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.

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.

…someone break down and buy James White his Animaniacs DVDs already. In fact, just get him all three.

And maybe add a Tex Avery Droopy set while you’re at it.

The guy’s posted 414 YouTube videos on religion, he could use the laughs. To say nothing of YouTube needing the break from his constant uploading.

Originally only available in noteless text form, the Kindle Net Bible is now available with notes and a working hyperlinked table of contents for books and chapters, according to Todd Lingren at bible dot org.

The direct Amazon download page for the Kindle NET Bible with Notes and working links is here.

Now I must go repent of coveting my neighbors’ Kindle.

You’ve all heard the quote by now:

““The percentage of taxes on GDP (in Pakistan) is among the lowest in the world… We (the United States) tax everything that moves and doesn’t move, and that’s not what we see in Pakistan,”

To be fair, that’s a bit out of context. See the full story here in the Daily Times.

Still, it struck me that Madame Secretary sounds awfully Nineteenth century Christian missionary. You know, the old “We’re gonna save the natives from themselves by bringing them Christianity AND Western culture AND a decent dress sense AND….” thing.

Tsk tsk. Isn’t it supposed to be more like Gene Roddenberry’s ”IDIC” from Star Trek: “Infinite Diversity in Infinite Combination”?

An excuse to take pot shots at liberals and geek out on Trek ? I couldn’t resist.

From a Financial Times story here.

We all know why without reading the story. You can hardly drive in the country without passing Wal*Mart after Wal*Mart. Women across the US make their travel plans based on the availability of Wal*Mart bathrooms. That’s when you know you’ve arrived.

And I hear the expansion to the Moon and Mars are being held up by the slow economy.

The right sidebar is getting quite long, but there’s an awful lot of good biblical audio available on the web, so I thought I’d start a blogroll for that, too.

Eventually I’ll have to have  a second page just for links, at this rate.

John Calvin
Psa 1:1
1.Blessed is the man. The meaning of the Psalmist, as I have stated above, is, that it shall be always well with God’s devout servants, whose constant endeavor it is to make progress in the study of his law. The greater part of mankind being accustomed to deride the conduct of the saints as mere simplicity, and to regard their labor as entirely thrown away, it was of importance that the righteous should be confirmed in the way of holiness, by the consideration of the miserable condition of all men without the blessing of God, and the conviction that God is favorable to none but those who zealously devote themselves to the study of divine truth. Moreover, as corruption has always prevailed in the world, to such a degree, that the general character of men’s lives is nothing else but a continual departure from the law of God, the Psalmist, before asserting the blessedness of the students of the divine law, admonishes them to beware of being carried away by the ungodliness of the multitude around them. Commencing with a declaration of his abhorrence of the wicked, he teaches us how impossible it is for any one to apply his mind to meditation upon God’s laws who has not first withdrawn and separated himself from the society of the ungodly. A needful admonition surely; for we see how thoughtlessly men will throw themselves into the snares of Satan; at least, how few comparatively there are who guard against the enticements of sin. That we may be fully apprised of our danger, it is necessary to remember that the world is fraught with deadly corruption, and that the first step to living well is to renounce the company of the ungodly, otherwise it is sure to infect us with its own pollution.

As the prophet, in the first place, enjoins the godly to beware of temptations to evil, we shall follow the same order. His affirmation, that they are blessed who have no fellowship with the ungodly, is what the common feeling and opinion of mankind will scarcely admit; for while all men naturally desire and seek after happiness, we see how securely they can indulge themselves in their sins, yea, that those of them who have departed farthest from righteousness, in the gratification of their lusts, are accounted happy, because they obtain the desires of their heart. The prophet, on the contrary, here teaches that no man can be duly animated to the fear and service of God, and to the study of his law, until he is firmly persuaded that all the ungodly are miserable, and that they who do not withdraw from their company shall he involved in the same destruction with them. But as it is no easy matter to shun the ungodly with whom we are mingled in the world, so as to be wholly estranged from them, the Psalmist, in order to give the greater emphasis to his exhortation, employs a multiplicity of expressions.

