgment, as a token of God’s sore displeasure, and as what only befell wicked men, Psa_55:23, in the Hebrew it is, “cause me not to ascend” (f); either as smoke, which ascends, and vanishes away; or rather it designs the separation of the soul from the body at death, when it ascends upwards to God that gave it; so Aben Ezra compares it with Ecc_12:7, the Targum is,
“do not take me out of the world in the midst of my days, bring me to the world to come:”
some, who think that Daniel was the penman of this psalm, or some other, about the time of the Babylonish captivity, curiously observe, that that period was much about the middle between the building of Solomon’s temple and the coming of Christ, the antitype of it; which was about a thousand years, of which four hundred and ninety were to come, according to Daniel’s weeks; so, representing the church, prays they might not be destroyed, as such; but be continued till the Messiah came:
thy years are throughout all generations; which are not as men’s years, of the same measure or number; but are boundless and infinite: the phrase is expressive of the eternity of God, or Christ; which the psalmist opposes to his own frailty, and which he illustrates in the following verses, by setting it in contrast with the discontinuance and changeableness of the heavens and the earth; see Job_10:5.
(f) אל תעלני “ne ascendere facias me”, Montanus, Gejerus.
Albert Barnes
Psa 102:24
I said, O my God, take me not away in the midst of my days – This was the burden of my prayer, for this I earnestly pleaded. See Psa_30:9; Isa_38:1-3, Isa_38:9-18. The word used here means “to cause to ascend or go up” and the expression might have been translated, “Cause me not to ascend.” The Septuagint and the Latin Vulgate render it, “Call me not away.” Dr. Horsley,” Carry me not off.” In the word there may be an allusion – an obscure one, it is to be admitted – to the idea that the soul ascends to God when the body dies. The common idea in the Old Testament is that it would descend to the regions of the departed spirits – to Sheol. It is plain, however, that there was another idea – that the soul would ascend at once to God when death occurred. Compare Ecc_3:21; Ecc_12:7. The word rendered “in the midst” means properly in the half; as if life were divided into two portions. Compare Psa_55:23.
Thy years are throughout all generations – Thou dost not die; thou art ever the same, though the generations of people are cut off. This seems to have been said here for two reasons:
(1) As a ground of consolation, that God was ever the same; that whatever might happen to people, to the psalmist himself, or to any other man, God was unchanged, and that his great plans would be carried forward and accomplished;
(2) As a reason for the prayer. God was eternal. He had an immortal existence. He could not die. He knew, in its perfection, the blessedness of “life” – life as such; life continued; life unending. The psalmist appeals to what God himself enjoyed – as a reason why life – so great a blessing – should be granted to him a little longer. By all that there was of blessedness in the life of God, the psalmist prays that that which was in itself – even in the case of God – so valuable, might yet a little longer be continued to “him.”
John Calvin
Psa 102:25
25Thou hast aforetime founded the earth Here the sacred writer amplifies what he had previously stated, declaring, that compared with God the whole world is a form which quickly vanishes away; and yet a little after he represents the Church as exempted from this the common lot of all sublunary things, because she has for her foundation the word of God, while her safety is secured by the same word. Two subjects are therefore here brought under our consideration. The first is, that since the heavens themselves are in the sight of God almost as evanescent as smoke, the frailty of the whole human race is such as may well excite his compassion; and the second is, that although there is no stability in the heavens and the earth, yet the Church shall continue steadfast for ever, because she is upheld by the eternal truth of God. By the first of these positions, true believers are taught to consider with all humility, when they come into the divine presence, how frail and transitory their condition is, that they may bring nothing with them but their own emptiness. Such self-abasement is the first step to our obtaining favor in the sight of God, even as He also affirms that he is moved by the sight of our miseries to be merciful to us. The comparison taken from the heavens is a very happy illustration; for how long have they continued to exist, when contrasted with the brief span of human life, which passes or rather flies away so swiftly? How many generations of men have passed away since the creation, while the heavens still continue as they were amidst this continual fluctuation? Again, so beautiful is their arrangement, and so excellent their frame-work, that the whole fabric proclaims itself to be the product of God’s hands. And yet neither the long period during which the heavens have existed, nor their fair embellishment, will exempt them from perishing. What then shall become of us poor mortals, who die when we are as yet scarcely born? for there is no part of our life which does not rapidly hasten to death.
