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
frontpiece; it begins where we all hope to end: it may well be called a
Christian's Guide, for it discovers the quicksands 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 stand 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 first
Psalm is intended to be descriptive of the character and reward of the JUST
ONE, i.e. the Lord Jesus.— John Fry , B.A., 1842
Verse 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
Verse 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.
Verse 1. The seat of the drunkard is the seat of the scornful.
Matthew Henry, 1662-1714
Verse 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 walketh 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.
Verse 1. The word (Heb) 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
Verse 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." (Isaiah 55:7) Now, blessed is he who stands not is 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 Clarke.
Verse 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 has 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 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 Romans 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 Matthew 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.
Verse 1. "The scornful." Peccator cum in profundum venerit
contemnet —when a wicked man comes to the depth and worst of sin, he despiseth.
Then
the Hebrew will despise Moses (Exodus 2:14), "Who made thee a prince and a
judge over us?" Then Ahab will quarrel with Micaiah (1 Kings 22:18), because
he doth not prophecy good unto him. Every child in Bethel will mock Elisha
(2 Kings 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," (Psalm 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.
Verse 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.
Verse 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 AEneas Anchyses, carries his parents upon his back.
Sir Richard Baker.
Verse 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.
Verse 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 layman'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