Psalms 5 -
Title - “To the Chief Musician upon Nehiloth, a Psalm of David.” The Hebrew word Nehiloth is taken from another word, signifying “to perforate, to bore through,” whence it comes to mean a pipe or a flute; so that this song was probably intended to be sung with an accompaniment of wind instruments, such as the horn, the, trumpet, flute, or cornet. However, it is proper to remark that we are not sure of the interpretation of these ancient titles, for the Septuagint translates it, “For him who shall obtain inheritance,” and Aben Ezra thinks it denotes some old and well-known melody to which this Psalm was to be played. The best scholars confess that great darkness hangs over the precise interpretation of the titles; nor is this much to be regretted, for it furnishes an internal evidence of the great antiquity of the Book. Throughout the Psa_1:1-6, Psa_2:1-12, Psa_3:1-8, and Psa_4:1-8, you will have noticed that the subject is a contrast between the position, the character, and the prospects of the righteous and of the wicked. In this Psalm you will note the same. The Psalmist carries out a contrast between himself made righteous by God's grace, and the wicked who opposed him. To the devout mind there is here presented a precious view of the Lord Jesus, of whom it is said that in the days of his flesh, he offered up prayers and supplication with strong crying and tears.
Division - The Psalm should be divided into two parts, from the first to the seventh verse, and then from the eighth to the twelfth. In the first part of the Psalm David most vehemently beseeches the Lord to hearken to his prayer, and in the second part he retraces the same ground.
Hints to Preachers
Psa_5:1, Psa_5:2 - Prayer in its threefold form. “Words, meditation, cry.” Showing how utterance is of no avail without heart, but that fervent longings and silent desires are accepted, even when unexpressed.
Psa_5:3 - The excellence of morning devotion.
Psa_5:3 (last two clauses).
1. Prayer directed.
2. Answers expected.
Psa_5:4 - God's hatred of sin an example to his people.
Psa_5:5 - “The foolish.” Show why sinners are justly called fools.
Psa_5:7 - “Multitude of thy mercy.” Dwell upon the varied grace and goodness of God.
Psa_5:7 - The devout resolution.
Psa_5:7
I. Observe the singularity of the resolution.
II. Mark the object of the resolution. It regards the service of God in the sanctuary. “I will come into thine house.... in thy fear will I worship towards thy holy temple.”
III. The manner in which he would accomplish the resolution.
(1) Impressed with a sense of the divine goodness: “I will come into thy house in the multitude of thy mercy.”
(2) Filled with holy veneration: “And in thy fear will I worship.”
- William Jay, 1842.
Psa_5:8 - God's guidance needed always, and especially when enemies are watching us.
Psa_5:10 - Viewed as a threatening. The sentence, “Cast them out in the multitude of their transgressions,” is specially fitted to be the groundwork of a very solemn discourse.
Psa_5:11
I. The character of the righteous: faith and love.
II. The privileges of the righteous.
(1) Joy - great, pure, satisfying, triumphant (shout), constant (ever).
(2) Defence - by power, providence, angels, grace, etc.
Psa_5:11 - Joy in the Lord both a duty and a privilege.
Psa_5:12 (first clause) - The divine blessing upon the righteous. It is ancient effectual, constant, extensive, irreversible, surpassing, eternal, infinite.
Psa_5:12 (second clause) - A sense of divine favour a defence to the soul
Saturday, February 13, 2010
Short commentary on Psalm 4
Psalms 4 -
Title - This Psalm is apparently intended to accompany the third, and make a pair with it.
The inspired title runs thus: “To the chief Musician on Neginoth, a Psalm of David.” The chief musician was the master or director of the sacred music of the sanctuary. Concerning this person carefully read 1Ch_6:31, 1Ch_6:32; 1Ch_15:16-22; 1Ch_25:1, 1Ch_25:7. In these passages will be found much that is interesting to the lover of sacred song, and very much that will throw a light upon the mode of praising God in the temple. Some of the titles of the Psalms are, we doubt not, derived from the names of certain renowned singers, who composed the music to which they were set.
On Neginoth, that is, on stringed instruments, or hand instruments, which were played on with the hand alone, as harps and cymbals. The icy of the Jewish church was so great that they needed music to set forth the delightful feelings of their souls, our holy mirth is none the less overflowing because we prefer to express it in a more spiritual manner, as becometh a more spiritual dispensation. In allusion to these instruments to be played on with the hand, Nazianzen says. “Lord I am an instrument for thee to touch.” Let us lay ourselves open to the Spirit's touch, so shall we make melody. May we be full of faith and love, and we shall be living instruments of music.
Hawker says “The Septuagint read the word which we have rendered in our translation chief musician Lamenetz, instead of Lamenetzoth, the meaning of which is unto the end.” From whence the Greek and Latin fathers imagined, that all psalms which bear this inscription refer to the Messiah the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of Christ, and spoken by Christ, and hath respect only to his people as being one with Christ. The Lord the Spirit give the reader to see this, and he will find it most blessed.
Division - In the Psa_4:1David pleads with God for help. In the second he expostulates with his enemies, and continues to address them to the end of Psa_4:5. Then from Psa_4:6 to the close he delightfully contrasts his own satisfaction and safety with the disquietude of the ungodly in their best estate. The Psalm was most probably written upon the same occasion as the preceding, and is another choice flower from the garden of affliction. Happy is it lot us that David was tired, or probably we should never have heard these sweet sonnets of faith.
Hints to Preachers
Psa_4:1 - Is full of matter for a sermon upon, past mercies a plea for present help. The first sentence shows that believers desire, expect, and believe in a God that heareth prayer. The title - God of my righteousness, may furnish a text (see exposition), and the last sentence may suggest a sermon upon, “The best of saints must still appeal to God's mercy and sovereign grace.”
Psa_4:2 - Depravity of man as evinced
(1) by continuance in despising Christ,
(2) loving vanity in his heart, and
(3) seeking lies in his daily life.
Psa_4:2 - The length of the sinner's sin. “How long?” May be bounded by repentance, shall be by death, and yet shall continue in eternity.
Psa_4:3 - Election - Its aspects towards God, our enemies, and ourselves.
Psa_4:3 - “The Lord will hear when I call unto him.” Answers to prayer certain to special persons. Mark out those who can claim the favour.
Psa_4:3 - The gracious Separatist. Who is he? Who separated him? With what end? How to make men know it?
Psa_4:4 - The sinner directed to review himself, that he may be convinced of sin - Andrew Fuller, 1754-1815.
Psa_4:4 - “Be still.” Advice - good, practical, but hard to follow. Times when seasonable. Graces needed to enable one to be still. Results of quietness. Persons who most need the advice. Instances of its practice. Here is much material for a sermon.
Psa_4:5 - The nature of those sacrifices of righteousness which the Lord's people are expected to offer - William Ford Vance, 1827.
Psa_4:6 - The cry of the world and the church contrasted. Vox populi not always Vox Dei.
Psa_4:6 - The cravings of the soul all satisfied in God.
Psa_4:6, Psa_4:7 - An assurance of the Saviour's love, the source of unrivalled joy.
Psa_4:7 - The believer's joys.
(1) Their source, “Thou;”
(2) their season - even now - “Thou hast;”
(3) their position, “in my heart;”
(4) their excellence, “more than in the time that their corn and their wine increased.”
Another excellent theme suggests itself - “The superiority of the joys of grace to the joys of earth;” or, “Two sort of prosperity - which is to be the more desired?”
Psa_4:8 - The peace and safety of the good man - Joseph Lathtop, D.D., 1805.
Psa_4:8 - A bedchamber for believers, a vesper song to sing in it, and a guard to keep the door.
Psa_4:8 - The Christian's good-night.
Psa_4:2 - The means which a believer should use: to win the ungodly to Christ.
(1). Expostulation, Psa_4:2.
(2) Instruction, Psa_4:2.
(3) Exhortation, Psa_4:4, Psa_4:5.
(4) Testimony to the blessedness of true religion, as in Psa_4:6, Psa_4:7.
(5) Exemplification of that testimony by the peace of faith, Psa_4:8.
Title - This Psalm is apparently intended to accompany the third, and make a pair with it.
The inspired title runs thus: “To the chief Musician on Neginoth, a Psalm of David.” The chief musician was the master or director of the sacred music of the sanctuary. Concerning this person carefully read 1Ch_6:31, 1Ch_6:32; 1Ch_15:16-22; 1Ch_25:1, 1Ch_25:7. In these passages will be found much that is interesting to the lover of sacred song, and very much that will throw a light upon the mode of praising God in the temple. Some of the titles of the Psalms are, we doubt not, derived from the names of certain renowned singers, who composed the music to which they were set.
