Psalms Chapter 119:1-16 Sunday School Notes

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)

Psalms Chapter 119:1-16 Antique Commentary Quotes

John Calvin
Psa 119:1
1Blessed are they who are upright In these words the prophet sets forth the same paradox which we met with at the commencement of the Book of Psalms. All men naturally aspire after happiness, but instead of searching for it in the right path, they designedly prefer wandering up and down through endless by-paths, to their ruin and destruction. The Holy Spirit deservedly condemns this apathy and blindness. And but for man’s cupidity, which, with brutish impetuosity, hurries him in the opposite direction, the meaning of the words would appear quite plain to him. And the further a man wanders from God, the happier does he imagine himself to be; and hence all treat, as a fable, what the Holy Spirit declares about true piety and the service of God. This is a doctrine which scarcely one among a hundred receives.

The term way, is here put for the manner, or course and way of life: and hence he calls those upright in their way, whose sincere and uniform desire it is to practice righteousness, and to devote their life to this purpose. In the next clause of the verse, he specifics more clearly, that a godly and righteous life consists in walking in the law of God If a person follow his own humor and caprice, he is certain to go astray; and even should he enjoy the applause of the whole world, he will only weary himself with very vanity. But it may be asked, whether the prophet excludes from the hope of happiness all who do not worship God perfectly? Were this his meaning, it would follow that none except angels alone would be happy, seeing that the perfect observance of the law is to be found in no part, of the earth. The answer is easy: When uprightness is demanded of the children of God, they do not lose the gracious remission of their sins, in which their salvation alone consists. While, then, the servants of God are happy, they still need to take refuge in his mercy, because their uprightness is not complete. In this manner are they who faithfully observe the law of God said to be truly happy; and thus is fulfilled that which is declared in Psa_32:2, “Blessed are they to whom God imputeth not sins.”

Adam Clarke
Psa 119:1
Blessed are the undefiled in the way – אשרי תמימי דרך ashrey temimey darech, “O the blessedness of the perfect ones in the way.” This Psalm begins something like the first, where see the notes Psa_1:1-6 (note). By the perfect, which is the proper meaning of the original word, we are to undertsand those who sincerely believe what God has spoken, religiously observe all the rules and ceremonies of his religion, and have their lives and hearts regulated by the spirit of love, fear, and obedience. This is farther stated in the second verse.

Jamieson, Fausset, and Brown
Psa 119:1
Psa_119:1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God’s Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa_119:122, Psa_119:132) which do not contain some term or description of God’s Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently “intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language.”

Aleph. (Psalm 119:1-8).

undefiled — literally, “complete,” perfect, or sincere (compare Psa_37:37).

in — or, “of”

the way — course of life.

walk — act

in the law — according to it (compare Luk_1:6).

law — from a word meaning “to teach,” is a term of rather general purport, denoting the instruction of God’s Word.

John Calvin
Ps 119:2
In the second verse, the same doctrine is confirmed more fully, by pronouncing blessed, not. such as are wise in their own conceit, or assume a sort of fantastical holiness, but those who dedicate themselves to the covenant of God, and yield obedience to the dictates of hits law. Farther, by these words, he tells us that God is by no means satisfied with mere external service, for he demands the sincere and honest affection of the heart. And assuredly, if God be the sole judge and disposer of our life:, the truth must occupy the principal place in our heart, because it is not sufficient to have our hands and feet only enlisted in his service.

Albert Barnes
Psa 119:2
Blessed are they that keep his testimonies – His commandments or laws, considered as what he bears witness to concerning that which is just, wise, good. Every law of a parent is to his children a testimony on his part of what is wise and right and good; and so every law of God is his solemn testimony as to what is right and good for man. See Psa_19:7, note; Psa_25:10, note.

And that seek him with the whole heart – With a sincere desire to know his will and to do it; without hypocrisy or guile; with no selfish or sinister aims. As God knows the heart, all other modes of “seeking” him must be in vain. It is impossible for man to impose on him by appearances.

John Calvin
Psa 119:3
3.Surely they do not work iniquity The statement, that they who follow God as their guide do not work iniquity, may seem to be a mere common-place, and universally admitted truth. The prophet has two reasons for making it; first, to teach us that our life must be entirely under the direction of God; and, secondly, that we may more diligently and carefully attend to his doctrine. It is acknowledged by every one, that those who render obedience to God are in no danger of going astray, and yet every one is found turning aside to his own ways. Does not such licentiousness or presumption palpably demonstrate that they have a greater regard for their own devices than for the unerring law of God? And after all, as often as a man happens to fall, is not the plea of inadvertence instantly alleged, as if none ever sinned knowingly and voluntarily; or as if the law of God, which is an antidote to all delinquencies, because it keeps all our vicious propensities in check, did not furnish us with sufficient wisdom to put us upon our guard? The prophet, therefore, very justly declares, that those who are instructed in the law of God, cannot set up the plea of ignorance when they fall into sin, seeing they are willfully blind. Were they to attend carefully to God’s voice, they would be well fortified against all the snares of Satan. To strike them with terror, he informs them in the fourth verse, that God demands a rigid observance of the law; from which it may be gathered, that he will not suffer the contemners of it to escape with impunity. Besides, by speaking to God in the second person, he places him before our eyes as a Judge.

Matthew Poole
Psa 119:3
Do no iniquity; or, are not workers of iniquity, i.e. do not knowingly, and resolvedly, and industriously, and customarily continue in sinful courses. So this phrase is understood Job_31:3 34:8 Psa_5:5 6:8 125:5 Pro_10:29 Luk_13:27; otherwise there is not a just man upon earth that sinneth not, Ecc_7:20.

They walk: this is their constant practice, and the general course of their lives, which is commonly signified by walking, as Psa_1:1, and every where.

In his ways; in the paths which God hath prescribed to them.

Albert Barnes
Psa 119:3
They also do no iniquity – See the notes at 1Jo_3:9. The meaning is, that they are righteous; their character is that they do that which is right. It cannot mean that all persons who are religious are actually and absolutely perfect – for no man would hold this opinion; no one does hold it. It is general language such as is commonly used to describe an upright or righteous man. The declaration is true of all who are the friends of God – or, who are truly; religious – in the following senses:

(1) That they are habitually and characteristically righteous;

(2) That they intend to do right – for a man who deliberately purposes to do wrong – to lead a life of sin and disobedience, cannot be a pious man.

(3) That when they do err, it is not the result of intention, or the design of their life, but because they are tempted; are overcome with passion; are led by the power of their native corruption of heart to act contrary to their better judgment and their true character.

See Rom_7:14-17. On the other hand, it is true that a man who is not characteristically righteous; who is not an upright man in his dealings; who is not true, and honest, and temperate, and just, and benevolent, cannot be a child of God and heir of heaven. No exactness of orthodoxy, and no fervour of emotion, and no zeal in the cause of religion, can constitute true piety without this.

They walk in his ways – Habitually; constantly; characteristically. They are not merely honest, upright, and just in their dealings with men, but they walk in the ways of God; they are religious.

Adam Clarke
Psa 119:4
Thy precepts diligently – מאד meod, “superlatively, to the uttermost.” God has never given a commandment, the observance of which he knew to be impossible. And to whatsoever he has commanded he requires obedience; and his grace is sufficient for us. We must not trifle with God.

Albert Barnes
Psa 119:4
Thou hast commanded – All this is here traced to the command of God; to the fact that he has required it. It is not mere human prudence; it is not mere morality; it is not because it will be for our interest; it is because God requires it. This is the foundation of all true virtue; and until a man acts from this motive it cannot be said that he is in the proper sense a righteous man.

To keep thy precepts diligently – Hebrew, “very much;” that is, to do it constantly; faithfully. Each one of his laws is to be observed, and to be observed always, and in all circumstances.

John Calvin
Psa 119:5
5I wish that my ways may be directed The original word כון, kun, is sometimes rendered to establish, and, accordingly, it may seem as if the prophet were soliciting for himself the virtue of perseverance. I am rather inclined to understand it as signifying to direct; for, although God’s plainly instructing us in his law, the obtuseness of our understanding, and the perversity of our hearts, constantly need the direction of his Spirit. Our main desire, therefore, ought to be for an understanding wisely regulated by the law of God, and also for a docile and obedient heart.

Albert Barnes
Psa 119:5
O that my ways were directed … – Indicating the desire of the pious heart. That desire – a prevailing, constant, uniform desire – is to keep the law of God. It is the aim of the life; it is the supreme purpose of the soul; it is the ruling wish of the man, thus to keep the law of God. He in whose bosom this is not the constant wish cannot be a pious man. The Hebrew particle used here, and rendered “O that,” is a particle denoting a wish, or an earnest desire. The word “ways” denotes the course of life. The whole is expressive of an earnest desire to live in accordance with the law of God. It implies also a sense of dependence on God.

John Calvin
Ps 119:6
Next, he adds, if a man carefully observe the law of God, he need be under no apprehension that he will ever regret what he has done or undertaken to do. The word respect intimates, that we must not be influenced by our own designs, nor decide, according to Carnal reason, what we are to do, but must at once come to the determination, that they who turn not aside, either to the right hand or the left, from the observance of God’s commandments, are indeed in the right path. They who reverently respect his law, may not escape the censure of the great bulk of mankind, yet the prophet declares, that They shall not be ashamed, because they have a good conscience in the presence of God and the angels, and, with the approval of this celestial assembly, they are well satisfied and contented; for if they depended upon the opinion of the world, their courage would presently fail. He says, all thy precepts, intimating, that among the snares of Satan, amid such thick darkness and so great insensibility as ours, the utmost vigilance and caution are necessary, if we would aim at being entirely exempted from blame. Wherefore, in all that we do, we must endeavor to have the law before us, to keep us from falling.

Adam Clarke
Psa 119:6
Then shall I not be ashamed – Every act of transgression in the wicked man tends to harden his heart; and render it callous. If a man who fears God is so unhappy as to fall into sin, his conscience reproaches him, and he is ashamed before God and man. This is a full proof that God’s Spirit has not utterly departed from him, and that he may repent, believe and be healed.

Unto all thy commandments – God requires universal obedience, and all things are possible to him whom Christ strengthens; and all things are possible to him that believes. Allow that any of God’s commandments may be transgressed, and we shall soon have the whole decalogue set aside.

Albert Barnes
Psa 119:6
Then shall I not be ashamed – On the word ashamed, see Job_6:20, note; Psa_25:2-3, note. The meaning here is, that he would not have occasion to be ashamed; he would not be disappointed; all his hopes would be realized. He would have full evidence of piety; he would enjoy the comforts which he sought in religion; he would feel assured of ultimately obtaining eternal life.

When I have respect unto all thy commandments – literally, “In my looking at all thy commandments.” That is, in his regarding them; in his feeling that all were equally binding on him; and in his having the consciousness that he had not intentionally neglected, violated, or disregarded any of them. There can be no true piety except where a man intends to keep all the commands of God. If he makes a selection among them, keeping this one or that one, as may be most convenient for him, or as may be most for his interest, or as may be most popular, it is full proof that he knows nothing of the nature of true religion. A child has no proper respect for a parent if he obeys him only as shall suit his whim or his convenience; and no man can be a pious man who does not purpose, in all honesty, to keep All the commandments of God; to submit to his will in everything.

John Calvin
Psa 119:7
7.I will praise thee He affirms it to be a singular instance of the loving-kindness of God, if a person has made considerable proficiency in his law. As a token and testimony of this, he here puts the giving of thanks to God; as if he should say, Lord, thou wilt confer upon me an inestimable blessing, if thou instruct me in thy law. It follows, therefore, that nothing in this life is more to be desired than this; and my fervent prayer is, that we may be fairly and fully convinced of the truth of it. For while searching carefully after such things as we deem advantageous to us, we do not overlook any earthly convenience, and yet we neglect that which is of most importance. The phrase, the judgments of thy righteousness, is the same with the commandments, in which perfect righteousness is comprehended; and thus the prophet commends God’s law on account of the thorough perfection of the doctrine contained in it. From this verse we learn, that none will praise God unfeignedly and cordially but he who has made such proficiency in his school as to mold his life into subjection to him. It is vain to make a pretense of praising God with the mouth and the tongue if we dishonor him by our life. Hence the prophet very justly here makes the fruit of genuine piety to consist in celebrating the praises of God without hypocrisy.

Albert Barnes
Psa 119:7
I will praise thee with uprightness of heart – With an upright and sincere heart.

When I shall have learned – Hebrew, “In my learning.” In the practice or act of learning them. His own experience of their nature, influence, and value would lead him to sincere praise. He had no doubt of finding that they were worthy of his praises, and of seeing in them more and more occasion to glorify and honor God. The more we know of God, the more shall we see in him to praise. The larger our acquaintance and experience, the more our hearts will be disposed to magnify his name. This remark must extend to all that there is in God to be learned; and as that is infinite, so there will be occasion for renewed and more elevated praise to all eternity.

Thy righteous judgments – Margin, as in Hebrew, “Judgments of thy righteousness.” The laws or statutes which God, as a righteous or just God, appoints to be the rule of conduct to his creatures.

John Calvin
Psa 119:8
8 I will observe thy statutes In these words he avers it to be his intention to observe the law of God, but, conscious of his own weakness, he utters a prayer that God would not deprive him of his grace. The term forsake is susceptible of two interpretations, either that God withdraws his Spirit, or that he permits his people to be brought low by adversity, as if he had forsaken them. The latter interpretation agrees best with the context, and is most in accordance with the phrase immediately subjoined, very far. The prophet is not altogether averse to the trial of his faith, only he is apprehensive lest it might fail were the trial to be too long protracted, and therefore he desires to be treated with tenderness in his infirmity.,’ O God! thou sees my frame of mind, and, as I am but a man, do not conceal too long from me the tokens of thy favor, or defer helping me longer than is proper for me, lest, imagining myself to be forsaken of thee, I turn aside from the direct pursuit of godliness.”

Adam Clarke
Psa 119:8
O forsake me not utterly – עד מאד ad meod, “to utter dereliction;” never leave me to my own strength, nor to my own heart!

Albert Barnes
Psa 119:8
I will keep thy statutes – Thy commands; thy laws. This expresses the firm purpose of the psalmist, He meant to keep the law of God; he could confidently say that he would do it – yet coupled with the prayer which follows, that God would not forsake him.

O forsake me not utterly – Hebrew, “To very much;” so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.