In the first place, he forbids us to walk in their counsel; in the second place, to stand in their way; and, lastly, to sit in their seat

The sum of the whole is, that the servants of God must endeavor utterly to abhor the life of ungodly men. But as it is the policy of Satan to insinuate his deceits, in a very crafty way, the prophet, in order that none may be insensibly deceived, shows how by little and little men are ordinarily induced to turn aside from the right path. They do not, at the first step, advance so far as a proud contempt of God but having once begun to give ear to evil counsel, Satan leads them, step by step, farther astray, till they rush headlong into open transgression. The prophet, therefore, begins with counsel, by which term I understand the wickedness which does not as yet show itself openly. Then he speaks of the way, which is to be understood of the customary mode or manner of living. And he places at the top of the climax the seat, by which metaphorical expression he designates the obduracy produced by the habit of a sinful life. In the same way, also, ought the three phrases, to walk, to stand, and to sit, to be understood. When a person willingly walks after the gratification of his corrupt lusts, the practice of sinning so infatuates him, that, forgetful of himself, he grows hardened in wickedness; and this the prophet terms standing in the way of sinners. Then at length follows a desperate obstinacy, which he expresses by the figure of sitting. Whether there is the same gradation in the Hebrew words רשעים, reshaim, חטאים, chataim, and לצים, letsim, that is to say, a gradual increase of evil, I leave to the judgment of others. To me it does not appear that there is, unless perhaps in the last word. For those are called scorners who, having thrown off all fear of God, commit sin without restraint, in the hope of escaping unpunished, and without compunction or fear sport at the judgment of God, as if they would never be called to render up an account to him. The Hebrew word חטאים, chataim, as it signifies the openly wicked, is very properly joined with the term way, which signifies a professed and habitual manner of living. And if, in the time of the Psalmist, it was necessary for the devout worshippers of God to withdraw themselves from the company of the ungodly, in order to frame their life aright, how much more in the present day, when the world has become so much more corrupt, ought we carefully to avoid all dangerous society that we may be kept unstained by its impurities. The prophet, however, not only commands the faithful to keep at a distance from the ungodly, from the dread of being infected by them, but his admonition farther implies, that every one should be careful not to corrupt himself, nor abandon himself to impiety. A man may not have contracted defilement from evil examples, and yet come to resemble the wicked by spontaneously imitating their corrupt manners.

Adam Clarke
Psa 1:1
Blessed is the man – This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book.

The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses, or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: That man; that one among a thousand who lives for the accomplishment of the end for which God created him.

1. God made man for happiness.

2. Every man feels a desire to be happy.

3. All human beings abhor misery.

4. Happiness is the grand object of pursuit among all men.

5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it.

6. The true way of obtaining it is here laid down.

That walketh not in the counsel of the ungodly – There is a double Climax in this verse, which it will be proper to note: -

There are here three characters, each exceeding the other in sinfulness.

1. The Ungodly, רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly – he who has not God in him; who is without God in the world.

2. Sinners, חטאים chattaim, from חטא chata, “to miss the mark,” “to pass over the prohibited limits,” “to transgress.” This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.

3. Scornful, לצים letsim, from לצה latsah, “to mock, deride.” He who has no religion; lives in the open breach of God’s laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. He is at least a deist, and endeavours to dissolve, as Much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.

The second climax is found in the words,

1. Walk

2. Stand

3. Sit

Which mark three different degrees of evil in the conduct of those persons.

Observe,

1. The ungodly man – one uninfluenced by God.

2. The sinner – he who adds to ungodliness transgression

3.The scornful – the deist, atheist, etc., who make a mock of every thing sacred.

The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity.

Mark certain circumstances of their differing characters and conduct.

1. The ungodly man has his counsel;

2. The sinner has his way; and,

3. The scorner has his seat.

The ungodly man is unconcerned about religion; he is neither zealous for his own salvation, nor for that of others: and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repenting, etc., etc. there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last. Now, “blessed is the man who walks not in this man’s counsel;” who does not come into his measures, nor act according to his plan.

The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness; many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, let the wicked forsake His Way. Now, blessed is he who stands not in such a man’s Way.

The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down – is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared; and he is a believer in all unbelief. Now, blessed is the man who sits not down in his Seat.

See the correspondent relations in this account.

1. He who walks according to the counsel of the ungodly will soon,

2. Stand to look on the wag of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds.

3. He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavor to turn religion into ridicule.

The last correspondency we find is: -

1. The seat answers to the sitting of the scornful.

2. The way answers to the standing of the sinner; and

3. The counsel answers to the walking of the ungodly.

The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. “When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death.” Solomon the son of David, adds a profitable advice to those words of his father: “Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;” Pro_4:14, Pro_4:15.