On Neginoth, that is, on stringed instruments, or hand instruments, which were played on with the hand alone, as harps and cymbals. The icy of the Jewish church was so great that they needed music to set forth the delightful feelings of their souls, our holy mirth is none the less overflowing because we prefer to express it in a more spiritual manner, as becometh a more spiritual dispensation. In allusion to these instruments to be played on with the hand, Nazianzen says. “Lord I am an instrument for thee to touch.” Let us lay ourselves open to the Spirit's touch, so shall we make melody. May we be full of faith and love, and we shall be living instruments of music.
Hawker says “The Septuagint read the word which we have rendered in our translation chief musician Lamenetz, instead of Lamenetzoth, the meaning of which is unto the end.” From whence the Greek and Latin fathers imagined, that all psalms which bear this inscription refer to the Messiah the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of Christ, and spoken by Christ, and hath respect only to his people as being one with Christ. The Lord the Spirit give the reader to see this, and he will find it most blessed.
Division - In the Psa_4:1David pleads with God for help. In the second he expostulates with his enemies, and continues to address them to the end of Psa_4:5. Then from Psa_4:6 to the close he delightfully contrasts his own satisfaction and safety with the disquietude of the ungodly in their best estate. The Psalm was most probably written upon the same occasion as the preceding, and is another choice flower from the garden of affliction. Happy is it lot us that David was tired, or probably we should never have heard these sweet sonnets of faith.
Hints to Preachers
Psa_4:1 - Is full of matter for a sermon upon, past mercies a plea for present help. The first sentence shows that believers desire, expect, and believe in a God that heareth prayer. The title - God of my righteousness, may furnish a text (see exposition), and the last sentence may suggest a sermon upon, “The best of saints must still appeal to God's mercy and sovereign grace.”
Psa_4:2 - Depravity of man as evinced
(1) by continuance in despising Christ,
(2) loving vanity in his heart, and
(3) seeking lies in his daily life.
Psa_4:2 - The length of the sinner's sin. “How long?” May be bounded by repentance, shall be by death, and yet shall continue in eternity.
Psa_4:3 - Election - Its aspects towards God, our enemies, and ourselves.
Psa_4:3 - “The Lord will hear when I call unto him.” Answers to prayer certain to special persons. Mark out those who can claim the favour.
Psa_4:3 - The gracious Separatist. Who is he? Who separated him? With what end? How to make men know it?
Psa_4:4 - The sinner directed to review himself, that he may be convinced of sin - Andrew Fuller, 1754-1815.
Psa_4:4 - “Be still.” Advice - good, practical, but hard to follow. Times when seasonable. Graces needed to enable one to be still. Results of quietness. Persons who most need the advice. Instances of its practice. Here is much material for a sermon.
Psa_4:5 - The nature of those sacrifices of righteousness which the Lord's people are expected to offer - William Ford Vance, 1827.
Psa_4:6 - The cry of the world and the church contrasted. Vox populi not always Vox Dei.
Psa_4:6 - The cravings of the soul all satisfied in God.
Psa_4:6, Psa_4:7 - An assurance of the Saviour's love, the source of unrivalled joy.
Psa_4:7 - The believer's joys.
(1) Their source, “Thou;”
(2) their season - even now - “Thou hast;”
(3) their position, “in my heart;”
(4) their excellence, “more than in the time that their corn and their wine increased.”
Another excellent theme suggests itself - “The superiority of the joys of grace to the joys of earth;” or, “Two sort of prosperity - which is to be the more desired?”
Psa_4:8 - The peace and safety of the good man - Joseph Lathtop, D.D., 1805.
Psa_4:8 - A bedchamber for believers, a vesper song to sing in it, and a guard to keep the door.
Psa_4:8 - The Christian's good-night.
Psa_4:2 - The means which a believer should use: to win the ungodly to Christ.
(1). Expostulation, Psa_4:2.
(2) Instruction, Psa_4:2.
(3) Exhortation, Psa_4:4, Psa_4:5.
(4) Testimony to the blessedness of true religion, as in Psa_4:6, Psa_4:7.
(5) Exemplification of that testimony by the peace of faith, Psa_4:8.
Short notes on Psalm 3
Psalms 3 -
Title - “A Psalm of David when he fled from Absalom his Son, “You will remember the sad story of David's flight from his own palace, when, in the dead of the night, he forded the brook Kedron, and went” with a Jew, faithful followers to hide himself for awhile from the fury of his rebellious son. Remember that David in this was a type of the Lord Jesus Christ. He, too, fled; he, too, passed over the brook Kedron when his own people were in rebellion against him, and with a feeble band of followers he went to the garden of Gethsemane. He, too, drank of the brook by the way, and therefore doth he lift up the head. By very many expositors this is entitled The Morning Hymn. May we ever wake with holy confidence in our hearts, and a song upon our lips!
Division - This Psalm may be divided into four parts of two verses each. Indeed, many of the Psalms cannot be well understood unless we attentively regard the parts into which they are to be divided. They are not continuous descriptions of one scene, but a set of pictures of many kindred subjects. As in our modern sermons, we divide our discourse into different heads, so it is in these Psalms. There is always unity, but it is the unity of a bundle of arrows, and not of a single solitary shalt. Let us now look at the Psalm before us. In the first two verses you have David making a complaint to God concerning his enemies; he then declares his confidence in the Lord (Psa_3:3, Psa_3:4), sings of his safety in sleep (Psa_3:5, Psa_3:6), and strengthens himself for future conflict (Psa_3:7, Psa_3:8).
Hints to Preachers
Psa_3:1 - “The saint telling his griefs to his God.”
(1) His right to do so.
(2) The proper manner of telling them.
(3) The fair results of such holy Communications with the. Lord.
When may we expect increased troubles? Why are they sent? What is our wisdom in reference to them?
Psa_3:2 - The lie against the saint and the libel upon his God.
Psa_3:3 - The threefold blessing which God affords to his suffering ones - Defence, Honour, Joy. Show how all these may be enjoyed by faith, even in our worst estate.
Psa_3:4
(1) In dangers we should pray.
(2) God will graciously hear.
(3) We should record his answers of grace.
(4) We may strengthen ourselves for the future by remembering the deliverances of the past.
Psa_3:5
(1) Describe sweet sleeping.
(2) Describe happy waking.
(3) Show how both are to be enjoyed, “for the Lord sustained me.”
Psa_3:6 - Faith surrounded by enemies and yet triumphant.
Psa_3:7
(1) Describe the Lord's past dealing with his enemies; “thou hast.”
(2) Show that the Lord should be our constant resort, “O Lord, O my God.”
(3) Enlarge upon the fact that the Lord is to be stirred up: “Arise.”
(4) Urge believers to use the Lord's past victories as an argument with which to prevail with him.
Psa_3:7 (last clause) - Our enemies vanquished foes, toothless lions.
Psa_3:8 (first clause) - Salvation of God from first to last. (See the exposition).
Psa_3:8 (last clause) - They were blessed in Christ, through Christ, and shall be blessed with Christ. The blessing rests upon their persons, comforts, trials, labours, families, etc. It flows from grace, is enjoyed by faith, and is insured by oath, etc - James Smith's Portions, 1802-1862.
Title - “A Psalm of David when he fled from Absalom his Son, “You will remember the sad story of David's flight from his own palace, when, in the dead of the night, he forded the brook Kedron, and went” with a Jew, faithful followers to hide himself for awhile from the fury of his rebellious son. Remember that David in this was a type of the Lord Jesus Christ. He, too, fled; he, too, passed over the brook Kedron when his own people were in rebellion against him, and with a feeble band of followers he went to the garden of Gethsemane. He, too, drank of the brook by the way, and therefore doth he lift up the head. By very many expositors this is entitled The Morning Hymn. May we ever wake with holy confidence in our hearts, and a song upon our lips!
Division - This Psalm may be divided into four parts of two verses each. Indeed, many of the Psalms cannot be well understood unless we attentively regard the parts into which they are to be divided. They are not continuous descriptions of one scene, but a set of pictures of many kindred subjects. As in our modern sermons, we divide our discourse into different heads, so it is in these Psalms. There is always unity, but it is the unity of a bundle of arrows, and not of a single solitary shalt. Let us now look at the Psalm before us. In the first two verses you have David making a complaint to God concerning his enemies; he then declares his confidence in the Lord (Psa_3:3, Psa_3:4), sings of his safety in sleep (Psa_3:5, Psa_3:6), and strengthens himself for future conflict (Psa_3:7, Psa_3:8).
Hints to Preachers
Psa_3:1 - “The saint telling his griefs to his God.”
(1) His right to do so.
(2) The proper manner of telling them.
(3) The fair results of such holy Communications with the. Lord.