Interpreters, however, do not all explain these words, The heavens shall perish, in the same way. Some understand them as expressing simply the change they shall undergo, which will be a species of destruction; for although they are not to be reduced to nothing, yet this change of their nature, as it may be termed, will destroy what is mortal and corruptible in them, so that they shall become, in a manner, different and new heavens. Others explain the words conditionally, and make the supplement, “If it so please God,” regarding it as a thing absurd to say that the heavens are subject to corruption. But first, there is no necessity for introducing these supplementary words, which obscure the sense instead of making it plainer. In the next place, these expositors improperly attribute an immortal state to the heavens, of which Paul declares that they “groan and travail in pain,” like the earth and the other creatures, until the day of redemption, (Rom_8:22 ) because they are subject to corruption; not indeed willingly, or in their own nature, but because man, by precipitating himself headlong into destruction, has drawn the whole world into a participation of the same ruin. Two things are to be here attended to; first, that the heavens are actually subject to corruption in consequence of the fall of man; and, secondly, that they shall be so renewed as to warrant the prophet to say that they shall perish; for this renovation will be so complete that they shall not be the same but other heavens. The amount is, that to whatever quarter we turn our eyes, we will see everywhere nothing but ground for despair till we come to God. What is there in us but rottenness and corruption? and what else are we but a mirror of death? Again, what are the changes which the whole world undergoes but a kind of presage, yea a prelude of destruction? If the whole frame-work of the world is hastening to its end, what will become of the human race? If all nations are doomed to perish, what stability will there be in men individually considered? We ought therefore to seek stability no where else but in God.
Adam Clarke
Psa 102:26
They shall perish – Nothing can be eternal a parte ante, or a parte post, but thyself. Even that which thou hast created, because not necessarily eternal, must be perishable; necessary duration belongs to God only; and it is by his will and energy alone that universal nature is preserved in existence, and preserved from running into speedy disorder, decay, and ruin.
Yea, all of them shall wax old – Every thing must deteriorate, unless preserved by thy renewing and invigorating energy. Even the heavens and the earth are subject to this law; for that which is not, from the infinite perfection of its own nature, Eternal, must be perishable; therefore the heavens and the earth must necessarily come to an end. They contain the seeds of their own dissolution. It is true that in sublunary things, the vicissitudes of seasons is a sort of check to the principle of dissolution; but it only partially corrects this tendency. Even the productions of the earth wear out or deteriorate. Plant the same seed or grain for several years consecutively, and it degenerates so as at last not to be worth the labor of tillage, however expensively the soil may be manured in which it is planted. I may instance in wheat and in the potatoe, the two grand supporters of life in European countries. All other seeds and plants, as far as they have fallen under my observation, are subject to the same law.
Adam Clarke
Psa 102:27
But thou art the same – ואתה הוא veattah Hu, but thou art He, that is, The Eternal; and, consequently, he who only has immortality.
Thy years shall have no end – לא יתמו lo yittammu, “they shall not be completed.” Every thing has its revolution – its conception, growth, perfection, decay, dissolution, and death, or corruption. It may be said that regeneration restores all these substances; and so it does in a measure, but not without deterioration. The breed of animals, as well as vegetables, wears out; but God’s eternal round has no completion. I repeat it, – what is necessarily eternal is unchangeable and imperishable; all created beings are perishable and mutable, because not eternal. God alone is eternal; therefore God alone is imperishable and immutable.
John Calvin
Psa 102:28
28.The children of thy servants shall dwell. By these words the prophet intimates that he does not ask the preservation of the Church, because it is a part of the human race, but because God has raised it above the revolutions of the world. And undoubtedly, when He adopted us as his children, his design was to cherish us as it were in his own bosom. The inference of the inspired bard is not, therefore, far-fetched, when, amidst innumerable storms, each of which might carry us away, he hopes that the Church will have a permanent existence. It is true, that when through our own fault we become estranged from God, we are also as it were cut off from the fountain of life; but no sooner are we reconciled to Him than he begins again to pour down his blessings upon us. Whence it follows that true believers, as they are regenerated by the incorruptible seed, shall continue to live after death, because God continues unchangeably the same. By the word dwell, is to be understood an abiding and everlasting inheritance.