As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: “Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful.” Let him that readeth understand.

Albert Barnes
Psa 1:1
Blessed is the man – That is, his condition is a happy or a desirable one. The word used here, אשׁר ‘esher means properly, “happiness” or “blessedness.” It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection – “ O the happiness of the man!” or “O happy man!” Deu_33:29 : “happy art thou, O Israel!” 1Ki_10:8 : “happy are thy men, happy are these thy servants!” Job_5:17 : “happy is the man whom God correcteth!” Psa_2:12 : “blessed are all they that put their trust in him!” See also Psa_32:1-2; Psa_33:12; Psa_34:8; Psa_40:4; Psa_41:1; Psa_65:4; Psa_84:4-5, Psa_84:12, et al., where it is rendered “blessed.” The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word “man” here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man – the man whose condition is a happy and a desirable one.

That walketh not – Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, “Who has not walked.” But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word “walk” is often used in the Scriptures to denote a way of life or conduct – since life is represented as a journey, and man as a traveler. Psa_15:2 : “who walketh uprightly.” Compare 1Ki_9:4; Deu_19:9; Deu_28:9; Psa_81:12-13; Isa_33:15.

In the counsel – After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psa_1:2. This would include such things as these: he does not follow the advice of sinners, 2Sa_16:20; 1Ki_1:12; he does not execute the purposes or plans of sinners, Isa_19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him.

Of the ungodly – The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men.

Nor standeth – This indicates more deliberation; a character more fixed and decided.

In the way – The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city.

Of sinners – חטאים chatta’iym. This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered “ungodly,” as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations.

Nor sitteth – This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.

In the seat – The seat which the scornful usually occupy; the place where such men converse and sit together – as in a ball-room, or in a “club,” where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble.

Of the scornful – לצים letsiym. This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Pro_1:22; Pro_3:34; Pro_9:7-8; Pro_13:1; Pro_15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.

So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.

John Calvin
Psa 1:2
In the second verse, the Psalmist does not simply pronounce those happy who fear God, as in other places, but designates godliness by the study of the law,teaching us that God is only rightly served when had law is obeyed. It is not left to every man to frame a system of religion according to his own judgment, but the standard of godliness is to be taken from the Word of God. When David here speaks of the law,it ought not to be understood as if the other parts of Scripture should be excluded, but rather, since the whole of Scripture is nothing else than an exposition of the law, under it as the head is comprehended the whole body. The prophet, therefore, in commending the law, includes all the rest of the inspired writings. He must, therefore, be understood as meaning to exhort the faithful to the reading of the Psalms also. From his characterising the godly as delighting in the law of the Lord, we may learn that forced or servile obedience is not at all acceptable to God, and that those only are worthy students of the law who come to it with a cheerful mind, and are so delighted with its instructions, as to account nothing more desirable or delicious than to make progress therein. From this love of the law proceeds constant meditation upon it, which the prophet mentions on the last clause of the verse; for all who are truly actuated by love to the law must feel pleasure in the diligent study of it.

Albert Barnes
Psa 1:2
But his delight – His pleasure; his happiness. Instead of finding his happiness in the society and the occupations of the wicked, he finds it in the truth of God. The law or truth of God is not distasteful to him, but he so delights in it as to desire to become more and more acquainted with it, and to have its truths impressed more and more on his heart.

In the law of the Lord – The law of Yahweh – the small capitals in the translation indicating here as elsewhere that the original word is Yahweh. The word law in the Scriptures is used in a considerable variety of significations. The Hebrew word תורה tôrâh, properly means instruction, precept; and then, an injunction, command, law, in the usual sense of the word. It was applied particularly to the Pentateuch, or law of Moses (compare the notes at Luk_24:44), as containing the first written and recorded laws of God; and then the word came, in a more general sense, to be applied to all the books of the Old Testament, as being an exposition and application of the law. Here the word undoubtedly refers to the written revelation of the will of God as far as it was then made known. On the same principle, however, the declaration here made would apply to any part of a divine revelation; and hence, the sentiment is, that a truly pious man finds his highest delight in the revealed truths of God. This is often referred to as characteristic of true piety. Compare Psa_19:10; Psa_119:97, Psa_119:99.

