its arrows, even bitter words, against the humble and upright, Jesus and
his disciples. But these are not the only weapons that have been drawn
against them. How the malice of the Jews returned upon their own heads
no one is ignorant, though few lay it to heart, and consider them as set
forth for an example.—_George Horne._
_Verses 14, 15._—When the wicked are most near to do a mischief to the
Lord’s people, then is a mischief most near unto them.—_David Dickson._
_Verse 16.—“A little that a righteous man hath,”_ etc. To wit, 1.
Because the wicked do often enrich themselves by unjust means, and so
have much vexation and trouble with them, and likewise thereby do
treasure up wrath against the day of wrath; whereas the righteous with a
little, well gotten, have much peace of conscience, with hope of heaven
hereafter. 2. Because the righteous use theirs well, and are the better
for them; whereas the wicked abuse their many ways, and are in many
respects the worse for them. 3. Because the righteous enjoy what they
have from hand to mouth as the gifts of God, and the pledges of his
fatherly love and care over them, and so it is to them as manna from
heaven, and hereby they enjoy much sweet comfort, and are fully
satisfied with what they have; whereas the wicked have none of this joy
nor satisfaction by their wealth. 4. Because God by his blessing doth
usually make that the righteous enjoy to be more effectual for their
good than is the abundance of the wicked. A little coarse fare makes
them more healthful and strong than the wicked are with all their
plenty. And, 5. Because the wicked enjoyeth not his wealth long, as the
righteous man doth; and this indeed agrees best with the following
words.—_Arthur Jackson._
_Verse 16._—Strangers to Christ have the use of outward mercies, but
cannot be properly said to have the enjoyment; they seem to be masters
of them, but indeed they are servants to them; possessors as to outward
use, but slaves as to their inward affections; they serve them while
they seem to dispose of them; they do not _dominari_, but _servire_—have
not the command of, but are enslaved. Nor is their use truly
comfortable; they may fancy comfort, but their comfort is but a fancy;
it flows from another fountain than can be digged in earth; true, solid
comfort is the portion of those only who have the righteousness of
Christ for their portion. These may look upon every temporal enjoyment
as a token of everlasting love, as a pledge and earnest of eternal
glory; and both these, because they may receive them as the purchase of
the blood and righteousness of Christ; ay, here is the well-spring of
comfort, the fountain of that comfort which is better than life. Oh,
what comfort is it to taste the sweetness of Christ’s love in every
enjoyment! When we can say, “Christ loved me, and gave himself for me,
that I might enjoy these blessings,” oh, how will this raise the value
of every common mercy! Christ’s righteousness which was performed, the
highest expression of his love, purchased this for me! Upon this account
is that of the Psalmist true, “_A little that a righteous man hath is
better than the riches of many wicked._” He that hath but food and
raiment hath in this respect more than he that hath the Turkish empire,
or the gold of the Indies. He hath more ground of comfort in his little
than they in all.—_David Clarkson._
_Verse 16._—If thine estate were but little, yet it would be perfumed
with love and that lump of sugar in thy cup would make the liquor sweet,
be it never so small. As the waters which flow from the hills of some of
the islands of Molucca taste of the cinnamon and cloves which grow
there, so should thy gift, though it were but water, taste of the
goodwill and special grace of the Giver. Thy “_little_,” with the fear
of the Lord, would be “_better than the riches of many wicked men_.” As
a little ring with a very costly diamond in it is far more worth than
many great ones without it, so thy estate, though it were but a penny,
should be joined with the precious jewel of that love which is better
than life, and enjoyed by special promise, and thereby be infinitely
more worth than the thousands and millions of others bestowed merely
from common bounty, and enjoyed only by a general providence.—_George
Swinnock._
_Verse 16._—’Tis as possible for a wicked man to fill his body with air
and his chest with grace, as his mind with wealth. ’Tis with them as
with a ship; it may be overladen with silver and gold, even unto
sinking, and yet have compass and sides to hold ten times more. So here,
a covetous wretch, though he have enough to sink him, yet he shall never
have enough to satisfy him. So that the conclusion which the Psalmist
delivers is most worthy to be observed: “_A little that a righteous man
hath is better than the riches of many wicked_;” he doth not say of how
many, because let us think of never so many, yea, of all of them, the
righteous man’s little is better in very many respects than all their
greatest treasures heaped together. The King of Spain although the
