Psalm 112:1 Komentář

This psalm is composed alphabetically, as the former is, and is (like the former) entitled "Hallelujah," though it treats of the happiness of the saints, because it redounds to the glory of God, and whatever we have the pleasure of he must have the praise of. It is a comment upon the last verse of the foregoing psalm, and fully shows how much it is our wisdom to fear God and do his commandments. We have here, I. The character of the righteous (Psa 112:1). II. The blessedness of the righteous. 1. There is a blessing entailed upon their posterity (Psa 112:2). 2. There is a blessing conferred upon themselves. (1.) Prosperity outward and inward (Psa 112:3). (2.) Comfort (Psa 112:4). (3.) Wisdom (Psa 112:5). (4.) Stability (Psa 112:6-8). (5.) Honour (Psa 112:6, Psa 112:9). III. The misery of the wicked (Psa 112:10). So that good and evil are set before us, the blessing and the curse. In singing this psalm we must not only teach and admonish ourselves and one another to answer to the characters here given of the happy, but comfort and encourage ourselves and one another with the privileges and comforts here secured to the holy.

The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have, I. A description of those who are here pronounced blessed, and to whom these promises are made. 1. They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry, Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he that fears the Lord, Psa 112:1. (2.) They are such as take a pleasure in their duty. He that fears the Lord, as a Father, with the disposition of a child, not of a slave, delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Psa 1:2. He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it. 2. They are honest and sincere in their professions and intentions. They are called the upright (Psa 112:2, Psa 112:4), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection. 3. They are both just and kind in all their dealings: He is gracious, full of compassion, and righteous (Psa 112:4), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm (Psa 112:4), He is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be followers of God as dear children; be merciful as he is. He is full of compassion, and yet righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence (Psa 112:5): He shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is gracious and lends (Psa 37:26); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance. II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so. 1. The posterity of good men shall fare the better for his goodness (Psa 112:2): His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them. The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them, beloved for the Father's sake (Rom 11:28), for so runs the covenant - I will be a God to thee, and to thy seed; while the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright. 2. They shall prosper in the world, and especially their souls shall prosper, Psa 112:3. (1.) They shall be blessed with outward prosperity as far as is good for them: Wealth and riches shall be in the upright man's house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine. Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's righteousness endures for ever in the crown of righteousness which fades not away. 3. They shall have comfort in affliction (Psa 112:4): Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the Lord shall be a light to them, Mic 7:8. They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded. Sat lucis intus - There is light enough within. During the Egyptian darkness the Israelites had light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at evening-time, when night was looked for, it shall be light. 4. They shall have wisdom for the management of all their concerns, Psa 112:5. He that does good with his estate shall, through the providence of God, increase it, not by miracle, but by his prudence: He shall guide his affairs with discretion, and his God instructs him to discretion and teaches him, Isa 28:26. It is part of the character of a good man that he will use his discretion in managing his affairs, in getting and saving, that he may have to give. It may be understood of the affairs of his charity: He shows favour and lends; but then it is with discretion, that his charity may not be misplaced, that he may give to proper objects what is proper to be given and in due time and proportion. And it is part of the promise to him who thus uses discretion that God will give him more. Those who most use their wisdom see most of their need of it, and ask it of God, who has promised to give it liberally, Jam 1:5. He will guide his words with judgment (so it is in the original); and there is nothing in which we have more occasion for wisdom than in the government of the tongue; blessed is he to whom God gives that wisdom.

INTRODUCTION TO PSALM 112 This psalm, also, very probably, was written by David, and is composed as the former, in an alphabetical order. The inscription of it in the Syriac version is, "When David in it commanded Solomon his son, saying, Keep the commandments of, the Lord, and worship him: likewise the calling of the Gentiles and the righteousness of Christ.'' The subject matter of the psalm are the character, conduct, usefulness, and happiness of a good man.