John Calvin
Psa 119:9
9.Wherewith shall a young man cleanse his way? In this place he repeats, in different words, the same truth which he formerly advanced, That, however much men may pique themselves upon their own works, there is nothing pure in their life until they have made a complete surrender of themselves to the word of the Lord. The more effectually to excite them to this, he produces, in an especial manner, the example of children or youths. In mentioning these, he by no means gives an unbridled license to those who have arrived at mature years, or who are aged, as if they were competent to regulate their own life, and as if their own prudence served as a law to them; but because youth puts men where two ways meet, and renders it imperative for them to select the course of life which they mean to follow, he declares that, when a person sets about the regulation of his life, no advice will prove of any advantage, unless he adopts the law of God as his rule and guide. In this way the prophet stimulates men to an early and seasonable regulation of their manners, and not to delay doing so any longer, agreeably to the words of Solomon, “Remember thy Creator in thy youth, ere the days of trouble come, and the years which shall be grief unto thee,” Ecc_12:1 They who defer from time to time become hardened in their vicious practices, and arrive at mature years, when it is too late to attempt a reformation. There is another reason, arising from the fact, of the carnal propensities being very powerful in youth, requiring a dortble restraint; and the more they are inclined to excess, the greater is the necessity for curbing their licentiousness. The prophet, therefore, not without reason, exhorts them particularly to attend to the observance of the law. We may reason from the greater to the less; for if the law of God possesses the power of restraining the impetuosity of youth, so as to preserve pure and upright all who take it for their guide, then, assuredly, when they come to maturity, and their irregular desires are considerably abated, it will prove the best antidote for correcting their vices. The reason, therefore, of so much evil prevailing in the world, arises from men wallowing in their own impurity, and being disposed to yield more to their own inclination than to heavenly instruction. The only sure protection is, to regulate ourselves according to God’s word. Some, wise in their own conceit, throw themselves into the snares of Satan, others, from listlessness and languor, live a vile and wicked life.

Adam Clarke
Psa 119:9
A young man cleanse his way – ארח orach, which we translate way here, signifies a track, a rut, such as is made by the wheel of a cart or chariot. A young sinner has no broad beaten path; he has his private ways of offense, his secret pollutions: and how shall he be cleansed from these? how can he be saved from what will destroy mind, body, and soul? Let him hear what follows; the description is from God.

1. He is to consider that his way is impure; and how abominable this must make him appear in the sight of God.

2. He must examine it according to God’s word, and carefully hear what God has said concerning him and it.

3. He must take heed to it, לשמר lishmor, to keep guard, and preserve his way – his general course of life, from all defilement.

Albert Barnes
Psa 119:9
Wherewithal – This begins the second portion of the psalm, extending to Psa_119:16, in which all the verses begin with the second letter of the Hebrew alphabet (ב b), indicated in our translation by the word Beth. These names of the letters, inserted for convenience, are no part of the psalm, as it is not so marked in the original. This mode of indicating the divisions of the psalm is special to our version. It is not in the Septuagint, the Latin Vulgate, or the German versions. The word wherewithal means “by what” (Hebrew); that is, What means shall a young man adopt by which he may “cleanse his way?” it indicates a state of inquiry. The case supposed is that of a young man pondering the question how he may be saved from the corruptions of his own heart, and escape the temptations to which he is exposed in early years, and lead a pure and upright life. There can be no more important inquiry for one just entering on the journey of life; there can be found nowhere a more just and comprehensive answer than is contained in this single verse. All the precepts of ancient and modern wisdom, all the teachings of pagan morality and religion, and all the results of the experience of mankind, could furnish nothing in addition to what is here suggested. The world has no higher wisdom than this by which to guide a young man, so that he may lead a holy life.

Shall a young man – The remark here might be applied also to those who are in middle life, or even to those who are in more advanced years, but it is applied here especially to the young, because it may be supposed that in the other cases the matter may be regarded as settled by experience; because to the young, as they commence life, the inquiry is so momentous; and because it is a question which it may be supposed will come up before the mind of every young man who has any right aspirations, and any proper conception of the dangers which encompass his path.

Cleanse his way? – Make his course of life pure and upright. The language does not necessarily imply that there had been any previous impurity or vice, but it has particular reference to the future: not how he might cleanse himself from past offences, but how he might make the future pure. The inquiry is, how he might conduct himself – what principles he could adopt – under what influence he could bring himself – so that his future course would be honest, honorable, upright.

By taking heed thereto … – The word “thereto” is not in the original. The Hebrew is, “To keep according to thy word;” or, “in keeping according to thy word.” Prof. Alexander supposes that this means “to keep it (his way) according to thy word;” and that the whole is a question – “How may a young man so cleanse his way as to keep it according to thy word?” – and that the answer to the question is to be found in the general strain of the psalm, or in the general principles laid down in the psalm. But it is clear that the answer to the question must be found in the verse, or not found at all; and the most natural construction is that in our translation. So DeWette renders it: “How can a young man walk guiltless? If (or, when) he holds (or, keeps) himself according to thy word.” The meaning clearly is If he governs himself according to the law of God – if he makes that law the rule of his life and conduct, he would be enabled to do it. All other things might fail; this rule would never fail, in making and keeping a man pure. The more principles of common honesty, the principles of honor, the considerations of self-interest, the desire of reputation – valuable as they may be – would not constitute a security in regard to his conduct; the law of God would, for that is wholly pure.

John Calvin
Psa 119:10
10.With my whole heart Conscious of the integrity of his heart, the prophet still implores the help of God, that he might not stumble by reason of his infirmity. He makes no boast of self-preparation, as if he had spontaneously begun to inquire after God, but in praising the grace which he had experienced, he at the same time aspires after steadfastness to persevere in walking in his ways. It is folly on the part of the Papists to seize upon this and similar passages, as if the saints, of their own free will, anticipated the grace of the Holy Spirit, and afterwards were favored with his aid. The prophet does not make a division between God and himself, but rather prays God to continue his work till it is completed, agreeably with what we are generally taught, to keep God mindful of his benefits until he accomplish them.

In the meantime, there is good cause for presenting our supplication to God, to stretch out his hand towards us when he sees our minds so settled, that we are solicitous of nothing so much as acting uprightly. And as he elevates us with confidence to ask the gift of perseverance, when he inspires our hearts with proper affection towards him, so also does he entreat us for the future not to sink into a careless and languid state like soldiers who have been discharged, but seek to be constantly directed by the spirit of wisdom, and to be sustained by the principles of fortitude and virtue. David here, from his own example, points out to us a rule, that by how much a man finds himself succored by God, by so much ought he to be induced the more carefully and earnestly to implore the continuance of his aid; for unless he restrain us, we will instantly wander and go astray. This sentiment is more explicitly stated in the original word תשגני, tashqeni, which is in the passive voice, and signifies, to be led astray From the import of the term, I do not mean to establish the doctrine that God secretly incites us to commit sin, but only to let my readers know, that such is our liability to err, that we immediately relapse into sin the instant he leaves us to ourselves. This passage also admonishes us that the man who swerves but a little from God’s commandments is guilty of going astray.

Adam Clarke
Psa 119:10
With my whole heart have I sought thee -
4. He must seek God, make earnest prayer and supplication to him for Divine light, for a tender conscience, and for strength to walk uprightly.

5. His whole heart; all his affections must be engaged here, or he cannot succeed. If he keep any affection for the idol or abomination; if his heart do not give it before the Lord, he may make many prayers, but God will answer none of them.

6. He must take care to keep in the path of duty, of abstinence and self-denial; not permitting either his eye, his hand, or his heart to wander from the commandments of his Maker.

John Calvin
Psa 119:11
11.I have hid thy word in my heart.This psalm not being composed for the personal and peculiar use of the author only, we may therefore understand, that as frequently as David sets before us his own example, under this model he points out the course we ought to pursue. Here we are informed that we are well fortified against the stratagems of Satan when God’s law is deeply seated in our hearts. For unless it have a fast and firm hold there, we will readily fall into sin. Among scholars, those whose knowledge is confined to books, if they have not the book always before them, readily discover their ignorance; in like manner, if we do not imbibe the doctrine of God, and are well acquainted with it, Satan will easily surprise and entangle us in his meshes. Our true safeguard, then, lies not in a slender knowledge of his law, or in a careless perusal of it, but in hiding it deeply in our hearts. Here we are reminded, that however men may be convinced of their own wisdom, they are yet destitute of all right judgment, except as far as they have God as their teacher.

Matthew Poole
Psa 119:11
I have not contented myself with bare hearing or reading thy word, but have received it in the love of it, have diligently pondered it, and laid it up in my mind and memory like a choice treasure, to be ready upon all occasions, to counsel, or comfort, or quicken, or caution me, as need requires; that by a diligent and affectionate consideration of thy precepts, and promises, and threatenings, I might be kept from sinful courses, against which these are the best antidote.

Albert Barnes
Psa 119:11
Thy word have I hid in mine heart – Compare the notes at Psa_37:31. The word rendered “hid” means properly to conceal, so that a thing may be secret, private, inaccessible; then, to lay up in private, to treasure up. to hoard – as money or jewels – commonly “hidden” from public view. Job_20:26; Psa_17:14. Then it means to lay up in one’s heart, as a secret, inaccessible place; to hide one’s thoughts; purposes, designs; or to lay up knowledge or wisdom in the heart as a treasure, Job_10:13; Pro_2:1; Pro_7:1. The meaning here is, that he had “treasured” up the word of God, as the most valuable thing, in his heart; it was “there,” though unseen; it constituted the secret power by which he was governed; it was permanently deposited there, as the most valuable of his treasures.

That I might not sin against thee – That it might protect me from sinning against thee. That I might be continually guided by its precepts; that I might be admonished of duty; that I might be deterred from going astray.

John Calvin
Psa 119:12
12.Blessed art thou, O Jehovah! Such had been the prophet’s proficiency, that he was not only one of ‘God’s disciples, but also a public teacher of the Church. Nevertheless, acknowledging himself and all the upright to be only one their journey till they arrive at the close of life, he fails not to ask for the spirit of understanding. This passage informs us generally, that if God do not enlighten us with the spirit of discernment, we are not competent to behold the light which shines forth from his law, though it be constantly before us. And thus it happens, that not a few are blind even when surrounded with the clear revelation of this doctrine, because, confident in their own perspicacity, they contemn the internal illumination of the Holy Spirit. Farther, let us learn from this passage, that none are possessed of such superiority of intellect as not to admit of constant increase. If the prophet, upon whom God had conferred so honorable an office as a teacher of the Church, confesses himself to be only a disciple or scholar, what madness is it for those who are, greatly behind him in point of attainments not to strain every nerve to rise to higher excellence? Nor does he depend upon his own merits for obtaining his requests; he beseeches God to grant them from a regard to his own glory. This appears from the phraseology by which he introduces his request, Blessed art thou, O Jehovah! intimating, that his confidence of success originated in God’s being fully entitled to all praise on account of his unbounded goodness, justice, and mercy.

Albert Barnes
Psa 119:12
Blessed art thou, O Lord – Blessed art thou as the author of such a law. This language of benediction or doxology is an outbreak of feeling or adoration in view of such a law – so good, so holy, so suited to direct and guide man. The mind is full of the subject; and the lips give vent to the feeling of gratitude and joy that such a law had been revealed to people.

Teach me thy statutes – Make me more and more acquainted with a law so pure, so rich, so valuable.

John Calvin
Psa 119:13
13.With my lips In this verse he declares that the law of God was not only deeply engraven on his own heart, but that it was his earnest and strenuous endeavor to gain over many of his fellow-disciples into subjection to God. It is indeed a heartless matter to speak of the law of God abstractly, as we see hypocrites do, who talk very fluently about the whole doctrine of godliness, to which they are entire strangers. What the prophet noticed above, respecting the affection of the heart for God’s law, he now likewise applies to the lips.

Albert Barnes
Psa 119:13
With my lips have I declared – That is, I have openly and publicly made thy words known to others; I have defended and vindicated them.

All the judgments – The word judgments here means the same as statutes or laws: and the idea is, that he had been on the side of those laws, and had endeavored by argument and persuasion to bring others under their influence. How he had done it we are not informed; but we have no reason to suppose that the author of the psalm was a minister of religion, and if not, then we have here an example of what a man who does not claim to be a public teacher may do, and should do, in making known and defending divine truth. Every man is as much bound to do this in his sphere as the minister of religion is in his; and private member’s of the church have often an opportunity of doing this to more advantage than the ministers of the gospel possess.

Of thy mouth – With my mouth I speak those things which have proceeded from thine. I speak in thy name; I declare thy truth. It is not my own; it is thine.

John Calvin
Ps 119:14 And, immediately afterwards, he again establishes the truth of what he had asserted about his cordial and unfeigned endeavors to instruct others; by saying, that he derived no less pleasure from the doctrine of God than from all the riches of the world. He indirectly contrasts his holy love for the law, with which he was inflamed, with the unholy avarice which has taken possession of almost all the world. “As wealth attracts to itself the hearts of mankind, so I have taken more exquisite delight in the progress which I make in the doctrine of godliness, than if I abounded in all manner of riches.”

Adam Clarke
Psa 119:14
I have rejoiced – 11. He must consider it his chief happiness to be found in the path of obedience, giving his whole heart and strength to God; and when enabled to do it, he should rejoice more in it than if he had gained thousands of gold and silver. O how great is the treasure of a tender and approving conscience!

John Calvin
Psa 119:15
15.In thy precepts That to which I formerly adverted must not be forgotten — the prophet’s not making a boast of his own acquirements, but setting before others an example for their imitation. We are aware that the majority of mankind are so much involved in the cares of the world, as to leave no time or leisure for meditating upon the doctrine of God. To meet this callous indifference, he very seasonably commends diligence and attention. And even were we not so ensnared by the world, we know how readily we lose sight of the law of God, in the daily temptations which suddenly overtake us. It is not therefore without reason that the prophet exhorts us to constant exercise, and enjoins us to direct all our energies to the subject of meditation on God’s precepts. And as the life of men is unstable, being continually distracted by the carnality of their minds, he declares that he will consider attentively the ways of God.

Adam Clarke
Psa 119:15
I will meditate -
12. He should encourage self-examination and reflection; and meditate frequently on God’s words, works, and ways – and especially on his gracious dealings towards him.

13. He should keep his eye upon God’s steps; setting the example of his Savior before his eyes, going where he would go, and nowhere else; doing what he would do, and nothing else; keeping the company that he would keep, and none else; and doing every thing in reference to the final judgment.

John Calvin
Ps 119:16 Subsequently, he repeats the exquisite pleasure he took in this pursuit. For our proficiency in the law of God will be small, until we cheerfully and heartily set our minds upon it. And, in fact, the commencement of a good life consists in God’s law attracting us to him by its sweetness. By the same means the lusts of the flesh, too, are subdued or mitigated. In our natural state, what is more agreeable to us than that which is sinful? This will be the constant tendency of our minds, unless the delight which we feel in the law carry us in the opposite direction.

Adam Clarke
Psa 119:16
I will delight myself – The word is very emphatical: אשתעשע eshtaasha, I will skip about and jump for joy.

14. He must exult in God’s word as his treasure, live in the spirit of obedience as his work, and ever glory in God, who has called him to such a state of salvation.