When may we expect increased troubles? Why are they sent? What is our wisdom in reference to them?
Psa_3:2 - The lie against the saint and the libel upon his God.
Psa_3:3 - The threefold blessing which God affords to his suffering ones - Defence, Honour, Joy. Show how all these may be enjoyed by faith, even in our worst estate.
Psa_3:4
(1) In dangers we should pray.
(2) God will graciously hear.
(3) We should record his answers of grace.
(4) We may strengthen ourselves for the future by remembering the deliverances of the past.
Psa_3:5
(1) Describe sweet sleeping.
(2) Describe happy waking.
(3) Show how both are to be enjoyed, “for the Lord sustained me.”
Psa_3:6 - Faith surrounded by enemies and yet triumphant.
Psa_3:7
(1) Describe the Lord's past dealing with his enemies; “thou hast.”
(2) Show that the Lord should be our constant resort, “O Lord, O my God.”
(3) Enlarge upon the fact that the Lord is to be stirred up: “Arise.”
(4) Urge believers to use the Lord's past victories as an argument with which to prevail with him.
Psa_3:7 (last clause) - Our enemies vanquished foes, toothless lions.
Psa_3:8 (first clause) - Salvation of God from first to last. (See the exposition).
Psa_3:8 (last clause) - They were blessed in Christ, through Christ, and shall be blessed with Christ. The blessing rests upon their persons, comforts, trials, labours, families, etc. It flows from grace, is enjoyed by faith, and is insured by oath, etc - James Smith's Portions, 1802-1862.
Comment on Psalm 2
Psalms 2 -
Title - We shall not greatly err in our summary of this sublime Psalm if we call it The Psalm of Messiah the Prince; for it sets forth as in a wondrous vision the tumult of the people against the Lord's anointed, the determinate purpose of God to exalt his own Son, and the ultimate reign of that Son over all his enemies. Let us read it with the eye of faith, beholding, as in a glass, the final triumph of our Lord Jesus Christ over all his enemies. Lowth has the following remarks upon this Psalm: “The establishment of David upon his throne, notwithstanding the opposition made to it by his enemies, is the subject of the Psalm. David sustains in it a twofold character, literal and allegorical. If we read over the Psalm, first with an eye to the literal David, the meaning is obvious, and put beyond all dispute by the sacred history. There is indeed an uncommon glow in the expression and sublimity in the figures, and the diction is now and then exaggerated, as it were on purpose to intimate, and lead us to the contemplation of higher and more important matters concealed within. In compliance with this admonition, it we take another survey of the Psalm as relative to the person and concerns of the spiritual David, a noble series of events immediately rises to view, and the meaning becomes more evident, as well as more exalted. The colouring which may perhaps seem too bold and glaring for the king of Israel, will no longer appear so when laid upon his great Antitype. After we have thus attentively considered the subjects apart, let us look at them together, and we shall behold the full beauty and majesty of this most charming poem. We shall perceive the two senses very distinct from each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast upon the phraseology, fresh weight and dignity are added to the sentiments, till, gradually ascending from things below to things above, from human affairs to those that are Divine, they bear the great important theme upwards with them, and at length place it in the height and brightness of heaven.”
Division - This Psalm will be best understood if it be viewed as a four-fold picture. (In Psa_2:1, Psa_2:2, Psa_2:3) the Nations are raging; (Psa_2:4 to Psa_2:6) the Lord in heaven derides them; (Psa_2:7 to Psa_2:9) the Son proclaims the decree; and (from Psa_2:10 to end) advice is given to the kings to yield obedience to the Lord's anointed. This division is not only suggested by the sense, but is warranted by the poetic form of the Psalm, which naturally falls into four stanzas of three verses each.
Hints to Preachers
Whole Psalm - Shows us the nature of sin, and the terrible results of it if it could reign.
Psa_2:1 - Nothing is more irrational than irreligion. A weighty theme.
The reasons why sinners rebel against God, stated, refuted, lamented, and repented of.
The crowning display of human sin in man's hatred of the Mediator.
Psa_2:1 and Psa_2:2 - Opposition to the gospel, unreasonable and ineffectual - Two sermons by John Newton.
Psa_2:1 and Psa_2:2 - These verses show that all trust in man in the service of God is vain. Inasmuch as men oppose Christ, it is not good to hang our trust upon the multitude for their number, the earnest for their zeal, the mighty for their countenance, or the wise for their counsel, since all these are far oftener against Christ than for him.
Psa_2:2 - “Spurgeon's Sermons,” No, 495, “The Greatest Trial on Record.”
Psa_2:3 - The true reason of the opposition of sinners to Christ's truth, viz.: their hatred of the restraints of godliness.
Psa_2:4 - God's derision of, the rebellious, both now and hereafter.
Psa_2:5 - The voice of wrath. One of a series of sermons upon the voices of the divine attributes.
Psa_2:6 - Christ's sovereignty.
1. The opposition to it: “yet.”
2. The certainty of its existence: “Yet have I set.”
3. The power which maintains it: “have I set.”
4. The place of its manifestation: “my holy hill of Zion.”
5. The blessings flowing from it.
Psa_2:7 - The divine decree concerning Christ, in connection with the decrees of election and providence. The Sonship of Jesus.
This verse teacheth us faithfully to declare and humbly to claim, the gifts and calling that God hath bestowed upon us. - Thomas Wilcocks.
Psa_2:8 - Christ's inheritance - William Jay.
Prayer indispensable. - Jesus must ask.
Psa_2:9 - The ruin of the wicked. Certain, irresistible, terrible, complete, irretrievable, “like a potter's vessel.”
The destruction of systems of error and oppression to be expected. The gospel an iron rod quite able to break mere pots of man's making.
Psa_2:10 - True wisdom, fit for kings and judges, lies in obeying Christ.
The gospel, a school for those who would learn how to rule and judge well. They may consider its principles, its exemplar, its spirit, etc.
Psa_2:11 - Mingled experience. See the case of the women returning from the sepulchre. Mat_28:8. This maybe rendered a very comforting subject, if the Holy Spirit direct the mind of the preacher.
True religion; compound of many virtues and emotions;
Psa_2:12 - An earnest invitation.
1. The command
2. The argument.
3. The benediction upon the obedient.
Title - We shall not greatly err in our summary of this sublime Psalm if we call it The Psalm of Messiah the Prince; for it sets forth as in a wondrous vision the tumult of the people against the Lord's anointed, the determinate purpose of God to exalt his own Son, and the ultimate reign of that Son over all his enemies. Let us read it with the eye of faith, beholding, as in a glass, the final triumph of our Lord Jesus Christ over all his enemies. Lowth has the following remarks upon this Psalm: “The establishment of David upon his throne, notwithstanding the opposition made to it by his enemies, is the subject of the Psalm. David sustains in it a twofold character, literal and allegorical. If we read over the Psalm, first with an eye to the literal David, the meaning is obvious, and put beyond all dispute by the sacred history. There is indeed an uncommon glow in the expression and sublimity in the figures, and the diction is now and then exaggerated, as it were on purpose to intimate, and lead us to the contemplation of higher and more important matters concealed within. In compliance with this admonition, it we take another survey of the Psalm as relative to the person and concerns of the spiritual David, a noble series of events immediately rises to view, and the meaning becomes more evident, as well as more exalted. The colouring which may perhaps seem too bold and glaring for the king of Israel, will no longer appear so when laid upon his great Antitype. After we have thus attentively considered the subjects apart, let us look at them together, and we shall behold the full beauty and majesty of this most charming poem. We shall perceive the two senses very distinct from each other, yet conspiring in perfect harmony, and bearing a wonderful resemblance in every feature and lineament, while the analogy between them is so exactly preserved, that either may pass for the original from whence the other was copied. New light is continually cast upon the phraseology, fresh weight and dignity are added to the sentiments, till, gradually ascending from things below to things above, from human affairs to those that are Divine, they bear the great important theme upwards with them, and at length place it in the height and brightness of heaven.”
Division - This Psalm will be best understood if it be viewed as a four-fold picture. (In Psa_2:1, Psa_2:2, Psa_2:3) the Nations are raging; (Psa_2:4 to Psa_2:6) the Lord in heaven derides them; (Psa_2:7 to Psa_2:9) the Son proclaims the decree; and (from Psa_2:10 to end) advice is given to the kings to yield obedience to the Lord's anointed. This division is not only suggested by the sense, but is warranted by the poetic form of the Psalm, which naturally falls into four stanzas of three verses each.
Hints to Preachers
Whole Psalm - Shows us the nature of sin, and the terrible results of it if it could reign.
Psa_2:1 - Nothing is more irrational than irreligion. A weighty theme.
The reasons why sinners rebel against God, stated, refuted, lamented, and repented of.