Praise ye the Lord,.... Or, "hallelujah". This is properly the title of the psalm: Aben Ezra says it is a word of the psalmist; it shows that all that a good man is, has, or does, is from the Lord; and therefore his name is to be praised: and he is not only to be praised for his perfections and works, but for this among others, that there are any good men on earth that fear and serve him, and are useful in their day and generation. Blessed is the man that feareth the Lord; not men, but the Lord; not his wrath, nor his judgments here or hereafter, but his goodness; not with a servile, but with a godly fear. This every man does not; there are but few that truly fear the Lord, only such who have the grace of God; and these are happy men: they have an interest in the heart of God, in his pity, love, and delight; great discoveries are made unto them; the secret of the Lord is with them; he shows them his covenant; and the sun of righteousness arises upon them: they are guarded and protected by the Lord; his eye of providence, as well as love, is upon them, and his angels encamp about them: they are supplied with all needful good things, temporal and spiritual; and have much goodness laid up for them hereafter. This psalm begins with what the preceding ends, the fear of the Lord; and is a further illustration and enlargement of it; See Gill on Psa 111:10. That delighteth greatly in his commandments: in the righteousness, purity, and holiness of them: in keeping and doing them: they are not grievous, but pleasant; a good man delights in them, after the inward man; he observes them from a principle of love, and finds peace and pleasure in them; he loves them above gold, yea, above fine gold; and esteems them concerning all things to be right, Psa 119:97.

I have heard about the death of the blessed Theodorus, and the news caused me great anxiety, knowing as I did his value to you. Now if it had not been Theodorus, I would have spoken to you at greater length, with tears, considering what follows after death. But since it is Theodorus whom you and I have known, what need I say in my letter except “Blessed is” Theodorus, “who has not walked in the counsel of the ungodly”? But if “he is blessed who fears the Lord,” we may now confidently call Theodorus blessed, having the firm assurance that he has reached as it were a haven and has a life without care. Would that the same had also befallen each one of us; would that each of us in his running might thus arrive; would that each of us, on his voyage, might anchor his own ship there in the stormless haven, so that, at rest with the fathers, he might say, “here will I dwell, for I have a delight therein.” Wherefore, brother beloved and most longed for, weep not for Theodorus, for he “is not dead but is sleeping.”

Let no one think that this was said only recently and that it was spoken of by the philosophers before it was mentioned in the gospel. For the philosophers, that is to say, Aristotle and Theophrastus, as also Zeno and Hieronymus, certainly lived before the time of the gospel, but they came after the prophets. Let them rather think how long before even the names of the philosophers were heard of, both of these [Aristotle and Theophrastus] seem to have found open expression through the mouth of the holy David; for it is written, “Blessed is the man whom you instruct, O Lord, and teach him out of your law.” We find elsewhere also, “Blessed is the man who fears the Lord, he will rejoice greatly in his commandments.” We have proved our point as regards knowledge, the reward for which the prophet states to be the fruit of eternity, adding that in the house of the one who fears the Lord or is instructed in his law and rejoices greatly in the divine commandments “is glory and riches; and his justice abides for ever and ever.” He has further also in the same psalm made statements about good works, that they gain for an upright man the gift of eternal life. He speaks thus: “Blessed is the man who shows pity and lends; he will guide his affairs with discretion, surely he shall not be moved for ever, the righteous shall be in everlasting remembrance.” And further, “He has dispersed, he has given to the poor, his justice endures forever.”

"Blessed is the man that fears the Lord: he will have great delight in His commandments" [Psalm 112:1]. God, who alone judges both truthfully and mercifully, will see how far he obeys His commandments: since "the life of man on earth is a temptation," [Job 7:1] as holy Job says. But "He who judges us is the Lord." [1 Corinthians 4:4] ...He therefore will see how far each man profits in His commandments; yet he who loves the peace of this building together, shall have great delight in them; nor ought he to despair, since there is "peace on earth for men of good will." [Luke 2:14]

But even if this should be referred to the form in which each one shall rise, what should hinder us from applying to the woman what is expressly said of the man, understanding both sexes to be included under the general term "man?" For certainly in the saying, "Blessed is he who feareth the Lord," women also who fear the Lord are included.

Your fourth question is, "Why David said, 'His seed shall be mighty on the earth, the generation of the righteous shall be blessed,' when we know that the children of the just were and are cursed and those of the unjust were and are blessed." I answer this question from an exposition of the same psalm that I gave to the people. For, "Blessed is the one who fears the Lord; he shall delight exceedingly in his commandments." God, who alone judges rightly and mercifully, shall see how much he excels in his commandments, since, as holy Job says, "The life of [a person] on earth is a warfare." And again it is written, "For the corruptible body is a load on the soul, and the earthly habitation presses down the mind that muses on many things." But he who judges us is the Lord, and we should not judge before the time until the Lord shall come and bring to light the hidden things of darkness and make manifest the counsels of the heart. Then shall each person have praise from God. Therefore, [God] shall see how much each person excels in his commandments, yet each person shall delight exceedingly who truly loves the peace of the cobuilding, nor should each person despair now, since "in his commandments he shall delight exceedingly," and there will be "peace in the land to men of good will."