And in his law – On his law, or his truth. “He doth meditate.” The word used here, הגה hâgâh, means properly to complain, to mutter; then, to speak; then, to utter in a low complaining voice, as is often done by a person in deep meditation; hence, in the usual sense, to meditate on anything; to think of it. So Jos_1:8 : “Thou shalt meditate therein (the law) day and night.” Psa_77:12 : “I meditate on all thy work.” Pro_15:28 : “the heart of the righteous meditateth what to answer.” The meaning here is, he thinks of it; he endeavors to understand its meaning; he has pleasure in reflecting on it. It is not a subject which he puts away from him, or in respect to which he is indifferent, but he keeps it before his mind, and has satisfaction in doing it.

Day and night – That is, continually – as day and night constitute the whole of time. The meaning is:

(a) he does this habitually, or he intentionally forms the habit of meditating on divine truth, by disciplining his mind in order that he may do it;

(b) he takes time to do it – designedly setting apart suitable portions of each day, that, withdrawn from the cares of life, he may refresh his spirit by contemplating divine truth, or may become better acquainted with God, and with his duty to him, and may bring to bear upon his own soul more directly the truths pertaining to eternal realities;

(c) he does this in the intervals of business, the moments of leisure which he may have during the day – having thus an unfailing subject of reflection to which his mind readily reverts, and in which, amid the cares and toils of life, he finds relaxation and comfort; and

(d) he does it in the wakeful hours of night, when sick and tossed upon his bed, or when, for any other reason, his “eyes are held waking.” Psa_63:5-6 : “my soul shall be upon my bed, and meditate on thee in the night-watches.” Psa_119:54 : “Thy statutes have been my songs in the house of my pilgrimage.” Compare Psa_119:23, Psa_119:43; Psa_143:5. It is probable that the psalmist had the injunction in his mind which is contained in Jos_1:8.

John Calvin
Psa 1:3
The Psalmist here illustrates, and, at the same time, confirms by a metaphor the statement made in the preceding verse; for he shows in what respect those who fear God are to be accounted happy, namely, not because they enjoy an evanescent and empty gladness, but because they are in a desirable condition. There is in the words an implied contrast between the vigor of a tree planted in a situation well watered, and the decayed appearance of one which, although it may flourish beautifully for a time, yet soon withers on account of the barrenness of the soil in which it is placed. With respect to the ungodly, as we shall afterwards see, (Psa_37:35 ) they are sometimes like “the cedars of Lebanon.” They have such an overflowing abundance of wealth and honors, that nothing seems wanting to their present happiness. But however high they may be raised, and however far and wide they may spread their branches, yet having no root in the ground, nor even a sufficiency of moisture from which they may derive nourishment, the whole of their beauty by and by disappears, and withers away. It is, therefore, the blessing of God alone which preserves any in a prosperous condition. Those who explain the figure of the faithful bringing forth their fruit in season, as meaning that they wisely discern when a thing ought to be done so as to be done well, in my opinion, show more acuteness than judgment, by putting a meaning upon the words of the prophet which he never intended. He obviously meant nothing more than that the children of God constantly flourish, and are always watered with the secret influences of divine grace, so that whatever may befall them is conducive to their salvation; while, on the other hand, the ungodly are carried away by the sudden tempest, or consumed by the scorching heat. And when he says, he bringeth forth his fruit in season, he expresses the full maturity of the fruit produced, whereas, although the ungodly may present the appearance of precocious fruitfulness, yet they produce nothing that comes to perfection.

Adam Clarke
Psa 1:3
Like a tree planted – Not like one growing wild, however strong or luxuriant it may appear; but one that has been carefully cultivated, and for the proper growth of which all the advantages of soil and situation have been chosen. If a child be brought up in the discipline and admonition of the Lord, we have both reason and revelation to encourage us to expect a godly and useful life. Where religious education is neglected, alas! what fruits of righteousness can be expected? An uncultivated soul is like an uncultivated field, all overgrown with briers, thorns, and thistles.

By the rivers of water – פלגי מים palgey mayim, the streams or divisions of the waters. Alluding to the custom of irrigation in the eastern countries, where streams are conducted from a canal or river to different parts of the ground, and turned off or on at pleasure; the person having no more to do than by his foot to turn a sod from the side of one stream, to cause it to share its waters with the other parts to which he wishes to direct his course. This is called “watering the land with the foot,” Deu_11:10 (note), where see the note.