15. He must never forget what God has done for him, done in him, and promised farther to do; and he must not forget the promises he had made, and the vows of the Lord that are upon him. Any young man who attends to these fifteen particulars will get his impure way cleansed; victory over his sin; and, if he abide faithful to the Lord that bought him, an eternal heaven at last among them that are sanctified.

Psalms Chapter 116:1-19 Sunday School Notes

These are some of my notes for Sunday, November 22, 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 116: The fourth of the Egyptian Hallel songs, and part of the collection of songs sung during annual feasts, in particular Passover. Ps 113-114 before the meal and 115-118 after it.(Van Gemeren)

This psalm is an individual’s thanksgiving or testimony of being afflicted in the past, praying, and God responding by delivering him.(Goldingay)

Ps 116:1-2
“I love”: Hebrew ahabti, this starts the pslam, the LORD the implied object. The psalmist’s reason for emotion is in the second part, “he heard my voice”, the “appeal for mercy”. A similar relationship is found in 1Jn 4:19 NET. We love because he loved us first. (Van Gemeren)

Goldingay translates the Hebrew aheb (“love” in most versions) as “dedicate”, based on the word’s usage as an act of will in places like Ps 122:6(Goldingay)

Appeal: Hebrew tepilla. Palil is “judge” in Hebrew, thus tepilla here speaks of someone throwing themselves on the mercy of the court. (Goldingay)

In v.2 God’s attentiveness is restated. This attentiveness encourages the psalmist to call out to/upon God for the rest of his life, because God leaned down to hear him, figuratively. (Van Gemeren, Goldingay)

Ps 116:3
The reason for gratitude is more colorfully explained here, with language of death and the grave/Sheol used, personified as hunters using ropes or chains or nets to ensnare people. Torments/pains Hebrew mesare “straits, distress, anguish”. The KJV’s “sorrows of death” come from the Greek OT, which read the consonantal Hebrew text differently than the later Masoretic scribes who gave us our standard Hebrew text of today. (Van Gemeren, Goldingay)

Ps 116:4
In the awful situation the psalmist used his final hope, to call upon the very name of the LORD. A name can be simply an ID, but it also often indicates character, and has a secondary sense of reputation. Thus to call upon the name of God is not merely a summons, but an invocation of His character, “God save me because of who You are”.(Van Gemeren, Goldingay)

Ps 116:5
The psalmist knows God is the one to call upon in distress, for God is gracious, righteous, and compassionate. Gracious in forgiving and sustaining His people, righteous in keeping His covenant even when Israel and individuals break it, which shows His compassion, allowing for the frailties of mankind. Righteous, Hebrew saddiq, sedeq, sedaqa is doing the right thing, but in service of a relationship, not merely a standard of morality.(Van Gemeren, Goldingay)

Ps 116:6
Here the psalmist returns to the horrible situation of v.3-4. The LORD promises to be with His people, but even so the psalmist shows wonder at God’s salvation.(Van Gemeren)

“Simple” or “child” is not just a reference to age or quality of intellect. It can also be a character trait, as in “simple faith”, “straightforward belief”. (Goldingay)

Ps 116:7
Because he has known God’s goodness, His capacity to save, the psalmist can tell himself to be calm, because God has already shown His goodness to him personally.(Van Gemeren)

Ps 116:8-9
Only God can change death, tears, and stumbling to a “walk before the LORD”.

“Walk before”: Proceed in normal life.(Goldingay)

“before the LORD”:Literally, to God’s face, a face turned toward one showing the other person’s interest in you. To be before God is to live, as He is the giver of life, and it is also to be under His care. Land of the lviing is likely a green, summery contrast to the dark, dusty and desolate land of the dead, Sheol.(Goldingay)

Ps. 116:10-11
The psalmist knows the true lesson of faith: maintaining belief even in difficulty, which the HCSB brings out:
Psa 116:10 HCSB I believed, even when I said, “I am severely afflicted.”

Afflicted is the Hebrew ani, anaw. Not so much sick as weak, powerless, without family or friends. Helpless, lacking influence.(Goldingay)

The psalmist learned human limitations in his crisis which lead him to say “all men are liars”, Hebrew kozeb “lying” or perhaps “unreliable”. A comparison of human frailty to God’s character, in which humans come out short, being inconsistent, undependable. (Van Gemeren, Goldingay)

Ps 116:12-19
A final section concerning the proper response to God’s act of salvation. The question of v.12 leads to a statement of intent in v.13-14. Verses 15-17 are almost the speech the psalmist plans to make at the temple. Verses 18-19 repeat the psalmist’ intent, and and a final note of praise.(Goldingay)

Ps 116:12
This is a rhetorical question really, for what can one pay God, who is all sufficient in Himself?(van Gemeren)

Ps 116:13-14
What is left to the psalmist is to publicly acknowledge his debt to God, by bringing a thanks offering.(116:17) and the drink offering he calls the “cup of salvation”. He calls on the name of God again, but this time to thank and praise Him for his rescue. The public offering is in fulfillment of vows made while in distress. OT saints often made such vows, esp. in difficult times.(Van Gemeren)

The “cup of slavation” is the liquid offering made in several worship occasions, or perhaps the cup passed around during festive meals, such as Passover. If a thanks offering, it is only properly made with two actions, the pouring of the liquid and the public proclamation of thanks and/or praise of God for His action on the sacrificer’s behalf.(Goldingay)

Some question the genuiness of v. 14 because it is not in the Greek OT and repeats v. 18. More likely than being illegitimate is that it was deleted from some family of the text (The OT having multiple versions coming down to us, thanks to, among other things, simple errors of hand copying.)behind the Greek OT while retained in the family behind our Masoretic Hebrew text that lies behind most English bible OT.(Van Gemeren)

Ps 116:15-16
These verses may be seen as the psalmist’s public confession of his salvation by God. The psalmist notes God doesn’t entertain the death of His saints lightly, and what is true for them is true for the psalmist, who in v. 16 establishes that he is a servant of God from a family of servants of God “son of your handmaid”. God has freed him from his difficulty (loosened my bonds).(Van Gemeren)

“Precious” might not be the best translation here. “Heavy, grievous, burdensome” might convey the sense better. The idea in any case is that God values his faithful too highly to allow them to die, as the psalmist’s experience has shown.(Goldingay)

V. 16 shows that the psalmist is not only not a recent believer who turned to God in desperation, but a child of a beleiving family, the son of a servant. In this servanthood is both the servant’s commitment to the master, but also the master’s protection and provision for the servant. (Goldingay)

Ps 116:17-19
Verse 17 is a variation of v. 13, a repetition for effect, as v. 18 is a repeat of v. 14. V. 19’s addition ties the promised offering in with the priestly law for such things.(Van Gemeren)

Psalms Chapter 116:1-19 Antique Commentary Quotes

John Calvin
Psa 116:1
1I have loved, because Jehovah will hear the voice of my supplication.At the very commencement of this psalm David avows that he was attracted with the sweetness of God’s goodness, to place his hope and confidence in him alone. This abrupt mode of speaking, I have loved, is the more emphatic, intimating that he could receive joy and repose nowhere but in God. We know that our hearts will be always wandering after fruitless pleasures, and harassed with care, until God knit them to himself. This distemper David affirms was removed from him, because he felt that God was indeed propitious towards him. And, having found by experience that, in general, they who call upon God are happy, he declares that no allurements shall draw him away from God. When, therefore, he says, I have loved,it imports that, without God, nothing would be pleasant or agreeable to him. From this we are instructed that those who have been heard by God, but do not place themselves entirely under his guidance and guardianship, have derived little advantage from the experience of his grace.

The second verse also refers to the same subject, excepting that the latter clause admits of a very appropriate meaning, which expositors overlook. The phrase, during my days I will call upon him, is uniformly understood by them to mean, I, who hitherto have been so successful in addressing God, will pursue the same course all my life long. But it should be considered whether it may not be equally appropriate that the days of David be regarded as denoting a fit season of asking assistance, the season when he was hard pressed by necessity. I am not prevented from adopting this signification, because it may be said that the prophet employs the future tense of the verb אקרא, ekra. In the first verse also, the term, he shall hear, is to be understood in the past tense, he has heard, in which case the copulative conjunction would require to be taken as an adverb of time, when, a circumstance this by no means unusual among the Hebrews. The scope of the passage will run very well thus: Because he has bowed his ear to me when I called upon him in the time of my adversity, and even at the season, too, when I was reduced to the greatest straits. If any are disposed to prefer the former exposition, I will not dispute the matter with them. The subsequent context, however, appears to countenance the latter meaning, in which David commences energetically to point out what those days were. And, with the design of magnifying God’s glory according to its desert, he says that there was no way of his escaping from death, for he was like one among enemies, bound with fetters and chains, from whom all hope of deliverance was cut off. He acknowledges, therefore, that he was subjected to death, that he was overtaken and seized, so that escape was impossible. And as he declares that he was bound by the cords of death, so he, at the same the adds, that he fell into tribulation and sorrow. And here he confirms what he said formerly, that when he seemed to be most forsaken of God, that was truly the proper time, and the right season for him to give himself to prayer.

Adam Clarke
Psa 116:1
I love the Lord because he hath heard – How vain and foolish is the talk, “To love God for his benefits to us is mercenary, and cannot be pure love!” Whether pure or impure, there is no other love that can flow from the heart of the creature to its Creator. We love him, said the holiest of Christ’s disciples, because he first loved us; and the increase of our love and filial obedience is in proportion to the increased sense we have of our obligation to him. We love him for the benefits bestowed on us. Love begets love.

Albert Barnes
Psa 116:1
I love the Lord – The Hebrew rather means, “I love, because the Lord hath heard,” etc. That is, the psalmist was conscious of love; he felt it glowing in his soul; his heart was full of that special joy, tenderness, kindness, peace, which love produces; and the source or reason of this, he says, was that the Lord had heard him in his prayers.

Because he hath heard … – That is, This fact was a reason for loving him. The psalmist does not say that this was the only reason, or the main reason for loving him, but that it was the reason for that special joy of love which he then felt in his soul. The main reason for loving God is his own excellency of nature; but still there are other reasons for doing it, and among them are the benefits which he has conferred on us, and which awaken the love of gratitude. Compare the notes at 1Jo_4:19.

Adam Clarke
Psa 116:2
Because he hath inclined his ear – The psalmist represents himself to be so sick and weak, that he could scarcely speak. The Lord, in condescension to this weakness, is here considered as bowing down his ear to the mouth of the feeble suppliant, that he may receive every word of his prayer.

Therefore will I call upon him – I have had such blessed success in my application to him, that I purpose to invoke him as long as I shall live. He that prays much will be emboldened to pray more, because none can supplicate the throne of grace in vain.

Albert Barnes
Psa 116:2
Because he hath inclined his ear unto me – See the notes at Psa_5:1. Because he has been gracious to me, and has heard my prayers. This is a good reason for serving God, or for devoting ourselves to him, but it is not the only reason. We ought to worship and serve God whether he hears our prayers or not; whether he sends joy or sorrow; whether we are favored with prosperity, or are sunk in deep affliction. People have worshipped God even when they have had no evidence that he heard their prayers; and some of the most pure acts of devotion on earth are those which come from the very depths of darkness and sorrow.

Therefore will I call upon him as long as I live – Margin, as in Hebrew, “in my days.” Encouraged by the past, I will continue to call upon him in the future. I will retain a firm faith in the doctrine that he hears prayer, and I will express my practical belief in the truth of that doctrine by regular and constant habits of worship. When a man once has evidence that God has heard his prayer, it is a reason why he should always call on him in similar circumstances, for God does not change.

Adam Clarke
Psa 116:3
The sorrows of death – חבלי מות chebley maveth, the cables or cords of death; alluding to their bonds and fetters during their captivity; or to the cords by which a criminal is bound who is about to be led out to execution; or to the bandages in which the dead were enveloped, when head, arms, body, and limbs were all laced down together.

The pains of hell – מצרי שאול metsarey sheol the straitnesses of the grave. So little expectation was there of life, that he speaks as if he were condemned, executed, and closed up in the tomb. Or, he may refer here to the small niches in cemeteries, where the coffins of the dead were placed.

Because this Psalm has been used in the thanksgiving of women after safe delivery, it has been supposed that the pain suffered in the act of parturition was equal for the time to the torments of the damned. But this supposition is shockingly absurd; the utmost power of human nature could not, for a moment, endure the wrath of God, the deathless worm, and the unquenchable fire. The body must die, be decomposed, and be built up on indestructible principles, before this punishment can be borne.

Albert Barnes
Psa 116:3
The sorrows of death – What an expression! We know of no intenser sorrows pertaining to this world than those which we associate with the dying struggle – whether our views in regard to the reality of such sorrows be correct or not. We may be – we probably are – mistaken in regard to the intensity of suffering as ordinarily experienced in death; but still we dread those sorrows more than we do anything else, and all that we dread may be experienced then. Those sorrows, therefore, become the representation of the intensest forms of suffering; and such, the psalmist says, he experienced on the occasion to which he refers. There would seem in his case to have been two things combined, as they often are:

(1) actual suffering from some bodily malady which threatened his life, Psa_116:3, Psa_116:6,Psa_116:8-10;

(2) mental sorrow as produced by the remembrance of his sins, and the apprehension of the future, Psa_116:4. See the notes at Psa_18:5.

And the pains of hell – The pains of Sheol – Hades; the grave. See Psa_16:10, note; Job_10:21-22, notes; Isa_14:9, note. The pain or suffering connected with going down to the grave, or the descent to the nether world; the pains of death. There is no evidence that the psalmist here refers to the pains of hell, as we understand the word, as a place of punishment, or that he mean, to say that he experienced the sorrows of the damned. The sufferings which he referred to were these of death – the descent to the tomb.

Gat hold upon me – Margin, as in Hebrew, “found me.” They discovered me – as if they had been searching for me, and had at last found my hiding place. Those sorrows and pangs, ever in pursuit of us, will soon find us all. We cannot long escape the pursuit Death tracks us, and is upon our heels.

I found trouble and sorrow – Death found me, and I found trouble and sorrow. I did not seek it, but in what I was seeking I found this. Whatever we fail to “find” in the pursuits of life, we shall not fail to find the troubles and sorrows connected with death. They are in our path wherever we turn, and we cannot avoid them.

Albert Barnes
Psa 116:4
Then called I upon the name of the Lord – Upon the Lord. I had no other refuge. I felt that I must perish unless he should interpose, and I pleaded with him for deliverance and life. Compare the notes at Psa_18:6.

O Lord, I beseech thee, deliver my soul – My life. Save me from death. This was not a cry for salvation, but for life. It is an example for us, however, to call on God when we feel that the soul is in danger of perishing, for then, as in the case of the psalmist, we have no other refuge but God.

