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Psalms 112:1
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Jackie Pullinger
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- Keil-Delitzsch
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10). 112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.
Psalms 112:1
The Blessed Fear of the LORD
1Hallelujah! Blessed is the man who fears the LORD, who greatly delights in His commandments. 2His descendants will be mighty in the land; the generation of the upright will be blessed.
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Useful for the Master - Part 11
By Jackie Pullinger2.0K08:39PSA 102:18PSA 112:1PSA 112:4PSA 112:6PSA 112:9
This sermon emphasizes God's purpose in allowing difficulties and poverty, highlighting how those in need may call upon Him for salvation and how the world will recognize Jesus through their experiences. It explores the concept of chosenness, where individuals who have suffered greatly come to believe they are chosen by God, leading to a ripple effect of more people turning to Christ through their testimonies. The message also touches on the response of the rich when they witness the transformation in the lives of the poor, causing them to seek Jesus out of jealousy and recognition of God's work.
Practical Response Resulting From Our View of God
By Lou Sutera1.5K1:15:52Character Of God1KI 8:171KI 8:40PSA 96:9PSA 112:1PSA 119:38ROM 2:1ROM 11:20In this sermon, the speaker reflects on the power of God's presence in a gathering of 1,700 people. He describes moments of brokenness before God and the impact of a teenager sharing her testimony and song. The speaker emphasizes the importance of relying on God's guidance in such situations, unsure of how the crowd will respond. He also raises concerns about the music being recorded in the Christian rock genre, suggesting that it may reflect a diminishing view of God. The sermon concludes with a call to examine our response to the character of God, referencing First Kings chapter 8, verse 40.
(Through the Bible) Psalms 107-115
By Chuck Smith1.5K1:23:31PSA 107:1PSA 110:6PSA 111:9PSA 112:1In this sermon, the speaker discusses the importance of talking about God and declaring His works with rejoicing. He emphasizes that God loves when people speak often of Him and keeps a record of their words. The speaker then moves on to a section about sailors who witness the wonders of the deep sea and how God exalts the poor and brings down the princes. The psalmist in Psalm 108 expresses a fixed heart and a desire to sing and give praise to God, calling for musical instruments to join in worship. The speaker also mentions the power of prayer and the psalmist's plea for God to judge the wicked. Finally, the speaker describes the redemption of the people of Israel and how they cried out to the Lord in their distress, and He delivered them.
The Bible!
By Keith Daniel5691:15:15PSA 17:4PSA 112:1PSA 119:24PSA 119:49PSA 119:81PSA 119:92PSA 119:162ISA 34:16ROM 15:4
This sermon emphasizes the vital facets of the Bible, highlighting its role as the source of salvation, evidence of true faith, and the means for spiritual growth, renewal, and survival. It explores how the Bible serves as a moral compass, cleanses from wrong influences, and provides safe navigation and comfort in affliction. The sermon stresses the importance of the Word of God in testing and strengthening faith, instilling hope, and guiding believers to seek God's presence and wisdom through its sacred pages.
This Sacred Book
By Keith Daniel5541:26:32PSA 17:4PSA 112:1PSA 119:81PSA 119:92PSA 119:105PSA 119:130PSA 119:162ISA 34:16HEB 6:5JAS 1:21
This sermon emphasizes the vital facets of the Bible, highlighting its role as the source of salvation, the evidence of true faith, the importance of not neglecting it to avoid backsliding, and the necessity of soaking in its teachings for spiritual growth, renewal, and survival. It also underscores the Bible's significance as a moral compass, a means of daily renewal, a source of safe navigation, and a guide for prayer and testing of faith. The sermon stresses the power of God's word to comfort, strengthen, and instill hope in times of affliction, testing, and challenges, ultimately pointing to the essential role of the Bible in a believer's life.