When it is said that the seed of God’s servants shall be established before his face, the meaning is, that it is not after the manner of the world, or according to the way in which the heavens and the earth are established, that the salvation of true believers is made steadfast, but because of the holy union which exists between them and God. By the seed and children of the godly, is to be understood not all their descendants without exception — for many who spring from them according to the flesh become degenerate — but those who do not turn aside from the faith of their parents. Successive generations are expressly pointed out, because the covenant extends even to future ages, as we shall again find in the subsequent psalm. If we firmly keep the treasure of life intrusted to us, let us not hesitate, although we may be environed with innumerable deaths, to cast the anchor of our faith in heaven, that the stability of our welfare may rest in God.
Albert Barnes
Psa 102:28
The children of thy servants shall continue – The descendants of those that serve and obey thee. This represents the confident expectation of the psalmist that, as God was unchangeable, all his promises toward his people would be fulfilled, even though the heavens and the earth should pass away. God was the same. His word would not fail. His promises were sure. Compare Mat_5:18; Mat_24:35. The word rendered “continue,” means to dwell, as in a habitation; then, to abide. It stands opposed to a wandering, nomadic life, and indicates permanency.
And their seed shall be established before thee – The word used here means properly to stand erect; then to set up, to erect, to place, to found, to make firm, as a city, Psa_107:36; the earth, Psa_24:2; the heavens, Pro_3:19. It means here that they would be firmly and permanently established: that is, the church of God would be permanent in the earth. It would not be like the generations of people that pass away. It would not be like the nomadic tribes of the desert that have no fixed habitation, and that wander from place to place. It would not be even like the heavens that might put on new forms, or wholly pass away: it would be as enduring and changeless as God himself; it would, in its proper form, endure forever. As God is eternal and unchangeable, so would the safety and welfare of his people be.
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Psalms Chapter 119:1-16 Sunday School Notes
Posted by Chuck Grantham on November 24, 2009
These are some of my notes for Sunday, November 29, 2009 in the Lifeway Explore the Bible series.
The books referenced in these notes are:
1. Psalms vol 3: Psalms 90-150, Baker Commentary on the Old Testament Wisdom and Psalms, Baker Academic, 2008 by John Goldingay
2. Psalms: Revised Expositor’s Commentary by Willem Van Gemeren
Ps 119:1-16
The longest of the psalms, an alphabetical acrostic of twenty two stanzas of eight verses each, Psalm 119 is classified a wisdom psalm, not least because it uses no less than eight words for God’s law throughout much of it’s one hundred seventy-six verses. (Van Gemeren)
Ps 119:1
This opening verse parallels Ps 1:1.
Happy/blessed: Hebrew asre, a state that is a gift from God, and being “happy” as asre is often translated is only a part of the blessedness. “Blessed” is an ANE expression for wisdom teaching as far back as the Egyptian Pyramid Texts up to the Beatitudes. “Blessed” in the Beatitudes is the Greek makarios, the word used to translate the Hebrew asre in the Greek OT version of the Psalms. The blessed are those actively seeking godly wisdom. Goldingay translates asre as “good fortune”. He differentiates this “blessed” from that of the Hebrew barak “bless, make fruitful”. Goldingay’s “blessed” are those whose whole lives work out well, because God gives them all good things in the positive, while delivering the blessed from trouble and preserving them through crises in the negative. (Van Gemeren, Goldingay)
Blameless, undefiled: Hebrew tamim, tam. More positive than “blameless” but less than “sinless”. Defines persons with a basic orientation toward doing what is right. Life with God is not just an inward attitude, but outer action as well, a continual staying on the right path as defined by God.(Goldingay)
Ps 119:2
Decrees/testimonies: Hebrew edut “solemn statements of God’s expectation”.(Goldingay)
seek: Hebrew daras, baqas “seek help from”, “treat someone as a source of guidance and help”. “Seek” misleads since it has religious connotations of “yearn for, search out”, which is not the proper meaning.(Goldingay)
Heart: Hebrew leb, labab. The heart in ancient thought is closer to the modern notion of “mind”, the place where thought occurs and decisions are made. The bowels were the ancients’ idea of the seat of emotion in the body.(Goldingay)
This verse speaks of unity in seeking God’s aid in both right behavior and right thought. One must be right in thought and deed, and God teaches us to be so.(Goldingay)
Ps 119:3
Wrong/iniquity should be defined here not in abstract terms of right and wrong, but failing to follow the ways of God, which mean both imitating God and following His instruction on how to live. (Deu 8:6, 10:12; 1 Kgs 2:3)(Goldingay)
Ps 119:4
Precepts: Hebrew piqqudim, “things appointed”, here by God. God has given orders on how men are to behave “you commanded”. Man must follow these orders to live properly, not make their own minds up. (Goldingay)
Ps 119:5
Statutes: Hebrew hoq or huqqa, something prescribed, like a decree or a law. The verse says that one may desire to be obedient at one level, yet disobedient at another.