John Calvin
Psa 116:5-6
5Jehovah is gracious.He comes now to point out the fruits of that love of which he spoke, setting before him God’s titles, in order that they might serve to preserve his faith in him. First, he denominates him gracious,because he is so ready graciously to render assistance. From this source springs that justice which he displays for the protection of his own people. To this is subjoined mercy,without which we would not deserve God’s aid. And as the afflictions which overtake us frequently appear to preclude the exercise of his justice, hence it follows that there is nothing better than to repose upon him alone; so that his fatherly kindness may engross our thoughts, and that no voluptuous pleasure may steal them away to any thing else. He then accommodates the experience of God’s benignity and equity to the preserving of the simple, that is, of such as, being undesigning, do not possess the requisite prudence for managing their own affairs. The term, rendered simple, is often understood in a bad sense, denoting persons inconsiderate and foolish, who will not follow wholesome advice. But, in this place, it is applied to those who are exposed to the abuse of the wicked, who are not sufficiently subtle and circumspect to elude the snares which are laid for them, — in short, to those who are easily overreached; while, on the contrary, the children of this world are full of ingenuity, and have every means at their command for maintaining and protecting themselves. David, therefore, acknowledges himself to be as a child, unable to consult his own safety, and totally unfit to ward off the dangers to which he was exposed. Hence the LXX. have not improperly translated the Hebrew term by the Greek, τὰ νήπια, little children. The amount is, that when those who are liable to suffering have neither the prudence nor the means of effecting their deliverance, God manifests his wisdom towards them, and interposes the secret protection of his providence between them and all the dangers by which their safety may be assailed. In fine, David holds forth himself as a personal example of this fact, in that, after being reduced to the greatest straits, he had, by the grace of God, been restored to his former state.

Matthew Poole
Psa 116:5
Gracious is the Lord: this he mentions either,

1. As that which he found by experience in answer to his prayers; or,

2. As the argument by which he encouraged himself to pray.

And righteous; therefore he will maintain me and my just cause against my unrighteous oppressors, and perform his promises, and save those who faithfully serve aim and put their trust in him.

Albert Barnes
Psa 116:5
Gracious is the Lord – This fact was his encouragement when he called on God. He believed that God was a gracious Being, and he found him to be so. Compare the notes at Heb_11:6.

And righteous … – Just; true; faithful. This, too, is a proper foundation of appeal to God: not that we are righteous, and have a claim to his favor, but that he is a Being who will do what is right; that is, what is best to be done in the case. If he were an unjust Being; if he were one on whose stability of character, and whose regard for right, no reliance could be placed, we could never approach him with confidence or hope. In this sense we may rely on his justice – his justness of character – as a ground of hope. Compare the notes at 1Jo_1:9 : “If we confess our sins, he is faithful and just to forgive us Our sins.”

Adam Clarke
Psa 116:6
The Lord preserved the simple – פתאים pethaim, which all the Versions render little ones. Those who are meek and lowly of heart, who feel the spirit of little children, these he preserves, as he does little children; and he mentions this circumstance, because the Lord has a peculiar regard for these young ones, and gives his angels charge concerning them. Were it otherwise, children are exposed to so many dangers and deaths, that most of them would fall victims to accidents in their infancy.

Albert Barnes
Psa 116:6
The Lord preserveth the simple – The Septuagint renders this “babes” – νήπια nēpia. The Hebrew word has reference to simplicity or folly, as in Pro_1:22. It then refers to those who are the opposite of cautious or cunning; to those who are open to persuasion; to those who are easily enticed or seduced. The verb from which the word is derived – פתה pâthâh – means to open, to expand; then, to be open, frank, ingenuous, easily persuaded or enticed. Thus it may express either the idea of being simple in the sense of being foolish, easily seduced and led astray; or, simple in the sense of being open, frank, ingenuous, trustful, sincere. The latter is evidently its meaning here. It refers to one of the characteristics of true piety – that of unsuspecting trust in God. It would describe one who yields readily to truth and duty; one who has singleness of aim in the desire to honor God; one who is without guile, trick, or cunning. Such a man was Nathanael Joh_1:47 : “Behold an Israelite indeed, in whom is no guile.” The Hebrew word used here is rendered simple, Psa_19:7; Psa_119:130; Pro_1:4, Pro_1:22, Pro_1:32; Pro_7:7; Pro_8:5; Pro_9:4; Pro_14:15, Pro_14:18; Pro_19:25; Pro_21:11; Pro_22:3; Pro_27:12; Eze_45:20; and foolish, Pro_9:6. It does not elsewhere occur. The meaning here is, that the Lord preserves or keeps those who have simple and unwavering trust in him; those who are sincere in their professions; those who rely on his word.

I was brought low – By affliction and trial. The Hebrew literally means to hang down, to be pendulous, to swing, to wave – as a bucket in a well, or as the slender branches of the palm, the willow, etc. Then it means to be slack, feeble, weak, as in sickness, etc. See the notes at Psa_79:8. Here it probably refers to the prostration of strength by disease.

And he helped me – He gave me strength; he restored me.

John Calvin
Psa 116:7
7Return, O my soul! unto thy rest.He now exhorts himself to be of good courage; or rather, addressing his soul, tells it to be tranquil, because God was propitious towards him. By the term rest,some commentators understand God himself, but this is an unnatural interpretation. It is rather to be regarded as expressive of a calm and composed state of mind. For it is to be noticed, that David confesses himself to have been sorely agitated and perplexed amid an accumulation of ills, in the same way as each of us is conscious of his own inquietude, when the terrors of death encompass us. Although, therefore, David possessed unusual fortitude, he was yet distressed by reason of the conflict of grief, and an inward tremor so distracted his mind, that he justly complains of being deprived of his peace. He declares, however, that the grace of God was adequate to quiet all these troubles.

It may be asked, whether the experience of the grace of God alone can allay the fear and trepidation of our minds; since David declares, that, having experienced relief from Divine aid, he would, for the future, be at rest? If the faithful regain their peace of mind only when God manifests himself as their deliverer, what room is there for the exercise of faith, and what power will the promises possess? For, assuredly, to wait calmly and silently for those indications of God’s favor, which he conceals from us, is the undoubted evidence of faith. And strong faith quiets the conscience, and composes the spirit; so that, according to Paul, “the peace of God, which passeth all understandings” reigns supremely there, Phi_4:7. And hence the godly remain unmoved, though the whole world were about to go to ruin.

What is the import of this returning unto rest?I answer, that however much the children of God may be driven hither and thither, yet they constantly derive support from the word of God, so that they cannot totally and finally fall away. Confiding in his promises, they throw themselves upon his providence; and still they are sorely distressed by disquieting fears, and sadly buffeted by the storms of temptation. No sooner does God come to their assistance, than not only inward peace takes possession of their minds, but, from the manifestation of his grace, they are supplied with grounds for joy and gladness. Of this latter kind of quietness David here treats — declaring that, notwithstanding of all the prevalence of agitation of mind, it was now time for him to delight himself calmly in God. The term גמל, gamal, is improperly rendered to reward; because, in Hebrew, it usually signifies to confer a favor, as well as to give a recompense; which is confirmed by him in the following verse, in which he says that his soul was delivered from death.This, then, properly speaking, is the recompense; namely, that God, in delivering him from death, had wiped away the tears from his eyes. The arrangement of the words is transposed; for, according to our idiom, we would rather have said, he hath delivered my feet from falling; and mine eyes from tears,and then he hath delivered my soul from death;for we are wont to follow that arrangement, by which the most important circumstance comes to be mentioned last. Among the Hebrews such a collocation of the words, as in this passage, is by no means improper. This is their import: God has not only rescued me from present death, but also treated me with farther kindness, in chasing away sorrow, and stretching out his hand to prevent me from stumbling. The grace of God is enhanced, in that he restored to life one who had been almost dead.

Adam Clarke
Psa 116:7
Return unto thy rest, O my soul – God is the center to which all immortal spirits tend, and in connection with which alone they can find rest. Every thing separated from its center is in a state of violence; and, if intelligent, cannot be happy. All human souls, while separated from God by sin, are in a state of violence, agitation, and misery. From God all spirits come; to him all must return, in order to be finally happy. This is true in the general case; though, probably, the rest spoken of here means the promised land, into which they were now returning.
A proof of the late origin of this Psalm is exhibited in this verse, in the words למנוחיכי limenuchaichi, “to thy rest,” and עליכי alaichi, “to thee,” which are both Chaldaisms.

Albert Barnes
Psa 116:7
Return unto thy rest, O my soul – Luther, “Be thou again joyful, O my soul.” The meaning seems to be, “Return to thy former tranquility and calmness; thy former freedom from fear and anxiety.” He had passed through a season of great danger. His soul had been agitated and terrified. That danger was now over, and he calls upon his soul to resume its former tranquility, calmness, peace, and freedom from alarm. The word does not refer to God considered as the “rest” of the soul, but to what the mind of the psalmist had been, and might now be again.
For the Lord hath dealt bountifully with thee – See the notes at Psa_13:6.

Albert Barnes
Psa 116:8
For thou hast delivered my soul from death – My life. Thou hast saved me from death. This is such language as would be used by one who had been dangerously ill, and who had been restored again to health.

Mine eyes from tears – Tears which he had shed in his sickness, and in the apprehension of dying. It may refer to tears shed on other occasions, but it is most natural to refer it to this. Compare the notes at Psa_6:6.

And my feet from falling – From stumbling. That is, he had not, as it were, fallen by the way, and been rendered unable to pursue the journey of life. All this seems to refer to one occasion – to a time of dangerous illness.

John Calvin
Psa 116:9
9I will walk in the presence of Jehovah To walk in the presence of God is, in my opinion, equivalent to living under his charge. And thus David expects to enjoy his safety continually. For nothing is more desirable than that God should be upon the watch for us, that our life may be surrounded by his protecting care. The wicked, indeed, regard themselves as secure, the farther they are from God; but the godly consider themselves happy in this one thing, that he directs the whole tenor of their life. God adding, in the land of the living,he means to point out to us the course that we are expected to pursue; and that, almost every moment of time, fresh destructions press upon us, if he overlook us.

John Gill
Psa 116:9 I will walk before the Lord in the land of the living. As in the sight of the omniscient God, according to his word and will, and in such manner as to please him. So Enoch’s walking with God is by the apostle explained of pleasing him; compare Gen_5:22, and so the Septuagint, Vulgate Latin, and Arabic versions render it, “I will please the Lord”; or, as the Syriac and Ethiopic versions; “that I may please the Lord”; be grateful to him; or walk gratefully and acceptably before him, sensible of the obligations I am under to him: and this, in the strength of grace, he determined to do “in the land of the living”; in this world, where men live, and as long as he lived in it; or in the church of God, among the living in Jerusalem, with whom he resolved to walk in all the commandments and ordinances of the Lord. The land of Canaan is thought by Jarchi and Kimchi to be meant; and this being a type of heaven, the meaning may be, that he should walk and dwell where living and glorified saints are to all eternity; and so it is an expression of his faith of future glory and happiness, agreeably to what follows.

Adam Clarke
Psa 116:9
I will walk before the Lord – אתהלך ethhallech, I will set myself to walk. I am determined to walk; my eyes are now bright ened, so that I can see; my feet are strengthened, so that I can walk; and my soul is alive, so that I can walk with the living.

The Vulgate, the Septuagint, the Ethiopic, the Arabic, and the Anglo-Saxon end this Psalm here, which is numbered the cxivth; and begin with the tenth verse another Psalm, which they number cxvth; but this division is not acknowledged by the Hebrew, Chaldee, and Syriac.

John Calvin
Psa 116:10
10.I have believed That his wonderful deliverance may appear the more conspicuous, he again relates the imminent danger in which he had been placed. He begins by declaring that he spake in the true sincerity of his heart, and that nothing proceeded from his lips but what was the fruit of long reflection, and mature deliberation. Such is the import of the clause, I have believed, therefore I will speak; words which proceed from the full affection of the heart. In 2Co_4:13, Paul, quoting this passage, follows the Greek version, “I believed, therefore I have spoken.” I have elsewhere remarked that it was not the design of the apostles to repeat every word and syllable; it is enough for us that the words of David are appropriately applied in their proper and natural sense to the subject to which Paul there refers. Having referred indirectly to the Corinthians, who were exalting themselves above the clouds, as if they had been exempted from the common lot of mankind, “I believed“ says he, “and therefore I have spoken, that he who hath once raised Christ from the dead, will also extend Christ’s life to us;” that is, I believe, and therefore I speak. Thus he charges the Corinthians with being inflated with foolish pride, because they do not humbly submit to the cross of Christ; especially as they ought to speak in the exercise of the same spirit of faith with himself. The particle כי, ki, which we translate therefore, is by some Hebrew interpreters understood as a disjunctive particle; but the more correct meaning, and which is supported by the best scholars, is, I will speak nothing but the sentiments of my heart. The drift of the passage, too, requires this; namely, that the external professions of the lips correspond with the internal feelings of the heart: for many talk inconsiderately, and utter what never entered into their hearts. “Let no person imagine that I employ unmeaning or exaggerated terms; what I speak, the same I have truly believed.” From this we learn the useful doctrine, that faith cannot remain inoperative in the heart, but that it must, of necessity, manifest itself. Here the Holy Spirit unites, with a sacred bond, the faith of the heart with outward confession; and “what God hath joined together, let not man put asunder.” Those dissemblers, therefore, who spontaneously envelop their faith in obscurity, treacherously corrupt the whole Word of God. We must remember, however, that the order which David here observes is demanded of all God’s children, their believing, before they make any professions with their lips. But, as I said, he speaks of his imminent danger, that he may the more enhance the safety and deliverance which God had vouchsafed to him.

John Gill
Psa 116:10 I believed, therefore have I spoken,…. Here the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, begin a new psalm, but without any foundation in the original; nor is it countenanced by the Targum; and is manifestly against the connection with the preceding verses. David expresses his faith in relation to what goes before, though the particulars of it are not mentioned, but are left to be supplied from thence: he not only believed there was a God, but that this God was gracious and merciful, and that he was his God; who had made a covenant with him, ordered in all things, and sure: he believed the promises of it; and particularly the grand promise of it respecting Christ, and salvation by him: he believed the Lord would deliver him out of all his troubles; that he should walk before him, and see his goodness in the land of the living; he believed a future state of happiness he should hereafter enjoy. The Apostle Paul quotes this passage, and applies it to himself and other Gospel ministers; declaring their faith in the resurrection of the dead, and an eternal weight of glory they were looking for, 2Co_4:13; and therefore spake so freely about these things. Faith gives boldness and freedom of speech to men; which believers use with God in prayer, in the believing views of him, as their God in Christ; and of Christ, his person, blood, righteousness, and sacrifice: it gives ministers boldness and freedom to speak out plainly, constantly, and boldly, the Gospel of Christ; it gives the same to private Christians, to speak freely one to another of their gracious experiences, and to declare publicly to the churches of Christ what God has done for their souls;

I was greatly afflicted; when he believed and spake, and yet nevertheless did; he might be afflicted, reproached, and persecuted for his faith, and his speaking of it; particularly as it respected his coming to the crown and kingdom of Israel. And it is no unusual thing for saints to be persecuted for their faith, and profession of it; and yet none of these things move them from it; their faith remains, and is much more precious than gold that perisheth; and they hold fast the profession of it. Many and great afflictions are the common lot of believers.