The crowning display of human sin in man's hatred of the Mediator.
Psa_2:1 and Psa_2:2 - Opposition to the gospel, unreasonable and ineffectual - Two sermons by John Newton.
Psa_2:1 and Psa_2:2 - These verses show that all trust in man in the service of God is vain. Inasmuch as men oppose Christ, it is not good to hang our trust upon the multitude for their number, the earnest for their zeal, the mighty for their countenance, or the wise for their counsel, since all these are far oftener against Christ than for him.
Psa_2:2 - “Spurgeon's Sermons,” No, 495, “The Greatest Trial on Record.”
Psa_2:3 - The true reason of the opposition of sinners to Christ's truth, viz.: their hatred of the restraints of godliness.
Psa_2:4 - God's derision of, the rebellious, both now and hereafter.
Psa_2:5 - The voice of wrath. One of a series of sermons upon the voices of the divine attributes.
Psa_2:6 - Christ's sovereignty.
1. The opposition to it: “yet.”
2. The certainty of its existence: “Yet have I set.”
3. The power which maintains it: “have I set.”
4. The place of its manifestation: “my holy hill of Zion.”
5. The blessings flowing from it.
Psa_2:7 - The divine decree concerning Christ, in connection with the decrees of election and providence. The Sonship of Jesus.
This verse teacheth us faithfully to declare and humbly to claim, the gifts and calling that God hath bestowed upon us. - Thomas Wilcocks.
Psa_2:8 - Christ's inheritance - William Jay.
Prayer indispensable. - Jesus must ask.
Psa_2:9 - The ruin of the wicked. Certain, irresistible, terrible, complete, irretrievable, “like a potter's vessel.”
The destruction of systems of error and oppression to be expected. The gospel an iron rod quite able to break mere pots of man's making.
Psa_2:10 - True wisdom, fit for kings and judges, lies in obeying Christ.
The gospel, a school for those who would learn how to rule and judge well. They may consider its principles, its exemplar, its spirit, etc.
Psa_2:11 - Mingled experience. See the case of the women returning from the sepulchre. Mat_28:8. This maybe rendered a very comforting subject, if the Holy Spirit direct the mind of the preacher.
True religion; compound of many virtues and emotions;
Psa_2:12 - An earnest invitation.
1. The command
2. The argument.
3. The benediction upon the obedient.
Tuesday, February 9, 2010
Comment on Psalm 1
Psalms 1 -
Title - This Psalm may be regarded as The Preface Psalm, having in it a notification of the contents of the entire Book. It is the psalmist's desire to teach us the way to blessedness, and to warn us of the sure destruction of sinners. This then, is the matter of the Psa_1:1-6, which may be looked upon, in some respects, as the text upon which the whole of the Psalms make up a divine sermon.
Division - This Psalm consists of two parts: in the first (from Psa_1:1 to the end of the Psa_1:3) David sets out wherein the felicity and blessedness of a godly man consisteth, what his exercises are, and what blessings he shall receive from the Lord. In the second part (from Psa_1:4 to the end) he contrasts the state and character of the ungodly, reveals the future, and describes, in telling language, his ultimate doom.
Hints to Preachers
Psa_1:1 - May furnish an excellent text upon “Progress in Sin,” of “The Purity of the Christian,” or “The Blessedness of the Righteous.” Upon the last subject speak of the believer as blessed
1. By God;
2. In Christ;
3. With all blessings;
4. In all circumstances;
5. Through time and eternity;
6. To the highest degree.
Psa_1:1 - Teaches a godly man to beware,
(1) of the opinions,
(2) of the practical life, and
(3) of the company and association of sinful men.
Show how meditation upon the Word will assist us in keeping aloof from these three evils.
The insinuating and progressive nature of sin. - J. Morison.
Psa_1:1, in connection with the whole Psalm. The wide difference between the righteous and the wicked.
Psa_1:2 - The Word of God.
1. The believer's delight in it.
2. The believer's acquaintance with it.
We long to be in the company of those we love.
Psa_1:2
I. What is meant by “the law of the Lord.”
II. What there is in it for the believer to delight in.
III. How he shows his delight, thinks of it, reads much, speaks of it, obeys it, does not delight in evil.
Psa_1:2 (last clause) - The benefits, helps, and hindrances of meditation.
Psa_1:3 - “The fruitful tree.”
I. Where it grows.
II. How it came there.
III. What it yields,
IV. How to be like it.
Psa_1:3 - “Planted by the rivers of water.”
I. The origination of Christian life,“planted.”
II. The streams which support it.
III. The fruit expected from it.
Psa_1:3 - Influence of religion upon prosperity - Blair.
The nature, causes, signs, and results of true prosperity.
“Fruit in his season;” virtues to be exhibited at certain seasons - patience in affliction; gratitude in prosperity; zeal in opportunity, etc.
“His leaf also shall not wither;” the blessing of retaining an unwithered profession.
Psa_1:3, Psa_1:4 - See No. 280 of “Spurgeon's Sermons.” - “The Chaff Driven Away.” Sin puts a negative on every blessing.
Psa_1:5 - The sinner's double doom.
1. Condemned at the judgment-bar.
2. Separated from the saints. Reasonableness of these penalties, “therefore,” and the way to escape them.
“The congregation of the righteous” viewed as the church of the first-born above. This may furnish a noble topic.
Psa_1:6 (first sentence) - A sweet encouragement to the tried people of God. The knowledge here meant.
1. Its character. - It is a knowledge of observation ands approbation.
2. Its source. - It is caused by omniscience and infinite love.
3. Its results. - Support, deliverance, acceptance, and glory at last.
Psa_1:6 (last clause) - His way of pleasure, of pride, of unbelief, of profanity, of persecution, of procrastinating, of self-deception, etc.; all these shall come to an end.
Explanatory Notes and Quaint Sayings
Whole Psalm
As the book of the Canticles is called the Song of Songs by a Hebraism, it being the most excellent, so this Psalm may not unfitly be entitled, the Psalm of Psalms, for it contains in it the very pith and quintessence of Christianity. What Jerome saith on St. Paul's epistles, the same may I say of this Psalm; it is short as to the composure, but full of length and strength as to the matter. This Psalm carries blessedness in the frontispiece; it begins where we all hope to end: it may well be called a Christian's Guide, for it discovers the quick-sands where the wicked sink down in perdition, and the firm ground on which the saints tread to glory. - Thomas Watson's Saints' Spiritual Delight, 1660.
This whole Psalm offers itself to be drawn into these two opposite propositions: a godly man is blessed, a wicked man is miserable; which seem to stud as two challenges, made by the prophet: one, that he will maintain a godly man against all comers, to be the only Jason for winning the golden fleece of blessedness; the other, that albeit the ungodly make a show in the world of being happy, yet they of all men are most miserable. - Sir Richard Baker, 1640.
I have been induced to embrace the opinion of some among the ancient interpreters (Augustine, Jerome, etc.), who conceive that the Psa_1:1-6is intended to be descriptive of the character and reward of the Just One, i.e the Lord Jesus. - John Fry, B.A., 1842.
Psa_1:1
The psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers; or all of them put together; they did but beat the bush, God hath here put the bird into our hand. - John Trapp, 1660.
Psa_1:1
Where the word blessed is hung out as a sign, we may be sure that we shall find a godly man within. - Sir Richard Baker
Psa_1:1
The seat of the drunkard is the seat of the scornful. - Matthew Henry, 1662-1714.
Psa_1:1
“Walketh not... nor standeth... nor sitteth,” etc. Negative precepts are in some cases more absolute and peremptory than affirmatives; for to say,” that hath walked in the counsel of the godly,” might not be sufficient; for, he might walk in the counsel of the godly, and yet walk in the counsel of the ungodly too; not both indeed at once, but both at several times; where now, this negative clears him at all times. - Sir Richard Baker.
Psa_1:1
The wordתאשׁ haish is emphatic, that man; that one among a thousand who lives for the accomplishment of the end for which God created him. - Adam Clarke, 1844.
Psa_1:1
“That walketh not in the counsel of the ungodly.” Mark certain circumstances of their differing characters and conduct. I. The ungodly man has his counsel. II. The sinner has his way; and III. 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, repentance, 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. - Adam Clark.