His fruit in his season – In such a case expectation is never disappointed. Fruit is expected, fruit is borne; and it comes also in the time in which it should come. A godly education, under the influences of the Divine Spirit, which can never be withheld where they are earnestly sought, is sure to produce the fruits of righteousness; and he who reads, prays, and meditates, will ever see the work which God has given him to do; the power by which he is to perform it; and the times, places and opporttmities for doing those things by which God can obtain most glory, his own soul most good, and his neighbor most edification.

His leaf also shall not wither – His profession of true religion shall always be regular and unsullied; and his faith be ever shown by his works. As the leaves and the fruit are the evidences of the vegetative perfection of the tree; so a zealous religious profession, accompanied with good works, are the evidences of the soundness of faith in the Christian man. Rabbi Solomon Jarchi gives a curious turn to this expression: he considers the leaves as expressing those matters of the law that seem to be of no real use, to be quite unimportant, and that apparently neither add nor diminish. But even these things are parts of the Divine revelation, and all have their use, so even the apparently indifferent actions or sayings of a truly holy man have their use; and from the manner and spirit in which they are done or said, have the tendency to bear the observer to something great and good.

Whatsoever he doeth shall prosper – It is always healthy; it is extending its roots, increasing its woody fibres, circulating its nutritive juices, putting forth fruitbuds, blossoms, leaves, or fruit; and all these operations go on in a healthy tree, in their proper seasons. So the godly man; he is ever taking deeper root growing stronger in the grace he has already received, increasing in heavenly desires, and under the continual influence of the Divine Spirit, forming those purposes from which much fruit to the glory and praise of God shall be produced.

Albert Barnes
Psa 1:3
And he shall be like a tree – A description of the happiness or prosperity of the man who thus avoids the way of sinners, and who delights in the law of God, now follows. This is presented in the form of a very beautiful image – a tree planted where its roots would have abundance of water.

Planted by the rivers of water – It is not a tree that springs up spontaneously, but one that is set out in a favorable place, and that is cultivated with care. The word “rivers” does not here quite express the sense of the original. The Hebrew word פלג peleg, from פלג pâlag, to cleave, to split, to divide), properly means divisions; and then, channels, canals, trenches, branching-cuts, brooks. The allusion is to the Oriental method of irrigating their lands by making artificial rivulets to convey the water from a larger stream, or from a lake. In this way, the water was distributed in all directions. The whole land of Egypt was anciently sluiced in this manner, and it was in this way that its extraordinary fertility was secured. An illustration of the passage may be derived from the account by Maundrell of the method of watering the gardens and orchards in the vicinity of Damascus. “The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barady …. This river, as soon as it issues out of the cleft of the mountain before mentioned, into the plain, is immediately divided into three streams, of which the middlemost and largest runs directly to Damascus, and is distributed to all the cisterns and fountains of the ciy. The other two, which I take to be the work of art, are drawn round, the one to the right, and the other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so dispersed over all the vast wood, insomuch that there is not a garden but has a fine, quick stream running through it.” Trav., p. 122.

A striking allusion to trees cultivated in this manner occurs in Eze_31:3-4 : “Behold, the Assyrian was a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature, and his top was among the thick boughs. The waters made him great, the deep set him up on high, with his rivers running round about his plants, and sent out his little rivers unto all the trees of the field.” So Ecc_2:4 : “I made me pools of water, to water therewith the wood that bringeth forth trees.” No particular kind of tree is referred to in the passage before us, but there are abundant illustrations of the passage in the rows of willow, oranges, etc., that stand on the banks of these artificial streams in the East. The image is that of a tree abundantly watered, and that was flourishing.

That bringeth forth his fruit in his season – Whose fruit does not fall by the lack of nutriment. The idea is that of a tree which, at the proper season of the year, is loaded with fruit. Compare Psa_92:14. The image is one of great beauty. The fruit is not untimely. It does not ripen and fall too soon, or fall before it is mature; and the crop is abundant.

His leaf also shall not wither – By drought and heat. Compare Job_8:16, note; Job_15:32, note. It is green and flourishing – a striking image of a happy and a prosperous man.