Ps 119:6
Shaming is part of the negative counterpart to v. 1’s happy/blessed. In ancient cultures one’s stand with his fellows was supremely important. Obedience to God’s statutes creates prosperity and public honor; disobedience creates trouble and shame among one’s fellows, a terrible thing in more group-oriented ancient times. In OT contexts shame is abandonment by God and the inevitable ruin that follows.(Goldingay, Van Gemeren)
Ps. 119:7
Praise: Hebrew yada or toda. “Praise or give thanks” is one aspect of the Hebrew, people expressing appreciation for God’s action(s) on their behalf. “Confess” is also a good translation, because yada is normally used of public testimony, about things both good or bad.(Goldingay)
Ps 119:8
Verse 5’s “desire” is now remade into this verse’s commitment.
To be abandoned by God is to be faced with terrible forces, even death.
“Utterly”, Hebrew ad meod, is literally “too much”, and is likely better translated as “never, not at all” as in HCSB.(Goldingay)
Ps 119:9
A rhetorical question, but with a point. The question here supposes both that one wishes to be pure, but also that one has trouble or some opposing lack of desire to be pure.(Goldingay)
Purity is a relative thing, for compared to God no one is pure (Job 15:14, 25:4). But Isaiah (Is 1:16) tells people to purify themselves. Thus one might reason one is to strive to be as pure as he can. How? By following God’s word, Hebrew dabar, which mixes the meanings of both command (119:17) and promise (119:49)(Goldingay)
Ps 119:10
The dichotomy between what we want and what we actually do continues here, as the first line speaks of personal responsibility, while the second portion asks God’s aid in not wandering from God’s way.
Even more difficult, the Hebrew behind “let wander” can be interpreted “make” or “force” someone to stray (Greek OT : do not “cast” or “thrust” me away from your commands). If one reads the text that way, v.10 might be read as “I will stay on the path, do not therefore act against me.”(Goldingay)
Ps 119:11
If “with all my heart” speaks of effort and commitment, “in my heart” speaks about depth of sincerity, of conforming the individual’s life and thought to God’s word.(Goldingay)
Ps 119:12
Praised/Blessed: When God is the subject, Hebrew barak means to bless as in “make fruitful”. When God is the object,a s here, barak likely derives from the noun berek “knee”, and signifies bending the knees in honor of someone.(Goldingay)
The second portion verb teach (Hebrew lamad) mixes the personal responsibility and divine aid necess for man to follow God’s laws.(Goldingay)
Ps 119:13
Proclaim/declared has a neat correspondence with judgments from God’s mouth. The verse also shows the psalmist working out his commitment to God’s law, when he speaks of them to his fellows. To not do as he proclaims would shame the psalmist before his fellows. (Goldingay)
Ps 119:14
The psalmist declares that he derives as much pleasure from following God’s decrees as he would if he had all the wealth he could want.(Goldingay)
Ps 119:16
Delight: Hebrew shaa, it conveys a sense of childish enthusiasm for something.(Goldingay)
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