Psa_1:1
In the Hebrew, the word “blessed” is a plural noun, ashrey (blessednesses), that is, all blessednesses are the portion of that man who has not gone away, etc.; as though it were said, “All things are well with that man who,” etc,: Why do you hold any dispute? Why draw vain conclusions? If a man had found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man; but, if he does not find this jewel, he will seek for all blessednesses but will never find one! For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good; and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse; and holy unto the holy. Hence nothing can be good or saving unto him who is evil; nothing sweet unto him unto whom the law of God-is not sweet. The word “counsel” is without doubt here to be received as signifying decrees and doctrines, seeing that no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then he calls it their “counsel,” because it is their prudence, and the way that seems to them to be without-error. For this is the destruction of the ungodly - their being prudent in their own eyes and in their own esteem, and clothing their errors in the garb of prudence and of the right way. For if they came to men in the open garb of error, it would not be so distinguishing a mark of blessedness not to walk with them. But David does not here say, “in the folly of the ungodly,” or “in the error of the ungodly;” and therefore he admonishes us-to guard with all diligence against the appearance of what is right, that the devil transformed into an angel of light do not seduce us by his craftiness. And he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves: in sheep's clothing, who are always ready to give counsel to all, to teach all, and to offer assistance unto all, when they are of all men the least qualified to do so. The term “stood” descriptively represents their obstinacy, and stiff-neckedness, wherein they harden themselves and make their excuses in words of malice, having become incorrigible, in their ungodliness. For “to stand,” in the figurative manner of Scripture expression, signifies to be firm and fixed: as in Rom_14:4, “To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.” Hence the word “column” is by the Hebrew derived from their verb “to stand,” as is the word statue among the Latins. For this is the very self-excuse and self-hardening of the ungodly - their appearing to themselves to live rightly, and to shine in the eternal show of works above all others. With respect to the term “seat,” to sit in the seat, is to teach, to act the instructor and teacher; as, in Mat_23:2, “The scribes sit in Moses' chair.” They sit in the seat of pestilence, who fill the church with the opinions of philosophers, with the traditions of men, and with the counsels of their own brain, and oppress miserable consciences,-setting aside, all the while the word of God, by which alone the soul is fed, lives, and is preserved. - Martin Luther, 1536-1546.
Psa_1:1
“The scornful.” Peccator cure in profundum venerit contemnet - when a wicked man comes to the depth and worst of sin, he despiseth. Then the Hebrew will despise Moses (Exo_2:14), “Who made thee a prince and a judge over us?” Then Ahab will quarrel with Micaiah (1Ki_22:18), because he doth not prophesy good unto him. Every child in Bethel will mock Elisha (2Ki_2:23), and be bold to call him “bald pate.” Here is an original drop of venom swollen to a main ocean of poison: as one drop of some serpents' poison, lighting on the hand, gets into the veins, and so spreads itself over all the body till it hath stifled the vital spirits. God shall “laugh you to scorn,” (Psa_2:4), for laughing him to scorn; and at last despise you that have despised him in us. That which a man spits against heaven, shall fall back on his own face. Your indignities done to your spiritual physicians shall sleep in the dust with your ashes, but stand up against your souls in judgment. - Thomas Adams, 1614.
Psa_1:2
“But his will is in the law of the, Lord.” The “will,” which is here signified, is that delight of heart, and that certain, pleasure, in the law, which does not look at what the law promises, nor at what it threatens, but at this only; that “the law is holy, and just, and good.” Hence it is not only a love of the law, but that loving delight in the law which no prosperity, nor adversity, nor the world, nor the prince of it, can either take away or destroy; for it victoriously bursts its way through poverty, evil report, the cross, death, and hell, and in the midst of adversities, shines the brightest. - Martin Luther.
Psa_1:2
“His delight is in the law of the Lord.” - This delight which the prophet here speaks of is the only delight that neither blushes nor looks pale; the only delight that gives a repast without an after reckoning; the only delight that stands in construction with all tenses; and like Æneas Anchyses, carries his parents upon his back. - Sir Richard Baker.
Psa_1:2
“In his law doth he meditate.” In the plainest text there is a world of holiness and spirituality; and if we in prayer and dependence upon God did sit down and study it, we should behold much more than appears to us. It may be, at once reading or looking, we see little or nothing; as Elijah's servant went once, and saw nothing; therefore he was commanded to look seven times. What now? says the prophet, “I see a cloud rising, like a man's hand;” and by-and by, the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; meditate often upon it, and there you shall see a light, like the light of the sun.” - Joseph Caryl, 1647.
Psa_1:2
“In his law doth he meditate day and night.” - The good man doth meditate on the law of God day and night. The pontificians beat off the common people from this common treasury, by objecting this supposed difficulty. Oh, the Scriptures are hard to be understood, do not you trouble your heads about them; we will tell you the meaning of them. They might as well say, heaven is a blessed place, but it is a hard way to it; do not trouble yourselves we will go thither for you. Thus in the great day of trial, when they should be saved by their book, alas! they have no book to save them. Instead of the Scriptures they can present images; these are the laymen's books; as if they were to be tried by a jury of carvers and painters, and not by the twelve apostles. Be not you so cheated; but study the gospel as you look for comfort by the gospel. He that hopes for the inheritance, will make much of the conveyance. - Thomas Adams.
Psa_1:2
To “meditate,” as it is generally understood, signifies to discuss, to dispute; and its meaning is always confined to a being employed in words, as in Psa_37:30, “The mouth of the righteous shall meditate wisdom.” Hence Augustine has, in his translation, “chatter”; and a beautiful metaphor it is - as chattering is the employment of birds, so a continual” conversing in the law of the Lord (for talking is peculiar to man), ought to be the employment of man, But I cannot worthily and fully set forth the gracious meaning and force of this word; for this “meditating” consists first in an intent observing of the words of the law, and then in a comparing of the different Scriptures; which is a certain delightful hunting, nay, rather a playing with stags in a forest, where the Lord furnishes us with the stags, and opens to us their secret coverts. And from this kind of employment, there comes forth at length a man well instructed in the law of the Lord to speak unto the people. - Martin Luther.
Psa_1:2
“In his law doth he meditate day and night.” The godly man will read the Word by day, that men, seeing his good works, may glorify his Father who is in heaven; he will do it in the night, that he may not be seen of men: by day, to show that he is not one of those who dread the light; by night, to show that he is one who can shine in the shade: by day, for that is the time for working - work whilst it is day; by night, lest his Master should come as a thief, and find him idle. - Sir Richard Baker.
Psa_1:2
I have no rest, but in a nook, with the book. - Thomas à Kempis, 1380-1471
Psa_1:2
“Meditate.” Meditation doth discriminate and characterise a man; by this he may take a measure of his heart, whether it be good or bad; let me allude to that; “For as he thinketh in his heart, so is he.” Pro_23:7. As the meditation is, such is the man. Meditation is the touchstone of a Christian; it shows what metal he is made of. It is a spiritual index; the index shows what is in the book, so meditation shows what is in the heart. - Thomas Watson's Saints' Spiritual Delight.
Meditation chews the cud, and gets the sweetness and nutritive virtue of the Word into the heart and life: this is the way the godly bring forth much fruit. - Bartholomew Ashwood's Heavenly Trade, 1688.
The naturalists observe that to uphold and accommodate bodily life, there are divers sorts of faculties communicated, and these among the rest: 1. An attractive faculty, to assume and draw in the food; 2. A retentive faculty, to retain it when taken in; 3. An assimilating faculty, to concoct the nourishment; 4. An augmenting faculty, for drawing to perfection. Meditation is all these. It helps judgment, wisdom, and faith to ponder, discern, and credit the things which reading and hearing supply and furnish. It assists the memory to lock up the jewels of divine truth in her sure treasury. It has a digesting power, and turns special truth into spiritual nourishment; and lastly, it helps the renewed heart to grow upward and increase its power to know the things which are freely given to us of God. - Condensed from Nathaniel Ranew, 1670.
Psa_1:3
“A tree.” - There is one tree, only to be found in the valley of the Jordan, but too beautiful to be entirely passed over; the oleander, with its bright blossoms and dark green leaves, giving the aspect of a rich garden to any spot where it grows. It is rarely if ever alluded to in the Scriptures: But it may be the tree planted by the streams of water which bringeth forth his fruit in due Season, and “whose leaf shall not wither.” - A. P. Stanley, D. D., in “Sinai and Palestine.”
Psa_1:3
“A tree planted by the rivers of water.” - This is an allusion to the Eastern method of cultivation, by which rivulets of water are made to flow between the rows of trees, and thus, by artificial means, the trees receive a constant supply of moisture.
Psa_1:3
“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 opportunities for doing those things by which God can obtain most glory, his own soul most good, and his neighbour most edification. - Adam Clarke.