Albert Barnes
Psa 116:10
I believed, therefore have I spoken – This, in the Septuagint and Latin Vulgate, begins a new psalm, but without any good reason. This language is borrowed by the Apostle Paul to express his confidence in the truth of the gospel, and the effect which that confidence had on him in causing him to declare the truth. 2Co_4:13. The meaning here is, that in the time of his affliction the psalmist had true faith in God; and, as a result of that, he was able now to speak as he did. At that time he trusted in God; he called on him; he sought his mercy, and God heard his prayer; and now, as the consequence of that, he was enabled to give utterance to these thoughts. Faith was at the foundation of his recovery, and he was now reaping the fruits of faith.

I was greatly afflicted – In danger of death. The psalmist reviewed this now, and he saw that all that he had felt and dreaded was real. He was in imminent; danger. There was occasion for the tears which he shed. There was reason for the earnestness of his cry to God.

John Calvin
Psa 116:11
11.I said in my fear Some take the word חפז, chaphaz, to denote haste or flight, and consider it as expressive of what David said when he fled in great haste from the face of Saul. But, as it figuratively signifies fear, I have no doubt that David here declares that he felt astonished and dejected in spirit, as if he were upon the brink of a precipice, ready to tumble into the abyss. He acknowledges that, when he was so dreadfully harassed in mind, his heart had almost sunk within him. Annotators are not agreed about the meaning of the second member of the verse. One class holding that David declares that he doubted the promise of the kingdom made to him by the prophet Samuel. That Samuel was a competent witness, admits of no question; but when David saw himself banished from his native country, and constantly exposed to death in various forms, he might be overtaken by the temptation that he had been vainly and ineffectually anointed by Samuel. According to them, the meaning is — I had almost perished in my flight, and the promise given me fled away; and, moreover, I had been deceived by delusive hope. Another class, putting an opposite interpretation upon this passage, assert that David surmounted the temptation; so that, when Satan by his wiles wished to make him despair, he instantly recovered himself; and removed all occasion of unbelief in the following manner: “What art thou doing, miserable man that thou art, and whither art thou hastening? Darest thou, even indirectly, impute falsehood to God? Nay, rather let him be true, and let vanity, and falsehood, and perfidy, lie at thine own door.” My own opinion is, that this doctrine is to be understood more generally, that David did not intend this prediction directly for himself; but, his mind being perplexed, he inadvertently entangled himself in the snares of Satan, and was unable to place his confidence any where. The faithful often stagger, and Satan bringing them into a state of deep darkness, the word of God almost forsakes them; still they do not abandon their confidence, nor deliberately charge God with falsehood, but rather keep their evil thoughts under restraint. The verb to say, among the Hebrews, is expressive of firm persuasion, as we say in French, J’ay conclu, ou resolu, “I have concluded, or resolved;” and, therefore, we are to understand that this temptation could not enter David’s heart, without his instantly withstanding it. Consequently, the view which I have given of the passage is the proper one, That David did not see God during this season of mental darkness. The faithful do not deliberately speak against God, or ask whether he be true or not, nor does this horrid blasphemy completely engross their thoughts; but, on the contrary, as often as it arises, they banish it from them, and hold it in abhorrence. Nevertheless, it occasionally happens that they are so troubled, that they behold nothing except vanity and falsehood. Such was David’s experience during this fear and trouble; he felt as if a dense fog obstructed his vision. “There is no certainty, no security. What shall I think? In what shall I confide? To what shall I have recourse?” Frequently do the faithful thus reason with themselves, there is no trust to be reposed in men. A veil is spread over their eyes, which, preventing them from seeing the light of God, causes them to grovel upon the earth, till, being elevated above the heavens, they begin anew to discern the truth of God.

The design of David, as I formerly observed, is in all respects to magnify the grace of God; and for this purpose, in speaking of his trials, he acknowledges that he did not deserve divine help and comfort; for he ought to have recollected, that, depending on the prophecy, he would have risen superior to all unbelief. This, he says, he did not do, because, owing to the perturbation of his mind, he could see nothing but vanity. If his faith was shaken in this violent manner, what will we do if God do not support and sustain us? This is not meant to keep the faithful in suspense between doubt and uncertainty, but rather to make them call more earnestly upon God. We ought to consider this trial attentively, for we can form no conception of these assaults until we actually experience them. Let us at the same time remember, that David’s attack was only temporary, continuing while he was perplexed with doubt, in consequence of the prophecy having escaped from his recollection.

Matthew Poole
Psa 116:11
I said; yet once I confess I spake very unadvisedly. In my haste; through hastiness and precipitation of my mind, for want of due consideration, as the same phrase is used, Psa_31:22. Or, in my terror or amazement, when I was discomposed and distracted with the greatness of my troubles.

All men are liars: the sense is either,

1. All men, yea, even my former friends and companions, prove deceitful and perfidious, all human help faileth me; so that my case is desperate, if God do not help me. Or,

2. All men, God’s own prophets not excepted, are liable to mistakes by the condition of their nature, as they are men, and therefore may easily deceive others; and this might be the case of Samuel in his promise of the kingdom to me. Thus he questions the truth of God’s promises, yet so as he doth not strike directly at God, but only reflects upon the instrument.

Adam Clarke
Psa 116:11
I said in my haste – This is variously translated: I said in my Light, Chaldee. In my excess, or ecstasy, Vulgate. In my ecstasy, εκστασει, Septuagint. fi tahayury, in my giddiness, Arabic. In my fear or tremor, Syriac. I quoth in outgoing mine, when I was beside myself, Anglo-Saxon. In myn oute passyng, old Psalter. When passion got the better of my reason, when I looked not at God, but at my afflictions, and the impossibility of human relief.

All men are liars – כל האדם כזב col haadam cozeb, “the whole of man is a lie.” Falsity is diffused through his nature; deception proceeds from his tongue; his actions are often counterfeit. He is imposed on by others, and imposes in his turn; and on none is there any dependence till God converts their heart.

Albert Barnes
Psa 116:11
I said in my haste – The Hebrew word used here means to flee in haste; to be in alarm and trepidation; and the idea seems to be, that the assertion referred to was made under the influence of excitement – or that it was not the result of sober reflection, but of an agitated state of mind. It does not necessarily imply that that which was said was false, for many true statements may be made when the mind is agitated and excited; but the meaning is, that he was then in such a state of mind as to suggest the belief, and to cause the assertion that all people are liars. Whether calm reflection would, or would not, confirm this impression of the moment would be a fair question after the excitement was over.

All men are liars – Are false; no one is to be relied on. This was said in the time of his affliction, and this added much to his affliction. The meaning is that, in those circumstances of distress, no one came to his aid; no one sympathized with him; there was no one to whom he could unbosom himself; no one seemed to feel any interest in him. There were relatives on whom he might have supposed that he could rely; there may have been those to whom he had shown kindness in similar circumstances; there may have been old friends whose sympathy he might have had reason to expect; but all failed. No one came to help him. No one shed a tear over his sorrows. No one showed himself true to friendship, to sympathy, to gratitude. All people seemed to be false; and he was shut up to God alone. A similar thing is referred to in Psa_41:5-9; Psa_88:18; compare also Job_19:13-17. This is not an unnatural feeling in affliction. The mind is then sensitive. We need friends then. We expect our friends to show their friendship then. If they do not do this, it seems to us that the entire world is false. It is evident from the whole course of remark here that the psalmist on reflection felt that he had said this without due thought, under the influence of excitement – and that he was disposed, when his mind was restored to calmness, to think better of mankind than he did in the day of affliction and trouble. This also is not uncommon. The world is much better than we think it is when our own minds are morbid and our nerves are unstrung; and bad as the world is, our opinion of it is not unfrequently the result rather of our own wrong feeling than of just reflection on the real character of mankind.

John Calvin
Psa 116:12
12.What shall I render unto Jehovah? He now exclaims with devout admiration, that the multitude of God’s benefits was greater than he could find language to give expression to the grateful emotions of his heart. The question is emphatic, What shall I render?and imports, that it was not the desire, but the means, of which he was destitute, to enable him to render thanks to God. Acknowledging his inability, he adopts the only means in his power, by extolling the grace of God as highly as he could. “I am exceedingly wishful to discharge my duty, but when I look around me, I find nothing which will prove an adequate recompense.” Some understand the phrase, upon me, to intimate, that David had the recollection of all the benefits which God bestowed on him deeply engraven upon his mind. Others, along with the LXX., supply the particle for, What shall I render unto Jehovah for all his benefits towards me?But it is much better to make the first clause of the verse a complete sentence, by putting a period after Jehovah.Because, after confessing his incompetency, or rather his having nothing to offer to God as a sufficient compensation for his benefits, he at the same time adds in confirmation of it, that he was laid under such obligations, not by one series of benefits only, but by a variety of innumerable benefits. “There is no benefit on account of which God has not made me a debtor to him, how should I have means of repaying him for them?” All recompense failing him, he has recourse to an expression of thanksgiving as the only return which he knows will be acceptable to God. David’s example in this instance teaches us not to treat God’s benefits lightly or carelessly, for if we estimate them according to their value, the very thought of them ought to fill us with admiration. There is not one of us who has not God’s benefits heaped upon us. But our pride, which carries us away into extravagant theories, causes us to forget this very doctrine, which ought nevertheless to engage our unremitting attention. And God’s bounty towards us merits the more praise, that he expects no recompense from us, nor can receive any, for he stands in need of nothing, and we are poor and destitute of all things.

Albert Barnes
Psa 116:12
What shall I render unto the Lord for all his benefits toward me? – All his “recompences,” – the same word which in Psa_116:7 is rendered “hath dealt bountifully.” The question here has reference to that. What return can be equal to his bounties; what will be a proper acknowledgment of them; with what can I repay him for them all? The question is a natural and a proper question. It is one which we naturally ask when we have received a favor from our fellowmortals; how much more proper is it in view of the favors which we receive from God – especially in view of the mercy of God in the gift of a Saviour; the love manifested in the redemption of the soul! What can be an adequate return for love like that – for mercies so great, so undeserved?

John Calvin
Psa 116:13
13.The cup of salvation He refers to a custom which was prevalent under the Law. For when they rendered solemn thanks to God, a feast was also appointed, at which, in token of their gladness, there was an holy libation. This being a symbol of their deliverance from Egyptian thraldom, is for that reason here called the cup of salvation. The term to call upon, signifies to celebrate the name of God; and this he expresses more plainly, subsequently, by saying that he would pay his vows in the assembly of the faithful,the sanctuary alone being the place where sacrifices could be offered. The amount is, that the faithful need not be greatly perplexed about the way of performing their duties, God not demanding from them a return which he knows they are unable to give, but being satisfied with a bare and simple acknowledgment. The proper return is to own our obligation to him for every thing. If God deal so kindly and mercifully with us, and we fail in giving to him the tribute of praise for our deliverance which he claims, then our supineness becomes the more base. And certainly they are unworthy of the enjoyment, I say not of the riches of the world, but of the light of the sun and the air by which we breathe and live, who would rob the Author of them of the small return which so legitimately belongs to him. The Mosaic ritual has indeed been abrogated, and along with it the external libation referred to by David, yet the spiritual service, as we found in Psa_50:23, “The sacrifice of praise shall glorify me,” is still in force. Let us, however, bear in mind, that God is lawfully praised by us, when we offer in sacrifice not only our tongues, but also ourselves, and all that we possess. And this not because God derives any profit from it, but because it is reasonable that our gratitude should manifest itself in this way.

Adam Clarke
Psa 116:13
I will take the cup of salvation – Literally, The cup of salvation, or deliverance, will I lift up. Alluding to the action in taking the cup of blessing among the Jews, which, when the person or master of the family lifted up, he said these words, “Blessed be the Lord, the Maker of the world, who has created the fruit of the vine!”

But it may probably allude to the libation-offering, Num_28:7; for the three last verses seem to intimate that the psalmist was now at the temple, offering the meat-offering, drink-offering, and sacrifices to the Lord. Cup is often used by the Hebrews to denote plenty or abundance. So, the cup of trembling, an abundance of misery; the cup of salvation, an abundance of happiness.

And call upon the name of the Lord – I will invoke his name, that I may get more of the same blessings; for the only return that God requires is, that we ask for more. Who is like God? One reason why we should never more come to a fellow-mortal for a favor is, we have received so many already. A strong reason why we should claim the utmost salvation of God is, because we are already so much in debt to his mercy. Now this is the only way we have of discharging our debts to God; and yet, strange to tell, every such attempt to discharge the debt only serves to increase it! Yet, notwithstanding, the debtor and creditor are represented as both pleased, both profited, and both happy in each other! Reader, pray to him, invoke his name; receive the cup – accept the abundance of salvation which he has provided thee, that thou mayest love and serve him with a perfect heart.

Albert Barnes
Psa 116:13
I will take the cup of salvation – Compare the notes at Psa_11:6. The “cup of salvation” means the cup by which his sense of the greatness of the salvation might be expressed – the cup of thanksgiving. Compare the notes at 1Co_10:16. The reference seems to be to a custom in festivals of drinking a cup of wine as a special expression of thanks or of obligation. The act would be more solemn, and the truth more deeply impressed on the mind, when accompanied by some religious rite – some ceremonial, as in the Lord’s Supper, expressly designed to call the mercy of God to remembrance.

And call upon the name of the Lord – Engage in a solemn act of devotion; make it a matter of special ceremony or observance to call the mercy of God to remembrance. This was one way of rendering to the Lord a return for the benefits received at his hands; as it is now. Christians do this at the table of the Lord – in the observance of the Lord’s Supper.

John Calvin
Psa 116:14
14I will pay my vows unto Jehovah The steadfastness of his piety shines forth in this, that, in the midst of his dangers, he had vowed unto God. And now he proves that he by no means forgot these engagements, as most men do, who, when the hand of God lies heavy upon them, implore his help for a short time, but soon bury in oblivion the deliverance which they have received. The Holy Spirit, speaking of the true worship of God, very properly connects, by an indissoluble bond, these two parts of worship, “Call upon me in the day of trouble;” and, “after thy deliverance glorify me,” Psa_50:15. If any regard it as an absurdity for the faithful to enter into covenant with God by making vows to him, to procure his approbation, my reply is, that they do not promise the sacrifice of praise, to soothe him by their flatteries, as if he were a mortal like themselves, or to bind him to them by proposing some reward, for David had previously protested that he would not offer any recompense. The design, then, and the use of vows is, first, That the children of God may have their hearts strengthened with the confidence of obtaining whatever they ask; and, secondly, That they may be stimulated the more to offer up their tribute of gratitude to God for his mercies. To aid the children of God in their infirmity, the privilege of vowing may surely be conceded to them, for by this means their most merciful Father condescends to allow them to enter into familiar converse with him, provided they make their vows for the object I have stated. Happen what may, nothing must be attempted without his permission. And hence the Papists appear the more ridiculous, who, under pretext of what is advanced in this place, defend all sorts of vows, however foolish and absurd and rashly made; as if drunkenness were lawful, because God permits us to eat.