The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute. (Psa 114:1-8) of strange language--(compare Psa 81:5).

As in the preceding Psalm. Psa 112:1 here also sets forth the theme of that which follows. What is there said in Psa 112:3 concerning the righteousness of God, Psa 112:3 here says of the righteousness of him who fears God: this also standeth fast for ever, it is indeed the copy of the divine, it is the work and gift of God (Psa 24:5), inasmuch as God's salutary action and behaviour, laid hold of in faith, works a like form of action and behaviour to it in man, which, as Psa 112:9 says, is, according to its nature, love. The promise in Psa 112:4 sounds like Isa 60:2. Hengstenberg renders: "There ariseth in the darkness light to the upright who is gracious and compassionate and just." But this is impossible as a matter of style. The three adjectives (as in Psa 111:4, pointing back to Exo 34:6, cf. Psa 145:8; Psa 116:5) are a mention of God according to His attributes. חנּוּן and רחוּם never take the article in Biblical Hebrew, and צדּיק follows their examples here (cf. on the contrary, Exo 9:27). God Himself is the light which arises in darkness for those who are sincere in their dealings with Him; He is the Sun of righteousness with wings of rays dispensing "grace" and "tender mercies," Mal 4:2. The fact that He arises for those who are compassionate as He is compassionate, is evident from Psa 112:5. טוב being, as in Isa 3:10; Jer 44:17, intended of well-being, prosperity, טּוב אישׁ is here equivalent to אשׁרי אישׁ, which is rendered טוּביהּ דּגברא in Targumic phrase. חונן signifies, as in Psa 37:26, Psa 37:21, one who charitably dispenses his gifts around. Psa 112:5 is not an extension of the picture of virtue, but, as in Psa 127:5, a promissory prospect: he will uphold in integrity (בּמשׁפּט, Psa 72:2, Isa 9:7, and frequently), or rather (= בּמּשׁפּט) in the cause (Psa 143:2, Pro 24:23, and frequently), the things which depend upon him, or with which he has to do; for כּלכּל, sustinere, signifies to sustain, i.e., to nourish, to sustain, i.e., endure, and also to support, maintain, i.e., carry through. This is explanatorily confirmed in Psa 112:6 : he stands, as a general thing, imperturbably fast. And when he dies he becomes the object of everlasting remembrance, his name is still blessed (Pro 10:7). Because he has a cheerful conscience, his heart too is not disconcerted by any evil tidings (Jer 49:23): it remains נכון, erect, straight and firm, without suffering itself to bend or warp; בּטח בּה, full of confidence (passive, "in the sense of a passive state after a completed action of the person himself," like זכוּר, Psa 103:14); סמוּך, stayed in itself and established. The last two designations are taken from Isa 26:3, where it is the church of the last times that is spoken of. Psa 91:8 gives us information with reference to the meaning of ראה בצריו; עד, as in Psa 94:13, of the inevitable goal, on this side of which he remains undismayed. Co2 9:9, where Paul makes use of Psa 112:9 of the Psalm before us as an encouragement to Christian beneficence, shows how little the assertion "his righteousness standeth for ever" is opposed to the New Testament consciousness. פּזּר of giving away liberally and in manifold ways, as in Pro 11:24. רוּם, Psa 112:9, stands in opposition to the egoistical הרים in Psa 75:5 as a vegetative sprouting up (Psa 132:17). The evil-doer must see this, and confounded, vex himself over it; he gnashes his teeth with the rage of envy and chagrin, and melts away, i.e., loses consistency, becomes unhinged, dies off (נמס, 3d praet. Niph. as in Exo 16:21, pausal form of נמס = נמס). How often has he desired the ruin of him whom he must now see in honour! The tables are turned; this and his ungodly desire in general come to nought, inasmuch as the opposite is realized. On יראה, with its self-evident object, cf. Mic 7:10. Concerning the pausal form וכעס, vid., Psa 93:1. Hupfeld wishes to read תּקות after Psa 9:19, Pro 10:28. In defence of the traditional reading, Hitzig rightly points to Pro 10:24 together with Pro 10:28.