Psa_1:3
“In his season.” The Lord reckons the times which pass over us, and puts them to our account: let us, therefore, improve them, and, with the impotent persons at the pool of Bethesda, step in when the angel stirs the water. Now the church is afflicted, it is a season of prayer and learning; now the church is enlarged, it is a season of praise; I am now at a sermon, I will hear what God will say; now in the company of a learned and wise man, I will draw some knowledge and counsel from him; I am under a temptation, now is a fit time to lean on the name of the Lord; I am in a place of dignity and power, let me consider what it is that God requireth of me in such a time as this. And thus as the tree of life bringeth fruit every month, so a wise Christian, as a wise husbandman, hath his distinct employments for every month, bringing forth his fruit in his season. - John Spencer's Things New and Old, 1658.
Psa_1:3
“In his season.” Oh, golden and admirable word! by which is asserted the liberty of Christian righteousness. The ungodly have their stated days, stated times, certain works, and certain places; to which they stick so closely, that if their neighbours were perishing with hunger, they could not be torn from them. But this blessed man, being free at all times, in all places, for every work, and to every person, will serve you whenever an opportunity is offered him; whatsoever comes into his hands to do, he does it. He is neither a Jew, nor a Gentile, nor a Greek, nor a barbarian, nor of any other particular person lie gives his fruit in his season, so often as either God or man requires his work. Therefore his fruits have no name, and his times have no name. - Martin Luther.
Psa_1:3
“His leaf also shall not wither.” He describes the fruit before he does the leaf. The Holy Spirit himself always teaches every faithful preacher in the church to know that the kingdom of God does not stand in word but in power. 1Co_4:20. Again, “Jesus began both to do and to teach.” Act_1:1. And again, “Which was a prophet mighty in deed and word.” Luk_24:19. And thus, let him who professes the word of doctrine, first put forth the fruits of life, if he would not have his fruit to wither, for Christ cursed the fig tree which bore no fruit. And as Gregory saith, that man whose life is despised is condemned by his doctrine, for he preaches to others, and is himself reprobated. - Martin Lather.
Psa_1:3
“His leaf also shall not wither.” The Lord's trees are all evergreens. No winter's cold can destroy their verdure; and yet, unlike evergreens in our country, they are all fruit bearers. - C. H. S.
Psa_1:3
“And whatsoever he doeth, [or, maketh or taketh in hand] shall prosper.” And with regard to this “prospering,” take heed that thou understandest not a carnal prosperity. This prosperity is hidden prosperity, and lies entirely secret in spirit; and therefore if thou hast not this prosperity that is by faith, thou shouldst rather judge thy prosperity to be the greatest adversity. For as the devil bitterly hates this leaf and the word of God, so does he also those who teach and hear it, and he persecutes such, aided by all the powers of the world. Therefore thou hearest of a miracle the greatest of all miracles, when thou hearest that all things prosper which a blessed man doeth. - Martin Luther.
Psa_1:3
A critical journal has shown that instead of “Whatsoever it doeth shall prosper,” the rendering might be, “Whatsoever it produceth shall come to maturity.” This makes the figure entire, and is sanctioned by some MSS and ancient versions.
Psa_1:3 (last clause)
Outward prosperity, if it follow close walking with God, is very sweet; as the cipher, when it follows a figure, adds to the number, though it be nothing in itself. - John Trapp.
Psa_1:4
“Chaff.” Here by the way, we may let the wicked know they have a thanks to give they little think of; that they may thank the godly for all the good days they live upon the earth, seeing it is for their sakes and not for their own that they enjoy them, For as the chaff while it is united and keeps close to the wheat, enjoys some privileges for the wheat's sake, and is laid up carefully in the barn; but as soon as it is divided, and parted from the wheat, it is cast out and scattered by the wind; so the wicked, whilst the godly are in company and live amongst them, partake for their sake of some blessedness promised to the godly; but if the godly forsake them or be taken from them, then either a deluge of water comes suddenly upon them, as it did upon the old world when Noah left it; or a deluge of fire as it did upon Sodom, when Lot left it and went out of the city. - Sir Richard Baker.
Psa_1:4
“Driveth away,” or tosseth away; the Chaldee translateth for “wind,” “whirlwind.” - Henry Ainsworth, 1639.
This shows the vehement tempest of death, which sweeps away the soul of the ungodly.
Psa_1:5
“Therefore the ungodly shall not stand in the judgment,” etc. And may not a reason also be conceived thus, why the ungodly can never come to be of the congregation of the righteous: the righteous go a way that God knows, and the wicked go a way that God destroys; and seeing that these ways can never meet, how should the, men meet that go these ways? And to make sure work that they shall never meet indeed, the prophet expresseth the way of the righteous by the first link of the chain of God's goodness, which is his knowledge; but expresseth the way of the wicked by the last link of God's justice, which is his destroying; and though God's justice and his mercy do often meet, and are contiguous one to another, yet the first link of his mercy and the last link of his justice can never meet, for it never comes to destroying till God be heard to say Nescio vos, “I know you not,” and nescio vos in God, and God's knowledge, can certainly never possibly meet together. - Sir Richard Baker.
Psa_1:5
The Irish air will sooner brook a toad, or a snake, than heaven a sinner. - John Trapp.
Psa_1:6
“For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.” Behold how David here terrifies us away from all prosperous appearances, and commends to us various temptations and adversities. For this “way” of the righteous all men utterly reprobate; thinking also, that God knoweth nothing about any such way. But this is the wisdom of the cross. Therefore, it is God alone that knoweth the way of the righteous, so hidden is to it the righteous themselves. For his right hand leads them on in a wonderful manner, seeing that it is a way, not of sense, nor of reason, but of faith only; even of that faith that sees in darkness, and beholds things that are invisible. - Martin Lather.
Psa_1:6
“The righteous.” They that endeavour righteous living in themselves and have Christ's righteousness imputed to them. - Thomas Wilcocks, 1586.
Title - This Psalm may be regarded as The Preface Psalm, having in it a notification of the contents of the entire Book. It is the psalmist's desire to teach us the way to blessedness, and to warn us of the sure destruction of sinners. This then, is the matter of the Psa_1:1-6, which may be looked upon, in some respects, as the text upon which the whole of the Psalms make up a divine sermon.
Division - This Psalm consists of two parts: in the first (from Psa_1:1 to the end of the Psa_1:3) David sets out wherein the felicity and blessedness of a godly man consisteth, what his exercises are, and what blessings he shall receive from the Lord. In the second part (from Psa_1:4 to the end) he contrasts the state and character of the ungodly, reveals the future, and describes, in telling language, his ultimate doom.
Hints to Preachers
Psa_1:1 - May furnish an excellent text upon “Progress in Sin,” of “The Purity of the Christian,” or “The Blessedness of the Righteous.” Upon the last subject speak of the believer as blessed
1. By God;
2. In Christ;
3. With all blessings;
4. In all circumstances;
5. Through time and eternity;
6. To the highest degree.
Psa_1:1 - Teaches a godly man to beware,
(1) of the opinions,
(2) of the practical life, and
(3) of the company and association of sinful men.
Show how meditation upon the Word will assist us in keeping aloof from these three evils.
The insinuating and progressive nature of sin. - J. Morison.
Psa_1:1, in connection with the whole Psalm. The wide difference between the righteous and the wicked.
Psa_1:2 - The Word of God.
1. The believer's delight in it.
2. The believer's acquaintance with it.
We long to be in the company of those we love.
Psa_1:2
I. What is meant by “the law of the Lord.”
II. What there is in it for the believer to delight in.
III. How he shows his delight, thinks of it, reads much, speaks of it, obeys it, does not delight in evil.
Psa_1:2 (last clause) - The benefits, helps, and hindrances of meditation.
Psa_1:3 - “The fruitful tree.”
I. Where it grows.
II. How it came there.
III. What it yields,
IV. How to be like it.
Psa_1:3 - “Planted by the rivers of water.”
I. The origination of Christian life,“planted.”
II. The streams which support it.
III. The fruit expected from it.
Psa_1:3 - Influence of religion upon prosperity - Blair.
The nature, causes, signs, and results of true prosperity.
“Fruit in his season;” virtues to be exhibited at certain seasons - patience in affliction; gratitude in prosperity; zeal in opportunity, etc.
“His leaf also shall not wither;” the blessing of retaining an unwithered profession.
Psa_1:3, Psa_1:4 - See No. 280 of “Spurgeon's Sermons.” - “The Chaff Driven Away.” Sin puts a negative on every blessing.
Psa_1:5 - The sinner's double doom.
1. Condemned at the judgment-bar.
2. Separated from the saints. Reasonableness of these penalties, “therefore,” and the way to escape them.
“The congregation of the righteous” viewed as the church of the first-born above. This may furnish a noble topic.
Psa_1:6 (first sentence) - A sweet encouragement to the tried people of God. The knowledge here meant.