Albert Barnes
Psa 116:14
I will pay my vows … – I will perform or execute. The word vows here refers probably to the solemn promise which he had made in his sickness – the promise to devote himself to God, should he be restored to health. Compare the notes at Isa_38:15, notes at Isa_38:20. Such promises are commonly made in sickness, and, alas! almost as commonly disregarded and forgotten on a restoration to health. Yet such vows should be sacredly observed, for

(a) They are right and proper;

(b) they are made in most solemn circumstances;

(c) they are usually sincere;

(d) they are of the nature of a covenant with God;

(e) they are made when we are in the best position to take just views of life – of this life, and of the life to come;

(f) the subsequent life would be happier and better if they were faithfully carried out.

Compare Psa_22:25, note; Psa_66:13-14, notes.

In the presence of all his people – Publicly. The vows were made in private; on the sick bed; when alone; in the silence of the night-watches; when no eye was upon him who made them but the eye of God. There is a propriety, however, that the expression of thanksgiving should be public. Compare Isa_38:20. Indeed, nothing is more proper than public thanks for a restoration from sickness; and as in our public assemblies prayer is often specially offered for the sick at their own request, so it would be equally proper that, at their request, public thanks should be rendered for their recovery.

John Calvin
Psa 116:15
15.Precious in the eyes of Jehovah is the death of his meek ones.He goes on now to the general doctrine of God’s providential care for the godly, in that he renders them assistance in time of need; their lives being precious in his sight. With this shield he desires to defend himself from the terrors of death, which often pressed upon him, by which he imagined he would instantly be swallowed up. When we are in danger and God apparently overlooks us, we then consider ourselves to be contemned as poor slaves, and that our life is regarded as a thing of nought. And we are aware that when the wicked perceive that we have no protection, they wax the more bold against us, as if God took no notice either of our life or death. In opposition to their erroneous doctrine, David introduces this sentiment, that God does not hold his servants in so little estimation as to expose them to death casually. (384) We may indeed for a time be subjected to all the vicissitudes of fortune and of the world; we will nevertheless always have this consolation, that God will, eventually, openly manifest how dear our souls are to him. In these times, when innocent blood is shed, and the wicked contemners of God furiously exalt themselves, as if exulting over a vanquished God, let us hold fast by this doctrine, that the death of the faithful, which is so worthless, nay, even ignominious in the sight of men, is so valuable in God’s sight, that, even after their death, he stretches out his hand towards them, and by dreadful examples demonstrates how he holds in abhorrence the cruelty of those who unjustly persecute the good and simple. If he put their tears in a bottle, how will he permit their blood to perish? Psa_56:8 At his own time he will accomplish the prediction of Isaiah, “that the earth shall disclose her blood,” Isa_26:21. To leave room for the grace of God, let us put on the spirit of meekness, even as the prophet, in designating the faithful meek ones, calls upon them to submit their necks quietly to bear the burden of the cross, that in their patience they may possess their souls, Luk_21:19

Matthew Poole
Psa 116:15
He sets a high price upon it; he will not readily grant it to those that greedily seek it; and if any son of violence procure it, he will make him, pay very dearly for it; and when the saints suffer it for God’s sake, as they frequently do, it is a most acceptable sacrifice to God, and highly esteemed by him. Thus the blood of God’s people is said to be precious in his sight, Psa_72:14. And, in the same sense, the life of a man is said to be precious in his eyes who spareth and preserveth it, as 1Sa_26:21 2Ki_1:13. God’s people are precious in his eyes, both living and dying; for whether they live, they live unto the Lord; or whether they die, they die unto the Lord, Rom_14:8.

Albert Barnes
Psa 116:15
Precious in the sight of the Lord is the death of his saints – Of his people; his friends. Luther renders this, “The death of his saints is held to be of value” – (ist werth gehalten) – “before the Lord.” The word rendered “precious” – יקר yâqâr – means costly, as precious stones, 1Ki_10:2, 1Ki_10:10-11; dear, beloved, as relatives and friends, Psa_45:9; honored, respected, Ecc_10:1; splendid, beautiful, Job_31:26; rare, 1Sa_3:1. The idea here is, that the death of saints is an object of value; that God regards it as of importance; that it is connected with his great plans, and that there are great purposes to be accomplished by it. The idea here seems to be that the death of a good man is in itself of so much importance, and so connected with the glory of God and the accomplishment of his purposes, that he will not cause it to take place except in circumstances, at times, and in a manner, which will best secure those ends. The particular thought in the mind of the psalmist seems to have been that as he had been preserved when he was apparently so near to death, it must have been because God saw that the death of one of his friends was a matter of so much importance that it should occur only when the most good could be effected by it, and when the ends of life had been accomplished; that God would not decide on this hastily, or without the best reasons; and that, therefore, he had interposed to lengthen out his life still longer. Still, there is a general truth implied here, to wit, that the act of removing a good man from the world is, so to speak, an act of deep deliberation on the part of God; that good, and sometimes great, ends are to be accomplished by it; and that, therefore, God regards it with special interest. It is of value or importance in such respects as the following:

(1) as it is the removal of another of the redeemed to glory – the addition of one more to the happy hosts above;

(2) as it is a new triumph of the work of redemption – showing the power and the value of that work;

(3) as it often furnishes a more direct proof of the reality of religion than any abstract argument could do.

How much has the cause of religion been promoted by the patient deaths of Ignatius, and Polycarp, and Latimer, and Ridley, and Huss, and Jerome of Prague, and the hosts of the martyrs! What does not the world owe, and the cause of religion owe, to such scenes as occurred on the death-beds of Baxter, and Thomas Scott, and Halyburton, and Payson! What an argument for the truth of religion – what an illustration of its sustaining power – what a source of comfort to us who are soon to die – to reflect that religion does not leave the believer when he most needs its support and consolations; that it can sustain us in the severest trial of our condition here; that it can illuminate what seems to us of all places most dark, cheerless, dismal, repulsive – “the valley of the shadow of death!”

John Calvin
Psa 116:16
16Come, O Jehovah! because I am thy servant.As, in the former verse, he gloried that in him God had given an example of the paternal regard which he has for the faithful, so here he applies, in an especial manner, to himself the general doctrine, by declaring that his fetters had been broken,in consequence of his being included among the number of God’s servants. He employs the term fetters, as if one, with hands and feet bound, were dragged by the executioner. In assigning, as the reason of his deliverance, that he was God’s servant, he by no means vaunts of his services, but rather refers to God’s unconditional election; for we cannot make ourselves his servants, that being an honor conferred upon us solely by his adoption. Hence David affirms, that he was not God’s servant merely, but the son of his handmaid.“From the womb of my mother, even before I was born, was this honor conferred upon me.” He therefore presents himself as a common example to all who shall dedicate themselves to the service of God, and place themselves under his protection, that they may be under no apprehension for their safety while they have him for their defense.

Matthew Poole
Psa 116:16
I am thy servant: this is either,

1. An argument used in prayer, It becometh thee to protect and save thy own servants, as every good master doth; or rather,

2. A thankful acknowledgment of his great obligations to God, whereby he was in duty bound to be the Lord’s faithful and perpetual servant. For this suits best with the context.

The son of thine handmaid; either,

1. The son of a mother who was devoted and did devote me to thy service. Or,

2. Like one born in thy house of one of thy servants, and so thine by a most strict and double obligation.

Thou hast loosed my bonds; thou hast rescued me from mine enemies, whose captive and vassal I was, and therefore hast a just right and title to me and to my service.

Adam Clarke
Psa 116:16
I am thy servant – Thou hast preserved me alive. I live with, for, and to Thee. I am thy willing domestic, the son of thine handmaid – like one born in thy house of a woman already thy property. I am a servant, son of thy servant, made free by thy kindness; but, refusing to go out, I have had my ear bored to thy door-post, and am to continue by free choice in thy house for ever. He alludes here to the case of the servant who, in the year of jubilee being entitled to his liberty, refused to leave his master’s house; and suffered his ear to be bored to the door-post, as a proof that by his own consent he agreed to continue in his master’s house for ever.

Albert Barnes
Psa 116:16
O Lord, truly I am thy servant – In view of thy mercy in delivering me from death, I feel the obligation to give myself to thee. I see in the fact that thou hast thus delivered me, evidence that I am thy servant – that I am so regarded by thee; and I recognize the obligation to live as becomes one who has had this proof of favor and mercy.

The son of thine handmaid – Of a pious mother. I see now the result of my training. I call to my recollection the piety of a mother. I rememberer how she served thee; how she trained me up for thee; I see now the evidence that her prayers were heard, and that her efforts were blessed in endeavoring to train me up for thee. The psalmist saw now that, under God, he owed all this to the pious efforts of a mother, and that God had been pleased to bless those efforts in making him his child, and in so guiding him that it was not improper for him to speak. of himself as possessing and carrying out the principles of a sainted mother. It is not uncommon – and in such cases it is proper – that all the evidence which we may have that we are pious – that we are living as we ought to live, that we are receiving special favors from God – recalls to our minds the instructions of early years, the counsels and prayers of a holy father or mother.

Thou hast loosed my bonds – The bonds of disease; the fetters which seemed to have made me a prisoner to Death. I am now free again. I walk at large. I am no longer the captive – the prisoner – of disease and pain.

John Calvin
Psa 116:17
17.I will sacrifice the sacrifices of praise to thee.He once more repeats what he had said about gratitude, and that publicly; for we must manifest our piety, not only by our secret affection before God, but also by an open profession in the sight of men. David, along with the people, observed the rites of the law, knowing that these, at that time, were not unmeaning services; but while he did this, he had a particular reference to the purpose for which they were appointed, and offered principally the sacrifices of praise and the calves of his lips. He speaks of the courts of God’s house, because at that time there was but one altar from which it was unlawful to depart, and it was the will of God that the holy assemblies should be held there, that the faithful might mutually stimulate one another to the cultivation of godliness.

Adam Clarke
Psa 116:17
I will offer to thee – As it is most probable that this Psalm celebrates the deliverance from Babylon, it is no wonder that we find the psalmist so intent on performing the rites of his religion in the temple at Jerusalem, which had been burnt with fire, and was now reviving out of its ruins, the temple service having been wholly interrupted for nearly four-score years.

John Gill
Psa 116:19 In the courts of the Lord’s house,…. This is added by way of explanation of Psa_116:18, what he meant by “the presence of all his people”; the assembly of the saints met together in the house of the Lord, at the door of the tabernacle, in the courts of it, where the people got together to worship God;

in the midst of thee, O Jerusalem; the Lord’s house or tabernacle; for as yet the temple was not built, and the courts of it were in the midst of the city of Jerusalem. And this shows, as some interpreters have observed, that this psalm must have been written after David came to the kingdom, and had got this city into his hands, whither he brought the ark of the Lord. The whole signifies that he would praise the Lord publicly, as well as privately; and he concludes the psalm thus,

Praise ye the Lord; calling upon the Lord’s people, in his house and courts, to join with him in this work of praise.

Adam Clarke
Psa 116:19
In the midst of thee, O Jerusalem – He speaks as if present in the city, offering his vowed sacrifices in the temple to the Lord.

Most of this Psalm has been applied to our Lord and his Church; and in this way it has been considered as prophetic; and, taken thus, it is innocently accommodated, and is very edifying. This is the interpretation given of the whole by the old Psalter.

Albert Barnes
Psa 116:19
In the courts of the Lord’s house – See the notes at Psa_65:4. Compare Psa_84:2; Psa_92:13; Psa_96:8; Psa_100:4; Psa_135:2.

In the midst of thee, O Jerusalem – Where the tabernacle, and afterward the temple, was reared.

Praise ye the Lord – Hallelujah. A call on others to join in the praise of God. The psalmist felt his own heart drawn to the service of praise by all the mercies of God; he desired, as an expression of his own feelings, that others should unite with him in that sacred exercise. When our own hearts are filled with gratitude, we wish that all others may partake of the same feeling.

Studying the Apocrypha/Deuterocanonicals/Anagignoskomena

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.

More on Ministerial Renumeration: 1 Tim 5:18, 1 Cor 9:14, Luke 10:7, Matt 10:10

Following up further on the argument in T.C. Robinson’s last post in a series on the book Pagan Christianity, here are antique commentary quotes on more relevant verses courtesy of e-Sword:

1 Tim 5:18

John Calvin
18Thou shalt not muzzle the ox This is a political precept which recommends to us equity and humanity in general; as we have said in expounding the First Epistle to the Corinthians; for, if he forbids us to be unkind to brute animals, how much greater humanity does he demand towards men! The meaning of this statement, therefore, is the same as if it had been said in general terns, that they must not make a wrong use of the labor of others. At the present day, the custom of treading out the corn is unknown in many parts of France, where they thresh the corn with flails. None but the inhabitants of Provence know what is meant by “treading it out.” But this has nothing to do with the meaning; for the same thing may be said about ploughing.

The laborer is worthy of his hire He does not quote this as a passage of Scripture, but as a proverbial saying, which common sense teaches to all. In like manner, when Christ said the same thing to the Apostles, (Mat_10:10,) he brought forward nothing else than a statement approved by universal consent. It follows that they are cruel, and have forgotten the claims of equity, who permit cattle to suffer hunger; and incomparably worse are they that act the same part towards men, whose sweat they suck out for their own accommodation. And how intolerable is the ingratitude of those who refuse support to their pastors, to whom they cannot pay an adequate salary!

Matthew Poole
1Ti 5:18
This verse maketh it evident that maintenance is part of the double honour that is due to such as labour in the word and doctrine in the first place: and not to them alone, but to any such as are employed in the rule and government of the church. The apostle had made use of Deu_25:4 to the same purpose, 1Co_9:9: neither of these texts conclude the duty of elders to take maintenance, but the duty of those who are members of churches to give it them, which they may refuse, as Paul himself did, if either the people’s or minister’s circumstances call for or will allow such a thing.

Adam Clarke
1Ti 5:18
The Scripture saith, Thou shalt not muzzle the ox – This is a manifest proof that by τιμη, honor, in the preceding verse, the apostle means salary or wages: “Let the elders that rule well be accounted worthy of double honor,” a larger salary than any of the official widows mentioned before, for “the laborer is worthy of his hire.” The maintenance of every man in the Church should be in proportion to his own labor, and the necessities of his family. He that does no work should have no wages. In the Church of Christ there never can be a sinecure. They who minister at the altar should live by the altar; the ox that treadeth out the corn should not be muzzled; the laborer is worthy of his hire: but the altar should not support him who does not minister at it; if the ox won’t tread out the corn, let him go to the common or be muzzled; if the man will not labor, let him have no hire.