And whatsoever he doeth shall prosper – This is a literal statement of what had just been put in a figurative or poetic form. It contains a general truth, or contains an affirmation as to the natural and proper effect of religion, or of a life of piety, and is similar to that which occurs in 1Ti_4:8 : “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” This idea of the effect of a life of piety is one that is common in the Scriptures, and is sustained by the regular course of events. If a man desires permanent prosperity and happiness, it is to be found only in the ways of virtue and religion. The word “whatsoever” here is to be taken in a general sense, and the proper laws of interpretation do not require that we should explain it as universally true. It is conceivable that a righteous man – a man profoundly and sincerely fearing God – may sometimes form plans that will not be wise; it is conceivable that he may lose his wealth, or that he may be involved in the calamities that come upon a people in times of commercial distress, in seasons of war, of famine, and pestilence; it is conceivable that he may be made to suffer loss by the fraud and dishonesty of other men; but still as a general and as a most important truth, a life of piety will be followed by prosperity, and will constantly impart happiness. It is this great and important truth which it is the main design of the Book of Psalms to illustrate.

John Calvin
Psa 1:4
The Psalmist might, with propriety, have compared the ungodly to a tree that speedily withers, as Jeremiah likens them to the heath which grows in the wilderness, (Jer_17:6 ) But not reckoning this figure sufficiently strong, he debases them by employing another, which represents them in a light still more contemptible: and the reason is, that he does not keep his eye on the prosperous condition of which they boast for a short time, but his mind is seriously pondering on the destruction which awaits them, and will at length overtake them. The meaning, therefore, is, although the ungodly now live prosperously, yet by and by they shall be like chaff; for when the Lord has brought them low, he shall drive them hither and thither with the blast of his wrath. Besides, by this form of speech, the Holy Spirit teaches us to contemplate with the eye of faith, what might otherwise seem incredible; for although the ungodly man rise high, and appear to great advantage, like a stately tree, we may rest assured that he will be even as chaff or refuse, whenever God chooses to cast him down from his high estate, with the breath of his mouth.

Adam Clarke
Psa 1:4
The ungodly are not so – The Vulgate and Septuagint, and the versions made from them, such as the Ethiopic and Arabic, double the last negation, and add a clause to the end of the verse, “Not so the ungodly, not so; they shall be like the dust which the wind scatters away from the face of the earth.” There is nothing solid in the men; there is nothing good in their ways. They are not of God’s planting; they are not good grain; they are only chaff, and a chaff that shall be separated from the good grain when the fan or shovel of God’s power throws them up to the wind of his judgments. The manner of winnowing in the eastern countries is nearly the same with that practiced in various parts of these kingdoms before the invention of winnowing machines. They either throw it up in a place out of doors by a large wooden shovel against the wind; or with their weights or winnowing fans shake it down leisurely in the wind. The grain falls down nearly perpendicularly; and the chaff, through its lightness, is blown away to a distance from the grain.

An ungodly man is never steady; his purposes are abortive; his conversation light, trifling, and foolish; his professions, friendships, etc., frothy, hollow, and insincere; and both he and his works are carried away to destruction by the wind of God’s judgments.

Albert Barnes
Psa 1:4
The ungodly are not so – literally, “Not thus the wicked.” For the word ungodly, see the notes at Psa_1:1. The statement that the “wicked are not so,” is a general statement applicable alike to their character and destiny, though the mind of the author of the psalm is fixed immediately and particularly on the difference in their destiny, without specifying anything particularly respecting their character. It is as true, however, that the ungodly do walk in the counsel of the wicked, and stand in the way of sinners, and sit in the seat of the scornful, as it is that the righteous do not; as true that they do not delight in the law of the Lord, as it is that the righteous do; as true that the wicked are not like a tree planted by the channels of water, as it is that the righteous are. This passage, therefore, may be employed to show what is the character of the ungodly, and in so applying it, what was before negative in regard to the righteous, becomes positive in regard to the wicked; what was positive, becomes negative. Thus it is true:

(a) that the wicked do walk in the counsel of the ungodly; do stand in the way of sinners; do sit in the seat of the scornful;

(b) that they do not delight in the law of the Lord, or meditate on his word; and

(c) that they are not like a tree planted by the waters, that is green and beautiful and fruitful.

Both in character and in destiny the ungodly differ from the righteous. The subsequent part of the verse shows that, while the general truth was in the mind of the writer, the particular thing on which his attention was fixed was, his condition in life – his destiny – as that which could not be compared with a green and fruitful tree, but which suggested quite another image.

But are like the chaff which the wind driveth away – When the wheat was winnowed. This, in Oriental countries, was commonly performed in the open field, and usually on an eminence, and where there was a strong wind. The operation was performed, as it is now in our country, when a fan or fanning-mill cannot he procured, by throwing up the grain as it is threshed with a shovel, and the wind scatters the chaff, while the grain falls to the ground. See the notes at Mat_3:12.