greatest prince in Christendom by far, having his empire so far
extended, that he may truly say, that the sun ever shines upon his
dominions, yet gives this for his motto, _Totus non sufficit orbis_, The
whole world is not sufficient. God by Solomon tells us that “In the
house of the righteous is much treasure” (Prov. xv. 6), although many
times there is scarce a good bed to lie, or a seat to sit on. The time
will certainly come, when the richest wicked men that ever lived will
see clearly that their account would have been much narrower, and
consequently their condition to all eternity less miserable, if they had
been so poor as to have begged their bread from door to door all their
lives long. ’Tis with the blessings of this life as ’tis with perfumed
gloves; when they are richly perfumed their perfume is much more
valuable than the leather of which they are made: so, not so much
earthly blessings considered in themselves, as their being perfumed with
the sweet love of God in Christ, is that which maketh them blessings
indeed, truly deserving the name they bear. Now all the blessings of
those who have made Mary’s choice are all thus perfumed; all the barley
bread they eat, be it never so coarse; all the clothes they wear, be
they never so mean; with all their other temporal blessings, they
proceed from the same sweet love of God, wherewith he was moved to
bestow Jesus Christ upon them for salvation. Rom. viii. 32.—_John
Glascock’s Sermon, entitled “Mary’s Choice,” 1659._
_Verses 16, 17._—A little blest is better than a great deal curst; a
little blest is better than a world enjoyed; a pound blest is better
than a thousand curst; a black crust blest is better than a feast curst;
the gleanings blest are better than the whole harvest curst; a drop of
mercy blest is better than a sea of mercy curst; Lazarus’ crumbs blest
was better than Dives’ delicates curst; Jacob’s little blest unto him
was better than Esau’s great estate that was curst unto him. ’Tis always
better to have scraps with a blessing, than to have manna and quails
with a curse; a thin table with a blessing is always better than a full
table with a snare; a threadbare coat with a blessing is better than a
purple robe curst; a hole, a cave, a den, a barn, a chimney-corner with
a blessing, is better than stately palaces with a curse; a woollen cap
blest is better than a golden crown curst; and it may be that emperor
understood as much, that said of his crown, when he looked on it with
tears: “If you knew the cares that are under this crown you would never
stoop to take it up.” And therefore, why should not a Christian be
contented with a little, seeing his little shall be blest unto him?
Isaac tills the ground and sows his seed, and God blesses him with an
hundredfold; and Cain tills the ground and sows his seed, but the earth
is cursed to him and commanded not to yield to him his strength. Oh,
therefore never let a Christian murmur because he hath but little, but
rather let him be still a-blessing of that God that hath blest his
little, and doth bless his little, and that will bless his little to
him.—_Thomas Brooks._
_Verse 17.—“For the arms of the wicked shall be broken: but he upholdeth
(or underprops) the righteous.”_ By “_the arms of the wicked_,” you are
to understand their strength, their valour, their power, their wit,
their wealth, their abundance, which is all the arms they have to
support and bear up themselves in the world with. Now, these arms shall
be broken, and when they are broken, then, even then, will God uphold
the righteous, that is, God will be a continual overflowing fountain of
good to his righteous ones; so that they shall never want, though all
the springs of the wicked are dried up round about them.—_Thomas
Brooks._
_Verse 18.—“The Lord knoweth the days of the upright.”_ Depositeth their
days, lays them up in safety for them: for such is the original idea of
ירע.—_John Fry._
_Verse 18.—“The Lord knoweth the days of the upright,”_ and they cannot
be cut short by the malice of man.—_W. Wilson._
_Verse 20.—“As the fat of lambs.”_ As the glory of fat sheep, which are
at length slain.—_Targum._
_Verse 20.—“Fat of lambs.”_ As the fat of the sacrifices was consumed on
the altar by the fire (which was a type of God’s righteous vengeance
upon sinners), till it vanished into smoke; so the wicked will be the
sacrifices to God’s justice, and be destroyed by the fire of his
indignation.—_Thomas Scott._
_Verse 20.—“Into smoke shall they consume.”_ “What hath pride profited
us? or what hath our boasting of riches given us?” Such are the things,
they shall speak who are in hell, and who have sinned. For the hope of
the ungodly is like a dry thistle-down, by the wind carried away, or the
thin foam spread upon the billows or as a smoke floated hither and
thither by the wind, or as the remembrance of a wayfaring man for a
day.—_Wouter of Stoelwÿk, 1541._
_Verse 21.—“Payeth not again;”_ _i.e._, has it not in his power, from
his straitened circumstances, to repay what he has borrowed: comp. Deut.