Jamieson, Fausset, and Brown
1Ti 5:18
the scripture — (Deu_25:4; quoted before in 1Co_9:9).

the ox that treadeth out — Greek, An ox while treading.

The labourer is worthy of his reward — or “hire”; quoted from Luk_10:7, whereas Mat_10:10 has “his meat,” or “food.” If Paul extends the phrase, “Scripture saith,” to this second clause, as well as to the first, he will be hereby recognizing the Gospel of Luke, his own helper (whence appears the undesigned appositeness of the quotation), as inspired Scripture. This I think the correct view. The Gospel according to Luke was probably in circulation then about eight or nine years. However, it is possible “Scripture saith” applies only to the passage quoted from Deu_25:4; and then his quotation will be that of a common proverb, quoted also by the Lord, which commends itself to the approval of all, and is approved by the Lord and His apostle.

Albert Barnes
1Ti 5:18
For the Scripture saith – This is adduced as a reason why a church should show all due respect and care for its ministers. The reason is, that as God took care to make provision for the laboring ox, much more should due attention be paid to those who labor for the welfare of the church.

Thou shalt not muzzle the ox – see this passage explained, and its bearing on such an argument shown, in the notes on 1Co_9:8-10.

And, The labourer is worthy of his reward – This expression is found substantially in Mat_10:10, and Luk_10:7. It does not occur in so many words in the Old Testament, and yet the apostle adduces it evidently as a quotation from the Scriptures, and as authority in the case. It would seem probable, therefore, that he had seen the Gospel by Matthew or by Luke, and that he quoted this as a part of Scripture, and regarded the Book from which he made the quotation as of the same authority as the Old Testament. If so, then this may be regarded as an attestation of the apostle to the inspiration of the “Gospel” in which it was found.

Marvin Vincent
1Ti 5:18
The laborer is worthy, etc.
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luk_10:7, and, with a slight variation, Mat_10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ, it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Mat_4:7; Mat_5:33; Joh_12:39; Rom_15:9-12; 1Co_3:20; Heb_1:5; Heb_2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1Th_4:15; 1Co_7:10, appeals to a word of the Lord; and in Act_10:35 he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1 Corinthians 9, in the discussion of this passage from Deuteronomy, Paul adds (1Co_9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation.

A.T. Robertson
1Ti 5:18
Thou shalt not muzzle (ou phimoseis). Prohibition by ou and future (volitive) indicative of phimoo (from phimos, muzzle), old word, quoted also in 1Co_9:9 as here from Deu_25:4, and for the same purpose, to show the preacher’s right to pay for his work. See note on 1Co_9:9 for aloonta (when he treadeth out the corn).

The labourer is worthy of his hire (axios ho ergates tou misthou autou). These words occur in precisely this form in Luk_10:7. It appears also in Mat_10:10 with tes trophes (food) instead of tou misthou. In 1Co_9:14 Paul has the sense of it and says: “so also the Lord ordained,” clearly meaning that Jesus had so said. It only remains to tell whether Paul here is quoting an unwritten saying of Jesus as he did in Act_20:35 or even the Gospel of Luke or Q (the Logia of Jesus). There is no way to decide this question. If Luke wrote his Gospel before a.d. 62 as is quite possible and Acts by a.d. 63, he could refer to the Gospel. It is not clear whether Scripture is here meant to apply to this quotation from the Lord Jesus. For ergates (labourer) see note on Phi_3:2.

1 Corinthians 9:14

Cornelius Lapide Commentary:
The Apostle proves by six arguments that that he and other ministers of the Word of God and the Church may receive their expenses from their flocks: (a) By the examples of the other Apostles (ver. 5); (b) by comparisons drawn from the practice of soldiers, shepherds, and agriculturists (ver. 7); (c) from the law of Moses (ver. 9); (d) from the example of the priests and Levites of the Old Testament, who lived on the sacrifices offered on the altar that they served (ver. 13); (e) from the ordinance of God and of Christ (ver. 14); (f) from the very nature of the case, from the positive command of God, as well as from the law of mature, which declared that, as payment is due to a workman, so is support to a minister of the Word, not as the price of sacred things, which would be dishonouring to them and simoniacal, but as what is necessary for them to fitly discharge their sacred functions for the people’s sake. Hence this support is owing to them as a matter of justice. So Chrysostom.

Matthew Poole
1Co 9:14
God’s will is the same under the New Testament that it was under the Old; it is not as to the people a matter of liberty, so as men may choose whether they will maintain their ministers or not, there is an ordinance of God in the case: it is the will of God, that those who are taken off from worldly employments, and spend their time in the study and preaching of the gospel, should have a livelihood from their labour.

John Gill
1Co 9:14 Even so hath the Lord ordained,…. That is, the Lord Jesus Christ, in Mat_10:10 it is an order and appointment of his that his ministering servants, who labour in preaching his Gospel, should be sufficiently taken care of, as to a comfortable livelihood; he has not indeed fixed it in the same way as the priests and Levites had theirs under the law; but as the one was just and right, that they should be maintained out of the things belonging to the temple and altar, and live on them, so it is his will and pleasure,

that they which preach the Gospel; that continue to do so, that labour, and not loiter in the word and doctrine, who do the work of the ministry fully and faithfully, and not bear the name only of Gospel preachers: should live of the Gospel; not the Gospel itself, which is spiritual, and not corporeal food; but the sense is, that in consideration and because of their preaching the Gospel, they should be supplied with the proper necessaries of life: the learned Mr. Mede has proved, by various instances, that the word ευαγγελιον, here rendered “Gospel”, and which signifies good news and glad tidings, is in other writers used for a reward, given to such that bring good tidings; and has rightly observed, that the Hebrew word בשרה, which signifies the same, is used in a like sense in 2Sa_4:10 and accordingly the sense here will be, that it is the ordination of Christ, that such who faithfully bring the news and glad tidings of salvation to sinners, should, as a reward for such good news, be provided for with a comfortable maintenance, on which they should live.

Adam Clarke
1Co 9:14
Even so hath the Lord ordained – This is evidently a reference to our Lord’s ordination, Mat_10:10 : The workman is worthy of his meat. And Luk_10:7 : For the laborer is worthy of his hire. And in both places it is the preacher of the Gospel of whom he is speaking. It was a maxim among the Jews, “that the inhabitants of a town where a wise man had made his abode should support him, because he had forsaken the world and its pleasures to study those things by which he might please God and be useful to men.” See an ordinance to this effect in the tract Shabbath, fol. 114.

Jamieson, Fausset, and Brown
1Co 9:14
Even so — The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord’s Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6].

preach … gospel — plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co_9:13). If the Lord’s Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to 1Co_9:13. Note the same Lord Christ “ordains” the ordinances in the Old and in the New Testaments (Mat_10:10; Luk_10:7).

Albert Barnes
1Co 9:14
Even so – In the same manner, and for the same reasons.

Hath the Lord ordained – Hath the Lord appointed, commanded, “arranged” that it should be so (διέταξε dietaxe). The word here means that he has made this a law, or has required it. The word “Lord” here doubtless refers to the Lord Jesus, who has sent forth his ministers to labor in the great harvest of the world.

That they which preach the gospel – They who are sent forth by him; who devote their lives to this work; who are called and employed by him in this service. This refers, therefore, not only to the apostles, but to all who are duly called to this work, and who are his ambassadors.

Should live of the gospel – Should be supported and maintained in this work. Paul here probably refers to the appointment of the Lord Jesus, when he sent forth his disciples to preach, Mat_10:10; Luk_10:8; compare Gal_6:6. The man may be said to “live in the gospel” who is supported while he preaches it, or wire derives his maintenance in that work. Here we may observe:

(1) That the command is that they shall “live” (ζην zen) of the gospel. It is not that they should grow rich, or lay up treasures, or speculate in it, or become merchants, farmers, teachers, or bookmakers for a living; but it is that they should have such a maintenance as to constitute a livelihood. They should be made comfortable; not rich. They should receive so much as to keep their minds from being harassed with cares, and their families from want not so much as to lead them to forget their dependence on God, or on the people. Probably the true rule is, that they should be able to live as the mass of the people among whom they labor live; that they should be able to receive and entertain the poor, and be willing to do it; and so that the rich also may not despise them, or turn away from their dwelling.

(2) this is a command of the Lord Jesus; and if it is a command, it should be obeyed as much as any other law of the Redeemer. And if this is a command, then the minister is entitled to a support; and then also a people are not at liberty to withhold it. Further, there are as strong reasons why they should support him, as there are why they should pay a schoolmaster, a lawyer, a physician, or a day-laborer. The minister usually toils as hard as others; expends as much in preparing for his work; and does as much good. And there is even a higher claim in this case. God has given an express command in this case; he has not in the others.

(3) the salary of a minister should not be regarded as a “gift” merely, any more than the pay of a congressman, a physician, or a lawyer. He has a claim to it; and God has commanded that it should be paid. It is, moreover, a matter of stipulation and of compact, by which a people agree to compensate him for his services. And yet, is there anything in the shape of “debt” where there is so much looseness as in regard to this subject? Are people usually as conscientious in this as they are in paying a physician or a merchant? Are not ministers often in distress for that which has been promised them, and which they have a right to expect? And is not their usefulness, and the happiness of the people, and the honor of religion intimately connected with obeying the rule of the Lord Jesus in this respect?

Matthew Henry
1Co 9:3-14
Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.

I. These he states, 1Co_9:3-6. “My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (1Co_9:4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?” Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister – woman – adelphen gunaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? 1Co_9:6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.

II. He proceeds, by several arguments, to prove his claim.

1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? 1Co_9:7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours.

2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? 1Co_9:8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man’s use, and treading it out of the ear. But this law was not chiefly given out of God’s regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good – that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, 1Co_9:10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them.

3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable?

4. He argues from the maintenance they afforded others: “If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?” Note, Ministers should be valued and provided for according to their worth. “Nevertheless,” says the apostle, “we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls.” He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated.

5. He argues from the old Jewish establishment: “Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? 1Co_9:13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ’s ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?”

6. He asserts it to be the institution of Christ: “Even so hath the Lord ordained that those who preach the gospel should live of the gospel (1Co_9:14), should have a right to a maintenance, though not bound to demand it, and insist upon it.” It is the people’s duty to maintain their minister, by Christ’s appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.

Luke 10:7

Catena Aurea transl. John Henry Newman
GREG. For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country.

Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching.

CHRYS. But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

THEOPHYL. See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire.

GREG. For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward.

John Calvin
Luk 10:7
7.Eating and drinking those things which they shall give you This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.

Matthew Henry
Luke 10:7-8
5. They must receive the kindnesses of those that should entertain them and bid them welcome, Luk_10:7, Luk_10:8. “Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and,” (1.) “Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them” (2.) “Be not nice and curious in your diet: Eat and drink such things as they give (Luk_10:7), such things as are set before you, Luk_10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art.” It ill becomes Christ’s disciples to be desirous of dainties. As he has not tied them up to the Pharisees’ superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience’ sake.

John Gill
Luk 10:7 And in the same house remain,…. Where the sons of peace are, and the peace rests, and into which you are invited, and kindly received and used:

eating and drinking such things as they give; or rather, “such things as are with them”, as the Vulgate Latin renders it; or “of that which is theirs”, as the Syriac version; all one, and with as much freedom, as if they were your own; the reason follows,

for the labourer is worthy of his hire; what you eat and drink is your due; what you ought to have; your diet is a debt, and not a gratuity; See Gill on Mat_10:10.

go not from house to house; as if fickle and inconstant, as if not satisfied with your lodging and entertainment, and as seeking out for other and better, or as if burdensome where they were; See Gill on Mat_10:11. The Jews have a proverb, expressing the inconvenience and expensiveness, and the danger of moving from place to place:

“he that goes, מבית לבית, “from house to house”, (loses his) shirt, (i.e. comes to distress and poverty,) from place to place (his) life (e);”

or he is in great danger of losing his life.

(e) Bereshit Rabba, sect. 39. fol. 34. 3.

A.T. Robertson
Luk 10:7
In that same house (en autei tei oikiai). Literally, in the house itself, not “in the same house” (en tei autei oikiai), a different construction. A free rendering of the common Lukan idiom is, “in that very house.”

Eating (esthontes). An old poetic verb estho for esthio that survives in late Greek.

Such things as they give (ta par’ auton). “The things from them.”

For the labourer is worthy of his hire (axios gar ho ergates tou misthou autou). In Mat_10:10 we have tes trophes autou (his food). 1Ti_5:18 has this saying quoted as scripture. That is not impossible if Luke wrote by a.d. 62. Paul there however may quote only Deu_25:4 as scripture and get this quotation either from Luk_10:7 or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy.

Go not from house to house (me metabainete ex oikias eis oikian). As a habit, me and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

Matthew 10:10

Catena Aurea transl. by John Henry Newman
Jerome: As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, “The labourer is worthy of his hire,” i.e. Receive what you need for your food and clothing. Whence the Apostle says, “Having food and raiment, let us therewith be content.” [1Ti_6:8] And again, “Let him that is catechized communicate unto him that catechizeth in all good things;” that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants.

Chrys.: It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He bids us lead the life of beggars, and should be ashamed thereat, He shews that this is their due, calling them “labourers,” and that which is given their “hire.” For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, “The labourer is worthy of his meat.” This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due.

Aug., Serm., 46: The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work.

Aug., De Cons. Evan., ii, 30: Otherwise; When the Lord said to the Apostles, “Possess not gold,” He added immediately, “The labourer is worthy of his hire,” to shew why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to shew that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one’s power not to use it, and as it were to refrain from claiming his right.

John Calvin
Mat 10:10
10. For the laborer is worthy of his food.Christ anticipates an objection that might be made: for it might appear to be a harsh condition to travel through the whole of Judea without any provisions. Accordingly, Christ tells them, that they have no reason to dread that they will suffer hunger; because, wherever they come, they will at least be worthy of their food He calls them laborers, not that they resembled ordinary ministers, who labor in the Lord’s vineyard, and who, by planting and watering, bring it into a state of cultivation; but merely because they were the heralds of a richer and more complete doctrine. They did not at that time receive the office of preaching any farther than to render the Jews attentive to the preaching of the Gospel.

Matthew Henry
Matthew 10:10
2. They might expect that those to whom they were sent would provide for them what was necessary, Mat_10:10. The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1Co_9:13, 1Co_9:14. It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

John Gill
for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister’s maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre’s sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them.

Adam Clarke
The workman is worthy of his meat – Της τροφης αυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labors in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!