This very naturally and appropriately furnished an illustration of the destiny of the wicked. Compared with the righteous, they were like the worthless chaff driven away by the wind. The image is often found in the Scriptures. See Job_21:18, note; Isa_17:13, note. Compare also Psa_35:5; Isa_29:5; Isa_41:15; Dan_2:35; Hos_13:3. The idea here is, that the wicked are in no respect like the green and fruitful tree referred to in Psa_1:3. They are not like a tree in any respect. They are not even like a decaying tree, a barren tree, a dead tree, for either of these would suggest some idea of stability or permanency. They are like dry and worthless chaff driven off by the wind, as of no value to the farmer – a substance which he is anxious only to separate wholly from his grain, and to get out of his way. The idea thus suggested, therefore, is that of intrinsic worthlessness. It will be among other things, on this account that the wicked will be driven away – that they are worthless in the universe of God – worthless to all the purposes for which man was made. At the same time, however, there may be an implied contrast between that chaff and the useful grain which it is the object of the farmer to secure.

John Calvin
Psa 1:5
In the fifth verse, the prophet teaches that a happy life depends on a good conscience, and that, therefore, it is not wonderful, if the ungodly suddenly fall from the happiness of which they fancied themselves in possession. And there is implied in the words a kind of concession; the prophet tacitly acknowledges that the ungodly please and enjoy themselves, and triumph during the reign of moral disorder in the world; just as robbers revel in the woods and caves, when beyond the reach of justice. But he assures us, that things will not always remain in their present state of confusion, and that when they shall have been reduced to proper order, these ungodly persons shall be entirely deprived of their pleasures, and feel that they were infatuated when they thought themselves happy. We now see how the Psalmist pronounces the ungodly to be miserable, because happiness is the inward blessing of a good conscience. He does not deny, that before they are driven to judgment, all things succeed well with them; but he denies that they are happy unless they have substantial and steadfast integrity of character to sustain them: for the true integrity of the righteous manifests itself when it comes at length to be tried. It is indeed true, that the Lord daily executes judgment, by making a distinction between the righteous and the wicked, but because this is done only partially in this life, we must look higher if we desire to behold the assembly of the righteous,of which mention is here made.

Albert Barnes
Psa 1:5
Therefore – Because they are thus worthless.

The ungodly – See the notes at Psa_1:1. The wicked in general; the wicked of any kind or degree.

Shall not stand – Compare the notes at Psa_1:1. The idea is, that they will not be found among those who are acquitted by the Judge, and approved by him. The idea seems to be derived from the act of standing up to be tried, or to receive a sentence.

In the judgment – The Aramaic Paraphrase renders this, “in the great day” – understanding it of the day of judgment. The Septuagint and Vulgate render it, “the wicked shall not rise – αναστήσονται anastesontai – resurgent – in judgment.” Most of the Jewish interpreters, following the Aramaic Paraphrase, understand this as referring to the last judgment. Rosenmuller, in loc. The truth stated, however, seems to be more general than that, though that is probably included. The meaning is, that they would not share the lot of the righteous: in all places, and at all times, where character is determined, and where the divine estimate of human character is manifested, it would be found that they could not stand the trial, or abide the result, so as to have a place with the righteous. Their true character would in all such cases be shown, and they would be treated like the chaff that is driven away. This would be true alike in those situations of trial in the present life when character is determined, and at the last judgment, when the sentence will be pronounced which will determine the final doom of mankind.

Nor sinners – See the notes at Psa_1:1.

In the congregation of the righteous – Be reckoned or regarded as belonging to the righteous. That is, in all the places where the righteous, as such, are assembled, they will have no place: where they assemble to worship God; where they meet as his friends; where they unitedly participate in his favor; when, in the last day, they shall be gathered together to receive their reward, and when they shall be assembled together in heaven. The sinner has no place in the congregations of the people of God.

John Calvin
Psa 1:6
Even in this world the prosperity of the ungodly begins to pass away as often as God manifests the tokens of his judgment; (for then, being awakened out of sleep, they are constrained to acknowledge, whether they will or no, that they have no part with the assembly of the righteous;) but because this is not accomplished always, nor with respect to all men, in the present state, we must patiently wait for the day of final revelation, in which Christ will separate the sheep from the goats. At the same time, we must maintain it as a general truth, that the ungodly are devoted to misery; for their own consciences condemn them for their wickedness; and, as often as they are summoned to give an account of their life, their sleep is broken, and they perceive that they were merely dreaming when they imagined themselves to be happy, without looking inward to the true state of their hearts.