The Word of God (Laurel Mountain Chapel)
By Keith Daniel5141:11:10Word Of GodPSA 107:20PSA 112:1PSA 119:49PSA 119:92PSA 119:162ISA 34:16MAT 6:33LUK 24:27JHN 14:26ROM 15:41CO 2:142CO 3:62TI 3:16HEB 6:5HEB 11:33In this sermon, the preacher emphasizes the importance of reading and studying the Word of God. He warns against neglecting the Bible, as it is the source of salvation, spiritual growth, and daily renewal. The preacher highlights that neglecting the Word of God is evidence of backsliding and can lead to sorrow and judgment. He compares the Word of God to a lamp that guides and protects us in darkness, and emphasizes the need for the Holy Spirit's guidance in understanding and applying the Scriptures. The sermon concludes with a prayer for God's cleansing, anointing, and the expectation that He will speak to the hearts of the listeners through His Word.
(How to Understand the Kjv Bible) 49 Psalm 112
By Keith Simons5322:52KJV BibleTrust in GodRighteousnessPSA 112:1Keith Simons teaches on Psalm 112, emphasizing its dual nature as both a hallelujah and a beatitude, highlighting the characteristics of those who fear the Lord and delight in His commandments. He explains that such individuals are blessed, their families thrive, and they possess true riches that transcend worldly wealth. Simons reassures that despite the presence of evil and challenges, the righteous remain steadfast, trusting in God, and are remembered by Him. The psalm contrasts the fate of the righteous with that of the wicked, who will ultimately face despair. The message encourages believers to live righteously, showing compassion and generosity, reflecting God's character in their lives.
7 Ways to Fear God and Live
By Shane Idleman1140:27Fear Of GodTransformation through ReverencePSA 34:7PSA 112:1PRO 2:3PRO 9:10PRO 14:27ECC 12:13MAT 10:28Shane Idleman emphasizes the critical need for the fear of God in our lives, asserting that it can transform individuals, families, and even nations. He outlines seven ways to fear God and live, highlighting that this reverence leads to wisdom, influences decisions, restrains evil, and ultimately brings blessings. Idleman passionately argues that a true understanding of God's holiness and righteousness is essential for genuine worship and obedience, which in turn fosters a vibrant relationship with Him. He warns against the dangers of living without the fear of God, urging listeners to seek Him earnestly and embrace His transformative power. The message calls for a revival of the fear of God in churches and society to restore moral integrity and spiritual vitality.
Our Cottage Home
By John G. Paton1PSA 112:1PRO 22:6MAT 6:61TH 5:17HEB 10:25John G. Paton shares a touching account of his father's devout prayer life and unwavering commitment to God, creating a sanctuary of prayer in their humble cottage home. His father's consistent practice of family prayer, devotion to attending church, and discipline rooted in love rather than fear, left a lasting impact on their lives. Despite challenges and obstacles, his father's faithfulness to God and dedication to prayer influenced not only his immediate family but also the community around them, earning him respect and admiration in Christian circles.
A Prophet Among Profits
By David Servant0DEU 8:18PSA 112:1MAT 6:19LUK 3:11LUK 16:11ACT 4:32EPH 4:281TI 6:17JAS 2:5REV 3:17David Servant critiques a popular prosperity preacher's claim that Jesus was the greatest prosperity preacher, highlighting the difference between Jesus' selfless giving and the preacher's lavish lifestyle. The preacher's article twists Scripture to support his view on prosperity, ignoring Jesus' teachings on self-denial and caring for the poor. Servant emphasizes that biblical prosperity involves establishing God's covenant, giving to those in need, and following Jesus' example of generosity. He warns against false prophets who exploit others for personal gain and encourages discernment in supporting ministers who prioritize kingdom advancement over personal wealth.