1. Its character. - It is a knowledge of observation ands approbation.
2. Its source. - It is caused by omniscience and infinite love.
3. Its results. - Support, deliverance, acceptance, and glory at last.
Psa_1:6 (last clause) - His way of pleasure, of pride, of unbelief, of profanity, of persecution, of procrastinating, of self-deception, etc.; all these shall come to an end.
Explanatory Notes and Quaint Sayings
Whole Psalm
As the book of the Canticles is called the Song of Songs by a Hebraism, it being the most excellent, so this Psalm may not unfitly be entitled, the Psalm of Psalms, for it contains in it the very pith and quintessence of Christianity. What Jerome saith on St. Paul's epistles, the same may I say of this Psalm; it is short as to the composure, but full of length and strength as to the matter. This Psalm carries blessedness in the frontispiece; it begins where we all hope to end: it may well be called a Christian's Guide, for it discovers the quick-sands where the wicked sink down in perdition, and the firm ground on which the saints tread to glory. - Thomas Watson's Saints' Spiritual Delight, 1660.
This whole Psalm offers itself to be drawn into these two opposite propositions: a godly man is blessed, a wicked man is miserable; which seem to stud as two challenges, made by the prophet: one, that he will maintain a godly man against all comers, to be the only Jason for winning the golden fleece of blessedness; the other, that albeit the ungodly make a show in the world of being happy, yet they of all men are most miserable. - Sir Richard Baker, 1640.
I have been induced to embrace the opinion of some among the ancient interpreters (Augustine, Jerome, etc.), who conceive that the Psa_1:1-6is intended to be descriptive of the character and reward of the Just One, i.e the Lord Jesus. - John Fry, B.A., 1842.
Psa_1:1
The psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers; or all of them put together; they did but beat the bush, God hath here put the bird into our hand. - John Trapp, 1660.
Psa_1:1
Where the word blessed is hung out as a sign, we may be sure that we shall find a godly man within. - Sir Richard Baker
Psa_1:1
The seat of the drunkard is the seat of the scornful. - Matthew Henry, 1662-1714.
Psa_1:1
“Walketh not... nor standeth... nor sitteth,” etc. Negative precepts are in some cases more absolute and peremptory than affirmatives; for to say,” that hath walked in the counsel of the godly,” might not be sufficient; for, he might walk in the counsel of the godly, and yet walk in the counsel of the ungodly too; not both indeed at once, but both at several times; where now, this negative clears him at all times. - Sir Richard Baker.
Psa_1:1
The wordתאשׁ haish is emphatic, that man; that one among a thousand who lives for the accomplishment of the end for which God created him. - Adam Clarke, 1844.
Psa_1:1
“That walketh not in the counsel of the ungodly.” Mark certain circumstances of their differing characters and conduct. I. The ungodly man has his counsel. II. The sinner has his way; and III. 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, repentance, 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. - Adam Clark.
Psa_1:1
In the Hebrew, the word “blessed” is a plural noun, ashrey (blessednesses), that is, all blessednesses are the portion of that man who has not gone away, etc.; as though it were said, “All things are well with that man who,” etc,: Why do you hold any dispute? Why draw vain conclusions? If a man had found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man; but, if he does not find this jewel, he will seek for all blessednesses but will never find one! For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good; and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse; and holy unto the holy. Hence nothing can be good or saving unto him who is evil; nothing sweet unto him unto whom the law of God-is not sweet. The word “counsel” is without doubt here to be received as signifying decrees and doctrines, seeing that no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then he calls it their “counsel,” because it is their prudence, and the way that seems to them to be without-error. For this is the destruction of the ungodly - their being prudent in their own eyes and in their own esteem, and clothing their errors in the garb of prudence and of the right way. For if they came to men in the open garb of error, it would not be so distinguishing a mark of blessedness not to walk with them. But David does not here say, “in the folly of the ungodly,” or “in the error of the ungodly;” and therefore he admonishes us-to guard with all diligence against the appearance of what is right, that the devil transformed into an angel of light do not seduce us by his craftiness. And he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves: in sheep's clothing, who are always ready to give counsel to all, to teach all, and to offer assistance unto all, when they are of all men the least qualified to do so. The term “stood” descriptively represents their obstinacy, and stiff-neckedness, wherein they harden themselves and make their excuses in words of malice, having become incorrigible, in their ungodliness. For “to stand,” in the figurative manner of Scripture expression, signifies to be firm and fixed: as in Rom_14:4, “To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.” Hence the word “column” is by the Hebrew derived from their verb “to stand,” as is the word statue among the Latins. For this is the very self-excuse and self-hardening of the ungodly - their appearing to themselves to live rightly, and to shine in the eternal show of works above all others. With respect to the term “seat,” to sit in the seat, is to teach, to act the instructor and teacher; as, in Mat_23:2, “The scribes sit in Moses' chair.” They sit in the seat of pestilence, who fill the church with the opinions of philosophers, with the traditions of men, and with the counsels of their own brain, and oppress miserable consciences,-setting aside, all the while the word of God, by which alone the soul is fed, lives, and is preserved. - Martin Luther, 1536-1546.
Psa_1:1
“The scornful.” Peccator cure in profundum venerit contemnet - when a wicked man comes to the depth and worst of sin, he despiseth. Then the Hebrew will despise Moses (Exo_2:14), “Who made thee a prince and a judge over us?” Then Ahab will quarrel with Micaiah (1Ki_22:18), because he doth not prophesy good unto him. Every child in Bethel will mock Elisha (2Ki_2:23), and be bold to call him “bald pate.” Here is an original drop of venom swollen to a main ocean of poison: as one drop of some serpents' poison, lighting on the hand, gets into the veins, and so spreads itself over all the body till it hath stifled the vital spirits. God shall “laugh you to scorn,” (Psa_2:4), for laughing him to scorn; and at last despise you that have despised him in us. That which a man spits against heaven, shall fall back on his own face. Your indignities done to your spiritual physicians shall sleep in the dust with your ashes, but stand up against your souls in judgment. - Thomas Adams, 1614.
Psa_1:2
“But his will is in the law of the, Lord.” The “will,” which is here signified, is that delight of heart, and that certain, pleasure, in the law, which does not look at what the law promises, nor at what it threatens, but at this only; that “the law is holy, and just, and good.” Hence it is not only a love of the law, but that loving delight in the law which no prosperity, nor adversity, nor the world, nor the prince of it, can either take away or destroy; for it victoriously bursts its way through poverty, evil report, the cross, death, and hell, and in the midst of adversities, shines the brightest. - Martin Luther.
Psa_1:2
“His delight is in the law of the Lord.” - This delight which the prophet here speaks of is the only delight that neither blushes nor looks pale; the only delight that gives a repast without an after reckoning; the only delight that stands in construction with all tenses; and like Æneas Anchyses, carries his parents upon his back. - Sir Richard Baker.
Psa_1:2
“In his law doth he meditate.” In the plainest text there is a world of holiness and spirituality; and if we in prayer and dependence upon God did sit down and study it, we should behold much more than appears to us. It may be, at once reading or looking, we see little or nothing; as Elijah's servant went once, and saw nothing; therefore he was commanded to look seven times. What now? says the prophet, “I see a cloud rising, like a man's hand;” and by-and by, the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; meditate often upon it, and there you shall see a light, like the light of the sun.” - Joseph Caryl, 1647.
Psa_1:2
“In his law doth he meditate day and night.” - The good man doth meditate on the law of God day and night. The pontificians beat off the common people from this common treasury, by objecting this supposed difficulty. Oh, the Scriptures are hard to be understood, do not you trouble your heads about them; we will tell you the meaning of them. They might as well say, heaven is a blessed place, but it is a hard way to it; do not trouble yourselves we will go thither for you. Thus in the great day of trial, when they should be saved by their book, alas! they have no book to save them. Instead of the Scriptures they can present images; these are the laymen's books; as if they were to be tried by a jury of carvers and painters, and not by the twelve apostles. Be not you so cheated; but study the gospel as you look for comfort by the gospel. He that hopes for the inheritance, will make much of the conveyance. - Thomas Adams.
Psa_1:2
To “meditate,” as it is generally understood, signifies to discuss, to dispute; and its meaning is always confined to a being employed in words, as in Psa_37:30, “The mouth of the righteous shall meditate wisdom.” Hence Augustine has, in his translation, “chatter”; and a beautiful metaphor it is - as chattering is the employment of birds, so a continual” conversing in the law of the Lord (for talking is peculiar to man), ought to be the employment of man, But I cannot worthily and fully set forth the gracious meaning and force of this word; for this “meditating” consists first in an intent observing of the words of the law, and then in a comparing of the different Scriptures; which is a certain delightful hunting, nay, rather a playing with stags in a forest, where the Lord furnishes us with the stags, and opens to us their secret coverts. And from this kind of employment, there comes forth at length a man well instructed in the law of the Lord to speak unto the people. - Martin Luther.