Jamieson, Fausset, and Brown
for the workman is worthy of his meat — his “food” or “maintenance”; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord’s workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Rom_15:27; 1Co_9:11; Gal_6:6), and once as “scripture” (1Ti_5:18).

Albert Barnes
The workman is worthy of his meat – This implies that they were to expect a proper supply for their needs from those who were benefited. They were not to make “bargain and sale” of the power of working miracles, but they were to expect competent support from preaching the gospel, and that not merely as a gift, but because they were “worthy” of it, and had a right to it.

Marvin Vincent
The workman is worthy, etc. Mat_10:11, There abide, etc.
“The Teaching of the Twelve Apostles,” a tract discovered in 1873 in the library of the monastery of the Most Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the Lord himself. In the eleventh chapter we read as follows: “And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again, but if he ask money, he is a false prophet.” And again (ch. 13): “Likewise a true teacher, he also is worthy like the workman, of his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-priests….If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment.”

A.T. Robertson
For the labourer is worthy of his food (axios gar ho ergates tes trophes autou). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luk_10:7) has the same words with misthou (reward) instead of trophes (food). In 1Ti_5:18 Paul quotes Luke’s form as scripture (he graphe) or as a well-known saying if confined to the first quotation. The word for workman here (ergates) is that used by Jesus in the prayer for labourers (Mat_9:38). The well-known Didache or Teaching of the Twelve (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mar_6:6-13) and Luke (Luk_9:1-6) vary slightly from Matthew in some of the details of the instructions of Jesus.

1Timothy 5:17: What is “Double Honor”?

From the last in a six post series over at New Leaven comes this little puzzler, courtesy of that “hard to understand” apostle, Paul:

1Ti 5:17-18 NET. Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. (18) For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.”

The question has arisen: Just what does “honor” and “double honor” mean?

I’m no scholar, but thanks to e-Sword, I can give you a range of antique opinion upon this question.

Antique Quotes on 1 Tim 5:17:

John Calvin:
Accounted worthy of double honor: Chrysostom interprets “double honor” as meaning “support and reverence.” I do not oppose his opinion; let it be adopted by any one that chooses. But for my own part, I think it is more probable that a comparison is here drawn between widows and elders. Paul had formerly enjoined that honor should be paid — to widows; but elders are more worthy of being honored than widows, and, with respect to them, ought therefore to receive double honor.

George Haydock:
1Ti 5:17-18 The priests, or ancient ministers, (i.e. bishops, priests, &c.) deserve a double honour; i.e. to be more liberally supplied and maintained by the flock, especially when they labour in preaching the word. — Thou shalt not muzzle, &c. See 1 Corinthians ix. 9. (Witham) — It is the obligation of the faithful to provide a decent maintenance for their pastors, and the duty of pastors to be content with little. Happy the church where there is no further difference found than between the liberality of the former and the disinterestedness of the latter!

John Gill:
counted worthy of double honour; which some understand of honour in this world, and in the world to come, and which they have; they are honoured now by Christ, though reproached by the world, by being called unto, qualified for, and succeeded in the work of the ministry; and when they have faithfully discharged it, they will be honoured by him hereafter, and be introduced into his joy with commendation, and shine as the stars for ever and ever. But rather this is to be understood both of that outward respect that is to be shown them by words and actions; and of a sufficient maintenance that is to be provided for them; in which sense the word “honour” is used in this chapter before; See Gill on 1Ti_5:3, and some think that the comparison is between the widows before mentioned, and these elders; that if poor widows in the church are to be honoured and maintained, then much more the officers of it; these are worthy of more honour, even of double honour, or, a larger and a more honourable main tenant: and indeed this seems to be the meaning of the word “double” when used both in an ill and in a good sense; see Rev_18:6 and is an allusion to the firstborn among the Jews, who was to have a double portion of his father’s goods, Deu_21:17 and so may here signify, that the ministers of the Gospel ought not to have a short and scanty, but a large and honourable maintenance.

Adam Clarke:
Double honor – Διπλης τιμης. Almost every critic of note allows that τιμη here signifies reward, stipend, wages. Let him have a double or a larger salary who rules well; and why? Because in the discharge of his office he must be at expense, in proportion to his diligence, in visiting and relieving the sick, in lodging and providing for strangers; in a word, in his being given to hospitality, which was required of every bishop or presbyter.

Matthew Henry:
1Ti 5:17-25
Here are directions,
I. Concerning the supporting of ministers. Care must be taken that they be honourably maintained (1Ti_5:17): Let the elders that rule well be counted worthy of double honour (that is, of double maintenance, double to what they have had, or to what others have), especially those who labour in the word and doctrine, those who are more laborious than others. Observe, The presbytery ruled, and the same that ruled were those who laboured in the word and doctrine: they had not one to preach to them and another to rule them, but the work was done by one and the same person. Some have imagined that by the elders that rule well the apostle means lay-elders, who were employed in ruling but not in teaching, who were concerned in church-government, but did not meddle with the administration of the word and sacraments; and I confess this is the plainest text of scripture that can be found to countenance such an opinion. But it seem a little strange that mere ruling elders should be accounted worthy of double honour, when the apostle preferred preaching to baptizing, and much more would he prefer it to ruling the church; and it is more strange that the apostle should take no notice of them when he treats of church-officers; but, as it is hinted before, they had not, in the primitive church, one to preach to them and another to rule them, but ruling and teaching were performed by the same persons, only some might labour more in the word and doctrine than others. Here we have, 1. The work of ministers; it consists principally in two things: ruling well and labouring in the word and doctrine. This was the main business of elders or presbyters in the days of the apostles. 2. The honour due to those who were not idle, but laborious in this work; they were worthy of double honour, esteem, and maintenance. He quotes a scripture to confirm this command concerning the maintenance of ministers that we might think foreign; but it intimates what a significancy there was in many of the laws of Moses, and particularly in this, Thou shalt not muzzle the ox that treads out the corn, Deu_25:4. The beasts that were employed in treading out the corn (for that way they took instead of threshing it) were allowed to feed while they did the work, so that the more work they did the more food they had; therefore let the elders that labour in the word and doctrine be well provided for; for the labourer is worthy of his reward (Mat_10:10), and there is all the reason in the world that he should have it. We hence learn, (1.) God, both under the law, and now under the gospel, has taken care that his ministers be well provided for. Does God take care for oxen, and will he not take care of his own servants? The ox only treads out the corn of which they make the bread that perishes; but ministers break the bread of life which endures for ever. (2.) The comfortable subsistence of ministers, as it is God’s appointment that those who preach the gospel should live of the gospel (1Co_9:14), so it is their just due, as much as the reward of the labourer; and those who would have ministers starved, or not comfortably provided for, God will require it of them another day.

John Welsey:
1Ti 5:17 Let the elders that rule well – Who approve themselves faithful stewards of all that is committed to their charge. Be counted worthy of double honour – A more abundant provision, seeing that such will employ it all to the glory of God. As it was the most laborious and disinterested men who were put into these offices, so whatever any one had to bestow, in his life or death, was generally lodged in their hands for the poor. By this means the churchmen became very rich in after ages, but as the design of the donors was something else, there is the highest reason why it should be disposed of according to their pious intent. Especially those – Of them. Who labour – Diligently and painfully. In the word and teaching – In teaching the word.

Jamieson, Fausset, and Brown:
be counted worthy of double honour — that is, the honor which is expressed by gifts (1Ti_5:3, 1Ti_5:18) and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honor, he who rules well is doubly so [Wiesinger] (1Co_9:14; Gal_6:6; 1Th_5:12). Not literally that a presbyter who rules well should get double the salary of one who does not rule well [Alford], or of a presbyteress widow, or of the deacons [Chrysostom]. “Double” is used for large in general (Rev_18:6).

Albert Barnes:
Be counted worthy of double honour – Of double respect; that is, of a high degree of respect; of a degree of respect becoming their age and office; compare 1Th_5:12-13. From the quotation which is made in 1Ti_5:18, in relation to this subject, it would seem probable that the apostle had some reference also to their support, or to what was necessary for their maintenance. There is no improbability in supposing that all the officers of the church, of whatever grade or rank, may have had some compensation, corresponding to the amount of time which their office required them to devote to the service of the church. Nothing would be more reasonable than that, if their duties in the church interfered with their regular employments in their secular calling, their brethren should contribute to their support; compare notes on 1 Cor. 9.

Marvin Vincent:
Double honor (διπλης τιμης)
This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Mat_27:6, Mat_27:9; Act_4:34; Act_7:16; 1Co_6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν more honor, Heb_3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders – ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both.

A.T. Robertson:
Of double honour (diples times). Old and common contract adjective (diploos, two-fold, in opposition to haploos, single fold). But why “of double honour”? See note on 1Ti_6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for times (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows.

There are generally accounted five options to understanding “double honor”:

1. honor and pay

2. double honor as 1) elders and 2) ones who worked well

3. double the gifts given widows

4. more, but not double the pay of widows

5. more honor, not pay, as widows

(College Press NT Commentary, Baker NT Commentary)

Psalms Chapter 112:1-10 Sunday School Notes

These are some of my notes for Sunday, November 15, 2009 in the Lifeway Explore the Bible series

Ps 112 Cross references (from NRSV Anglicized Cross Reference Edition):

112:1 Ps 106:1, 1:1, 111:10, 115:13, 119:38, 128:1,4, 111:2, 119:14
112:2 Ps 25:13, 102:28, 37:26
112:3 Pr 3:16, 8:18, 22:4, Ps 112:9, 111:3
112:4 Job 11:17, Ps 97:11, Ex 34:6, Ps 86:15, 111:4, 116:5
112:5 Ps 112:9, Deu 15:7-11
112:6 Ps 10:6
112:7 Pr 1:33, Ps 57:1
112:8 Ps 27:1, 54:7
112:9 Ps 112:5, 112:3, quoted 2 Cor 9:9, Ps 111:3, 75:10
112:10 Job 16:9, Ps 58:7, Job 8:13, Ps 146:4, Pr 10:28, 11:7, Wis 5:14

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

3. NET Bible from Bible dot org, also available from CBD

Ps 112
An alphabetic acrostic psalm, much like the preceding Psalm 111, it uses “blessed is the man” and contrasts the righteous and the wicked, while listing the benefits of wisdom, elements that show it to be a wisdom psalm. Apart from the initial “Praise the LORD” psalm 112 would fit well in the book of Proverbs.(Goldingay, Van Gemeren).

Ps 112:1
Happy/blessed: Hebrew asre, 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. The blessed are those actively seeking godly wisdom. “The man who fears the LORD” is synonymous with “upright” in v.2. (Van Gemeren, Wilson)

Fears, feareth: Hebrew yare, which expresses both the negative fear and positive reverence that led to obedience. Revering God and delighting in his commands cover both sides of obedience, reverence implying respect and deference, delight implying enthusiasm.(Goldingay)

Ps 112:2
“Offspring” might be singular or plural, but powerful/mighty ) suggests the eldest son and heir.(Goldingay)

Powerful/mighty: Hebrew gibbor (also “hero”) can be read as “valiant”, “wealthy”, or “influential”, “wealthy” being most likely here. (Van Gemeren)

Generation, Hebrew dor, typically is the next generation to which the mighty offspring belongs, but one might expect a “next” to make this clear. Instead the upright generation might be all the blessed man’s fellows in his lifetime, his contemporaries.(Goldingay, Van Gemeren)

The upright/righteous’ character and acts build up God’s kingdom on earth, causing God to reward them, here expressed in ANE terms: powerful, blessed, wealth and riches in v.3. Thus godliness has rewards in this life, future generations, and the life to come.(Van Gemeren)

Ps 112:3
“Wealth and riches” may speak of the blessed man’s gifts from God, or more likely the natural fruitfulness of the upright man’s way of life. (Goldingay)

Righteousness: Hebrew saddaqa, is defined as acting in accordance to God’s law.(Van Gemeren)

Ps 112:4
While the HCSB and KJV see the “light” of this verse as shining from God for the upright as he faces darkness, Goldingay sees the light as emanating from the upright man because he is gracious, compassionte, and righteous. Translations vary as to which alternate they take here. “Gracious, compassionate, and righteous” is thus also ambiguous, and some Greek OT mnauscripts add “the Lord” here to clarify who has those three qualities. (Goldingay, Van Gemeren)

Ps 112:5
HCSB translates that good comes to a generous, fair man, while KJV and Goldingay see good as descriptive of the generous man. Again translations differ on this as the “natural” result of the upright man’s action or an explicit statement of divine favor toward the upright. (Goldingay)

Business/affairs: translates Hebrew debarayw “his words” or “his acts”(Van Gemeren)

Ps 112:6
A righteous man is remembered because of his gifts and good deeds. (Van Gemeren)

Ps 112:7
Either the righteous man does not fear bad news because he trusts God to shield him from it, or he believes God will see him through the bad.(Goldingay)

Confident/fixed: Hebrew nakon “established, steadfast, firm, fixed”(Van Gemeren)

Ps 112:8
The person who fears God fears no one else, and expects to see his foes put down.(Goldingay)

Assured/established: Hebrew samuk, “steadfast, secure”. (Van Gemeren)

Ps 112:9
Here giving (distributes/dispersed) goes along with (and pretty much repeats) v.5’s lending, with the result the upright is remembered.(Goldingay)

Horn: Hebrew qarno, is used as a symbol of dignity and honor or miltary might. (Van Gemeren, NET)

112:10
The wicked are apt to gloat at the righteous’ problems, but when the righteous come through their problems, the wicked’s feelings turn to shock and anger.(Van Gemeren)

Angry/grieved: Hebrew kaas, which usually indicates anger, but might mean another strong emotion like frustration or grief.(Goldingay)

In despair/melt away: Hebrew masas used with “heart” often means “fearful, faint” instead of “melt away”. “Melt away” seems to indicate the wicked’s negative emotions will destroy them, and in death they will not be remembered/ held in honor. (Goldingay, Van Gemeren)

Desire: Hebrew taawa, “desire, longing, aspirations” likely relates to the coveting and scheming of the wicked. (Van Gemeren)

Psalms Chapter 112:1-10 Antique Commentary Quotes

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

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

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

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

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

The generation of the upright shall be blessed – The family; the children. Such promises are to be expected to be fulfilled in general; it is not required by any proper rules of interpreting language that this should be universally and always true.

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

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

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

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

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

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

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

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

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

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

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

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

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

And lendeth – The original word here – לוה lâvâh – means to join oneself to anyone; to cleave to him; then, to form the union which is constituted between debtor and creditor, borrower and lender. Here it is used in the latter sense, and it means that a good man will accommodate another – a neighbor – with money, or with articles to be used temporarily and returned again. A man who always “borrows” is not a desirable neighbor; but a man who never lends – who is never willing to accommodate – is a neighbor that no one would wish to live near – a crooked, perverse, bad man. True religion will always dispose a man to do acts of kindness in any and every way possible.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms Chapter 1:1-6 Sunday School Notes

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.