Bible Heaven/Bible Heaven.iso/spurgeon/ps1.1

Text File | 1993-03-15 | 22KB | 397 lines

        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 first Psalm, 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 verse #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 verse #4-6|) he contrasts the state and character of
the ungodly, reveals the future, and describes, in telling
language, his ultimate doom.

                           EXPOSITION.

        "BLESSED"--see how this Book of Psalms opens with a
benediction, even as did the famous Sermon of our Lord upon the
Mount! The word translated "blessed" is a very expressive one.
The original word is plural, and it is a controverted matter
whether it is an adjective or a substantive. Hence we may learn
the multiplicity of the blessings which shall rest upon the man
whom God hath justified, and the perfection and greatness of the
blessedness he shall enjoy. We might read it, "Oh, the
blessednesses!" and we may well regard it (as Ainsworth does) as
a joyful acclamation of the gracious man's felicity. May the like
benediction rest on us!

        Here the gracious man is described both negatively (verse
#1|) and positively (verse #2|). He is a man _who does not walk
in the counsel of the ungodly_. He takes wiser counsel, and walks
in the commandments of the Lord his God. To him the ways of piety
are paths of peace and pleasantness. His footsteps are ordered by
the Word of God, and not by the cunning and wicked devices of
carnal men. It is a rich sign of inward grace when the outward
walk is changed, and when ungodliness is put far from our
actions. Note next, _he standeth not in the way of sinners_. His
company is of a choicer sort than it was. Although a sinner
himself, he is now a blood-washed sinner, quickened by the Holy
Spirit, and renewed in heart. Standing by the rich grace of God
in the congregation of the righteous, he dares not herd with the
multitude that do evil. Again it is said, "_nor sitteth in the
seat of the scornful_." He finds no rest in the atheist's
scoffings. Let others make a mock of sin, of eternity, of hell
and heaven, and of the Eternal God; this man has learned better
philosophy than that of the infidel, and has too much sense of
God's presence to endure to hear his name blasphemed. The seat of
the scorner may be very lofty, but it is very near to the gate of
hell; let us flee from it, for it shall soon be empty, and
destruction shall swallow up the man who sits therein. Mark the
gradation in the first verse:

        He  walketh not in the counsel of the ungodly,
        Nor _standeth_  in _the way_   of     _sinners_.
        Nor SITTETH     in  the SEAT   of     SCORNFUL.

        When men are living in sin they go from bad to worse. At
first they merely _walk_ in the counsel of the careless and
_ungodly_, who forget God--the evil is rather practical than
habitual--but after that, they become habituated to evil, and
they _stand_ in the way of open _sinners_ who willfully violate
God's commandments; and if let alone, they go one step further,
and become themselves pestilent teachers and tempters of others,
and thus they _sit in the seat of the scornful_. They have taken
their degree in vice, and as true Doctors of Damnation they are
installed, and are looked up to by others as Masters in Belial.
But the blessed man, the man to whom all the blessings of God
belong, can hold no communion with such characters as these. He
keeps himself pure from these lepers; he puts away evil things
from him as garments spotted by the flesh; he comes out from
among the wicked, and goes without the camp, bearing the reproach
of Christ. O for grace to be thus separate from sinners.

        And now mark his positive character. "_His delight is in
the law of the Lord_." He is not _under_ the law as a curse and
condemnation, but he is _in_ it, and he delights to be in it as
his rule of life; he delights, moreover, to _meditate_ in it, to
read it _by day_, and think upon it _by night_. He takes a text
and carries it with him all day long; and in the night-watches,
when sleep forsakes his eyelids, he museth upon the Word of God.
In the _day_ of his prosperity he sings _psalms_ out of the Word
of God, and in the _night_ of his affliction he comforts himself
with _promises_ out of the same book. "The law of the Lord" is
the daily bread of the true believer. And yet, in David's day,
how small was the volume of inspiration, for they had scarcely
anything save the first five books of Moses! How much more, then,
should we prize the whole written Word which it is our privilege
to have in all our houses! But, alas, what ill-treatment is given
to this angel from heaven! We are not all Berean searchers of the
Scriptures. How few among us can lay claim to the benediction of
the text! Perhaps some of you can claim a sort of negative
purity, because you do not walk in the way of the ungodly; but
let me ask you-- Is your delight in the law of God? Do you study
God's Word? Do you make it the man of your right hand--your best
companion and hourly guide? If not, this blessing belongeth not
to you.

              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 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
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.

        Verse 1.--The word _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." 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 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 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 #Ro
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 #Mt 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
(#Ex 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," (#Ps
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 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.

        Verse 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 #Ps 32:30|, "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 all 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.

        Verse 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.

        Verse 2.--I have no rest, but in a nook, with _the
book_.--Thomas a Kempis, 1380--1471.

        Verse 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." #Pr 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 shoes 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.

                       HINTS TO PREACHERS.

        Verse 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.

        Verse 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.

        Verse 1, _in connection with the whole Psalm_. The wide
difference between the righteous and the wicked.

        Verse 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.

        Verse 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.

        Verse 2 (last clause).--The benefits, helps, and
hindrances of meditation.