Spending Our Days as Is Represented in the Former Chapter
By Philip Doddridge0PSA 36:9PSA 112:1PSA 141:2PRO 23:17ISA 37:10AMO 8:7MAT 5:16MAT 6:13MRK 8:34MRK 12:30JHN 17:4ROM 12:111CO 10:311CO 15:582PE 1:11Philip Doddridge preaches about the importance of Christians aiming high in their spiritual life, not settling for mediocrity, but striving for a deep and intimate relationship with God. He emphasizes the reasonableness of such a life, considering our identity as God's creation and Christ's redemption, highlighting the comfort, usefulness, and eternal impact it brings. Doddridge also discusses the positive effects of this life on dealing with afflictions, facing death with peace, and preparing for eternity, stating that a lack of desire for improvement would indicate a lack of true religion.
2. Bible Pictures of a Godly Home
By Denny Kenaston0PSA 112:1PSA 128:1PSA 144:1ISA 58:91CO 16:14Denny Kenaston preaches about the importance of having a vision for raising godly children, emphasizing the need for a vision written upon the heart by God's finger. He highlights the significance of not just knowing what to do in raising children, but having a spiritual vision where the Spirit of God writes His will upon the tables of our hearts. Through a detailed study of Psalms 144, he explores the Old Testament context of war and the desire for a peaceful society, illustrating the need for fathers to come home from battle to guide their families and take care of their homes. The sermon delves into various Old Testament pictures of a godly home, such as nurtured plants, polished stones, and olive plants, emphasizing the importance of nurturing, training, and discipling children from a young age. Denny Kenaston challenges the congregation to pay the price, make sacrifices, and change priorities to raise children who will be a mighty influence in the world.
William Tiptaft
By J.C. Philpot0PSA 112:1PRO 9:10PRO 14:27PRO 19:17PRO 22:9ISA 58:10JAS 1:221JN 3:18J.C. Philpot reflects on the remarkable life of William Tiptaft, emphasizing his unwavering commitment to self-denial, stewardship, and practical godliness. Tiptaft's dedication to living for God, serving His people, and obeying His will set him apart as a shining example of vital godliness and consistent Christian living. His fear of God was evident throughout his life, leading him to separate from the world, prioritize solitude and reflection, and exhibit a seriousness of character that inspired many. Despite his boldness and zeal for God, Tiptaft also displayed deep sympathy and solidarity with the poor, earning him the reputation of being 'the poor man's friend.'
Rejoice in the Word
By Warren Wiersbe0PSA 112:1Warren Wiersbe emphasizes the secret of Christian joy as believing and acting upon God's Word, highlighting that faith not rooted in the Word is mere presumption or superstition, and joy not stemming from faith is fleeting. He encourages rejoicing in the Word like finding hidden treasures, stressing the importance of delighting in and diligently studying God's Word to uncover its riches. Wiersbe challenges believers to assess if they truly value God's Word above all else, comparing it to food, sleep, or wealth, and prompts them to love and meditate on the Word consistently for guidance and illumination.
The Fear of the Lord
By Andrew Murray0Fear Of The LordTrust in GodPSA 2:11PSA 22:23PSA 34:9PSA 112:1PSA 135:20PRO 1:7PRO 9:10ISA 41:10ACT 9:311JN 4:18Andrew Murray emphasizes the dual nature of fear in the Scriptures, distinguishing between sinful fear, which stems from unbelief, and the reverent fear of the Lord, which is rooted in trust and leads to blessings. He explains that the fear of the Lord is essential for spiritual life, providing wisdom, protection, and joy, and is characterized by humility, vigilance, and zeal. Murray encourages believers to cultivate a childlike fear of God that honors Him and fosters a deep relationship, assuring that those who fear the Lord will not fear anything else. He highlights the importance of instilling this reverent fear in children, as it prepares them for a joyful walk with the Lord. Ultimately, he calls for a united heart that reveres God's name, promising that such fear will lead to love and joy in God.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 112 This psalm reiterates the themes of wisdom and the fear of the Lord (Ps 111). The wise have reason to be happy (112:1-5) and vigorous (112:6-10). 112:1-5 The fear of the Lord leads to a life of wisdom that honors God and blesses the family and community. The godly joyfully imitate God; their obedience is not slavish.