xxviii. 12. A Jew thus circumstanced became the bond-slave of his
creditors: comp. 2 Kings iv. 1.—_Daniel Cresswell._
_Verse 22._—God promiseth that the seed of his people shall inherit the
earth. The child of such a tenant as paid his rent well, shall not be
put out of his farm.—_John Glascock._
_Verse 23.—“The steps of a good man are ordered by the Lord.”_ When this
Pilot undertakes to steer their course, their vessel shall never split
upon the rock, run upon the sands, or spring a leak, so as to sink in
the seas. To be sure he will see them safe in their harbour. He was no
Christian, yet I suppose none will deny but he spake good divinity, who
said, “If a man will choose God for his Friend, he shall travel securely
through a wilderness that hath many beasts of prey in it; he shall pass
safely through this world; for he only is safe that hath God for his
guide.” (Ar. Epist. xxvii.) Doth he not speak a little like David
himself (Psalm xxxvii. 23), who never expected to come to glory except
he were guided by his counsel? Now, if a poor heathen could say thus,
and see good reason to trust God, and admire his faithfulness as he doth
frequently (and so doth Seneca, justifying God’s faithfulness in all his
dealings with the best men in all their sufferings, and the prosperity
of the wicked); what then shall the heavenly Christian say, who hath
experienced so much of God’s faithfulness in answering his prayers, in
fulfilling his promises, and supplying all his exigencies?—_James
Janeway._
_Verse 23.—“He delighteth in his way.”_ Note that in verse four, we are
bidden to delight in the Lord, and here he delights in us, and as here
our way is his delight, so in verse thirty-four we are to “keep _his_
way.” These antitheses are instructive.—_C. H. S._
_Verses 23, 24._—Strange words to us! the very “_steps_” all
“_ordered_,” and that by an Almighty One, who “delights” in the goodness
of the good man’s way. And yet the inference so distinctly to be drawn
is that the good man _may_ fall, and that his God and Guide may stand by
and behold and permit!
Let us add to the suggestion of these verses, one or two references
which may help us to establish the principle in our hearts, that the
child of God may fall and still remain the child of God; and also to
explain somewhat of the reason why this is part of their lot, whether
ordered, or only permitted, at all events, a step of the “right way,” by
which God leads them to a city of habitation. Psalm cvii. 7.
It is observed near the close of Hezekiah’s good and prosperous life
that, “in the business of the ambassadors of the princes of Babylon ...
God left him _to try him_, that he might know all that was in his
heart.” 2 Chron. xxxii. 31. And again, in Daniel’s prophecy regarding
the latter days, we find (Daniel xi. 35), “And some of them of
understanding shall fall, _to try them_, and _to purge_, and _to make
them white_.” In the two preceding verses, we have also some valuable
details regarding such falls, such as the help with which God will
uphold them, the flatteries with which the world will still beset, and
hinder them from rising again; the outward troubles into which their
fall shall lead them, as through a furnace; the high position
(instructors of many) which yet shall not save them from their needed
ordeal—the time appointed—and the end in view. So here. The
acknowledgment of the possibility of the good man’s fall is accompanied
with the precious assurance that “_he shall not be utterly cast
down_.”—_Mary B. M. Duncan, in “Under the Shadow, 1867.”_
_Verse 24.—“Though he fall, he shall not be utterly cast down,”_ etc.
Thus the Spirit comforts and answers the secret thoughts which everyone
might have, saying with himself, I have, however, seen it happen, that
the righteous is oppressed, and his cause is trodden in the dust by the
wicked. Nay, he replies, dear child, let it be so, that he falls; he
still cannot remain lying thus and be cast away; he must be up again,
although all the world doubts of it. For God catches him by the hand,
and raises him again.—_Martin Luther._
_Verse 24.—“Though he fall,”_ namely, as one that were faint-hearted,
“_he shall not be cast off_,” namely, utterly, or for ever from God (2
Cor. iv. 9); “_for the Lord putteth under his hand_,” _i.e._, his power
and might, namely, to uphold him from utter falling away, which we
should quickly do if God were not with us.—_Thomas Wilcocks._
_Verse 24._—A man pardoned, and justified by faith in Christ, though he
may, and sometimes doth, fall into foul sins, yet they never prevail so
far as to reverse pardon, and reduce to a state of non-justification.