Moreover, as things appear to be here driven about at the mercy of chance, and as it is not easy for us, in the midst of the prevailing confusion, to acknowledge the truth of what the Psalmist had said, he therefore presents to our consideration the grand principle, that God is the Judge of the world. Granting this, it follows that it cannot but be well with the upright and the just, while, on the other hand, the most terrible destruction must impend over the ungodly. According to all outward appearance, the servants of God may derive no advantage from their uprightness; but as it is the peculiar office of God to defend them and take care of their safety, they must be happy under his protection. And from this we may also conclude that, as he is the certain avenger of wickedness, although, for a time, he may seem to take no notice of the ungodly, yet at length he will visit them with destruction. Instead, therefore, of allowing ourselves to be deceived with their imaginary felicity, let us, in circumstances of distress, have ever before our eyes the providence of God, to whom it belongs to settle the affairs of the world, and to bring order out of confusion.

Adam Clarke
Psa 1:6
The Lord knoweth – יודע yodea approveth the way, “aloweth the way”, Coverdale, of the righteous, צדיקים tsaddikim, from צדק tsadak, to give even weight; the men who give to all their due; opposed to רשעים reshaim, Psa_1:1, they who withhold right from all; see above. Such holy men are under the continual eye of God’s providence; he knows the way that they take; approves of their motives, purposes, and works, because they are all wrought through himself. He provides for them in all exigencies, and defends them both in body and soul.

The way of the ungodly shall perish – Their projects, designs and operations, shall perish; God’s curse shall be on all that they have, do, and are. And in the day of judgment they shall be condemned to everlasting fire in the perdition of ungodly men. The wicked shall perish at the presence of the Lord. Reader take warning!

Albert Barnes
Psa 1:6
For the Lord knoweth the way of the righteous – This is given as a reason why the wicked would not stand in the judgment with the righteous. The reason is, that the Lord, the great Judge, fully understands the character of those who are his friends, and can discriminate between them and all others, whatever pretences others may make to that character. Only those whom God approves, and loves, as his friends, will be able to stand in the day when the great decision shall be made. No one can impose on him by any mere pretensions to piety; no one can force his way to his favor, or to the rewards of the just, by power; no one can claim this in virtue of rank and station. No one can be admitted to the favor of God, and to the rewards of heaven, whose character is not such that it will bear the scrutiny of the Omniscient eve. Compare the notes at 2Ti_2:19. Man may be deceived in judging character, but God is not. When it is said that “the Lord knoweth the way of the righteous,” the word “way” seems to be used to denote the whole of life – the manner of living (Notes, Psa_1:1), and hence, the whole character. Perhaps there is included also the idea that the Lord knows the result of their manner of life – the issue to which it leads – and that, therefore, he can properly judge the righteous and assign them to that place in the future world, to wit, heaven, to which their actions tend.
But the way of the ungodly shall perish – The way or manner in which the ungodly live shall tend to ruin; their plans, and purposes, and hopes, shall come to nought. Their course, in fact, tends to destruction. None of their plans shall prosper in regard to religion: none of their hopes shall be fulfilled. In this, as in all other respects, they stand in strong contrast with the righteous, alike in this world and the world to come.

YouTube being a bit of a modern phenomenon, and many people nowadays much more likely to watch videos than read any extended prose, I take this opportunity to add a hopefully growing Link Category: “YouTube Bible.” Bottom of the right-hand sidebar. Additional suggestions requested.

Truthfully, I like to think of the category as : “Redeeming YouTube”. Have you seen some of the stuff on YouTube?

From an Associate Press story on New England’s need for evangelism:

Several groups trying to re-ignite New England’s faith are theologically conservative, such as the Southern Baptists, Presbyterian Church in America and the Conservative Baptists’ Mission Northeast. They say a reason for the region’s hollowed-out faith is a pervasive theology that departs from traditional Biblical interpretation on issues such as the divinity of Jesus, the exclusivity of Christianity as a path to salvation and homosexuality.

“…the exclusivity of Christianity as a path to salvation, and homosexuality” corrects a few zillion fundamentalist Christians, sweating bullets.

Sometimes an extra comma or two is a good thing, AP. A few extra words wouldn’t hurt, either.

HT: Duane Smith at Abnormal Interests