Psa_1:2
“In his law doth he meditate day and night.” The godly man will read the Word by day, that men, seeing his good works, may glorify his Father who is in heaven; he will do it in the night, that he may not be seen of men: by day, to show that he is not one of those who dread the light; by night, to show that he is one who can shine in the shade: by day, for that is the time for working - work whilst it is day; by night, lest his Master should come as a thief, and find him idle. - Sir Richard Baker.
Psa_1:2
I have no rest, but in a nook, with the book. - Thomas à Kempis, 1380-1471
Psa_1:2
“Meditate.” Meditation doth discriminate and characterise a man; by this he may take a measure of his heart, whether it be good or bad; let me allude to that; “For as he thinketh in his heart, so is he.” Pro_23:7. As the meditation is, such is the man. Meditation is the touchstone of a Christian; it shows what metal he is made of. It is a spiritual index; the index shows what is in the book, so meditation shows what is in the heart. - Thomas Watson's Saints' Spiritual Delight.
Meditation chews the cud, and gets the sweetness and nutritive virtue of the Word into the heart and life: this is the way the godly bring forth much fruit. - Bartholomew Ashwood's Heavenly Trade, 1688.
The naturalists observe that to uphold and accommodate bodily life, there are divers sorts of faculties communicated, and these among the rest: 1. An attractive faculty, to assume and draw in the food; 2. A retentive faculty, to retain it when taken in; 3. An assimilating faculty, to concoct the nourishment; 4. An augmenting faculty, for drawing to perfection. Meditation is all these. It helps judgment, wisdom, and faith to ponder, discern, and credit the things which reading and hearing supply and furnish. It assists the memory to lock up the jewels of divine truth in her sure treasury. It has a digesting power, and turns special truth into spiritual nourishment; and lastly, it helps the renewed heart to grow upward and increase its power to know the things which are freely given to us of God. - Condensed from Nathaniel Ranew, 1670.
Psa_1:3
“A tree.” - There is one tree, only to be found in the valley of the Jordan, but too beautiful to be entirely passed over; the oleander, with its bright blossoms and dark green leaves, giving the aspect of a rich garden to any spot where it grows. It is rarely if ever alluded to in the Scriptures: But it may be the tree planted by the streams of water which bringeth forth his fruit in due Season, and “whose leaf shall not wither.” - A. P. Stanley, D. D., in “Sinai and Palestine.”
Psa_1:3
“A tree planted by the rivers of water.” - This is an allusion to the Eastern method of cultivation, by which rivulets of water are made to flow between the rows of trees, and thus, by artificial means, the trees receive a constant supply of moisture.
Psa_1:3
“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 opportunities for doing those things by which God can obtain most glory, his own soul most good, and his neighbour most edification. - Adam Clarke.
Psa_1:3
“In his season.” The Lord reckons the times which pass over us, and puts them to our account: let us, therefore, improve them, and, with the impotent persons at the pool of Bethesda, step in when the angel stirs the water. Now the church is afflicted, it is a season of prayer and learning; now the church is enlarged, it is a season of praise; I am now at a sermon, I will hear what God will say; now in the company of a learned and wise man, I will draw some knowledge and counsel from him; I am under a temptation, now is a fit time to lean on the name of the Lord; I am in a place of dignity and power, let me consider what it is that God requireth of me in such a time as this. And thus as the tree of life bringeth fruit every month, so a wise Christian, as a wise husbandman, hath his distinct employments for every month, bringing forth his fruit in his season. - John Spencer's Things New and Old, 1658.
Psa_1:3
“In his season.” Oh, golden and admirable word! by which is asserted the liberty of Christian righteousness. The ungodly have their stated days, stated times, certain works, and certain places; to which they stick so closely, that if their neighbours were perishing with hunger, they could not be torn from them. But this blessed man, being free at all times, in all places, for every work, and to every person, will serve you whenever an opportunity is offered him; whatsoever comes into his hands to do, he does it. He is neither a Jew, nor a Gentile, nor a Greek, nor a barbarian, nor of any other particular person lie gives his fruit in his season, so often as either God or man requires his work. Therefore his fruits have no name, and his times have no name. - Martin Luther.
Psa_1:3
“His leaf also shall not wither.” He describes the fruit before he does the leaf. The Holy Spirit himself always teaches every faithful preacher in the church to know that the kingdom of God does not stand in word but in power. 1Co_4:20. Again, “Jesus began both to do and to teach.” Act_1:1. And again, “Which was a prophet mighty in deed and word.” Luk_24:19. And thus, let him who professes the word of doctrine, first put forth the fruits of life, if he would not have his fruit to wither, for Christ cursed the fig tree which bore no fruit. And as Gregory saith, that man whose life is despised is condemned by his doctrine, for he preaches to others, and is himself reprobated. - Martin Lather.
Psa_1:3
“His leaf also shall not wither.” The Lord's trees are all evergreens. No winter's cold can destroy their verdure; and yet, unlike evergreens in our country, they are all fruit bearers. - C. H. S.
Psa_1:3
“And whatsoever he doeth, [or, maketh or taketh in hand] shall prosper.” And with regard to this “prospering,” take heed that thou understandest not a carnal prosperity. This prosperity is hidden prosperity, and lies entirely secret in spirit; and therefore if thou hast not this prosperity that is by faith, thou shouldst rather judge thy prosperity to be the greatest adversity. For as the devil bitterly hates this leaf and the word of God, so does he also those who teach and hear it, and he persecutes such, aided by all the powers of the world. Therefore thou hearest of a miracle the greatest of all miracles, when thou hearest that all things prosper which a blessed man doeth. - Martin Luther.
Psa_1:3
A critical journal has shown that instead of “Whatsoever it doeth shall prosper,” the rendering might be, “Whatsoever it produceth shall come to maturity.” This makes the figure entire, and is sanctioned by some MSS and ancient versions.
Psa_1:3 (last clause)
Outward prosperity, if it follow close walking with God, is very sweet; as the cipher, when it follows a figure, adds to the number, though it be nothing in itself. - John Trapp.
Psa_1:4
“Chaff.” Here by the way, we may let the wicked know they have a thanks to give they little think of; that they may thank the godly for all the good days they live upon the earth, seeing it is for their sakes and not for their own that they enjoy them, For as the chaff while it is united and keeps close to the wheat, enjoys some privileges for the wheat's sake, and is laid up carefully in the barn; but as soon as it is divided, and parted from the wheat, it is cast out and scattered by the wind; so the wicked, whilst the godly are in company and live amongst them, partake for their sake of some blessedness promised to the godly; but if the godly forsake them or be taken from them, then either a deluge of water comes suddenly upon them, as it did upon the old world when Noah left it; or a deluge of fire as it did upon Sodom, when Lot left it and went out of the city. - Sir Richard Baker.
Psa_1:4
“Driveth away,” or tosseth away; the Chaldee translateth for “wind,” “whirlwind.” - Henry Ainsworth, 1639.
This shows the vehement tempest of death, which sweeps away the soul of the ungodly.
Psa_1:5
“Therefore the ungodly shall not stand in the judgment,” etc. And may not a reason also be conceived thus, why the ungodly can never come to be of the congregation of the righteous: the righteous go a way that God knows, and the wicked go a way that God destroys; and seeing that these ways can never meet, how should the, men meet that go these ways? And to make sure work that they shall never meet indeed, the prophet expresseth the way of the righteous by the first link of the chain of God's goodness, which is his knowledge; but expresseth the way of the wicked by the last link of God's justice, which is his destroying; and though God's justice and his mercy do often meet, and are contiguous one to another, yet the first link of his mercy and the last link of his justice can never meet, for it never comes to destroying till God be heard to say Nescio vos, “I know you not,” and nescio vos in God, and God's knowledge, can certainly never possibly meet together. - Sir Richard Baker.
Psa_1:5
The Irish air will sooner brook a toad, or a snake, than heaven a sinner. - John Trapp.
Psa_1:6
“For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.” Behold how David here terrifies us away from all prosperous appearances, and commends to us various temptations and adversities. For this “way” of the righteous all men utterly reprobate; thinking also, that God knoweth nothing about any such way. But this is the wisdom of the cross. Therefore, it is God alone that knoweth the way of the righteous, so hidden is to it the righteous themselves. For his right hand leads them on in a wonderful manner, seeing that it is a way, not of sense, nor of reason, but of faith only; even of that faith that sees in darkness, and beholds things that are invisible. - Martin Lather.
Psa_1:6
“The righteous.” They that endeavour righteous living in themselves and have Christ's righteousness imputed to them. - Thomas Wilcocks, 1586.
Subscribe to:
Posts (Atom)