“_Though he fall, he shall not be utterly cast down: for the Lord
upholdeth him with his hand!_” He speaks of a good man pardoned,
justified; he may fall; but how far? from pardon, from justification?
No, then he should utterly fall, be cast down beneath God’s hand; but
the text saith, he shall not be utterly cast down; for the Lord
upholdeth him with his hand; or, as Montanus renders the words, the Lord
upholdeth his hands, and he will not let him sink into such a condition.
If it were so, then sin should have dominion over him, but, Rom. vi. 14.
“Sin shall not have dominion over you;” and chap. viii. 2, justified
ones are freed from the law of sin and death; and verse 30, the
predestinated, called, justified, and glorified ones, are so linked
together, that there is no breaking their chain; if they do sin, they
have an “Advocate with the Father, Jesus Christ the righteous, and he is
the propitiation for our sins.” 1 John ii. 1, 2.—_William Greenhill._
_Verse 25.—“I have been young, and now am old, yet have I not seen the
righteous forsaken”_ (he doth not say, In my experience I never saw the
righteous afflicted, but, I never saw him left or forsaken in his
affliction), “_and I never saw his seed begging their bread_:” he puts
in that, because begging of bread, especially in the commonwealth of
Israel, and in the state of the Jews, was a note of utter dereliction!
for though God had told them that they should have the poor always with
them, yet he had given an express law that there should be no beggar
among them; therefore, saith he, I have not seen the righteous so
forsaken, that they should be forced to live by begging. If any say,
that David himself begged, he asked bread of Abimelech and of Nabal; I
answer, it is a good rule, and it resolves the case; transitory cases,
and sudden accidents, make no beggars: we must not say, David was a
beggar, or begged his bread, because once he was in a strait and asked
bread of Abimelech; and in a second strait sent to Nabal: in such sudden
cases, the richest man in the world may be put to ask a piece of bread.
A good man may fall into such wants, but good men are rarely, if ever or
at all, left in them.—_Joseph Caryl._
_Verse 25.—“Yet have I not seen the righteous forsaken, nor his seed
begging bread.”_ Perhaps it will be objected that there have been many
righteous men poor: but the place speaketh of a righteous charitable
man, for so the following verse showeth, which saith, “He is ever
merciful, and lendeth; and his seed is blessed.” And who hath seen such
a one or his seed to be brought to such poverty as to beg his bread?
When our Saviour Christ had fed four thousand with seven loaves and a
few fishes, all being filled, seven baskets full of fragments were
gathered up; and it is Saint Austin’s note upon it, _crescit dum
impenditur victus, sic eleemosyna si indigentibus erogetur_, the
victuals in expending were augmented, and so is the alms which is given
to the poor.—_Michael Jermin._
_Verse 25.—“Yet have I not seen,”_ etc. I believe this to be literally
true in all cases. I am now grey-headed myself; I have travelled in
different countries, and have had many opportunities of seeing and
conversing with religious people in all situations in life; and I have
not, to my knowledge, seen one instance to the contrary. I have seen no
_righteous man forsaken_, nor any _children_ of the righteous _begging
their bread_. God puts honour upon all that fear him; and thus careful
is he of _them_, and of their _posterity_.—_Adam Clarke._
_Verse 25.—“Begging bread.”_ This is not meant of an occasional seeking
relief in want (for so David himself desired bread of Abimelech, 1
Samuel xxi. 3, and he and his soldiers desired some supply of victuals
from Nabal, ch. xxv. 8); but of living in a continual way of begging
from door to door, which is denounced as a curse against the wicked
(Psalm cix. 10), “Let his children be continually vagabonds, and beg.”
Nor doth it hence follow, that neither the righteous man, nor his seed,
are ever brought to this sad degree of misery; but only that it doth so
rarely happen, that David in all his time had never seen it.—_Arthur
Jackson._
_Verse 25._—This observation of the Psalmist will be found generally
verified. We find indeed exceptions, as in the case of Eli’s family. But
this was the result of his defect of character as a righteous man. And
we know that the promises must fail, if they neglect the means necessary
to their accomplishment (see Genesis xviii. 19). But some think that
this verse admits of an explanatory supplement; and render the last
clause thus, “Nor his seed (forsaken, though) begging bread.”—_David
Davidson, in “The Pocket Commentary, 1836.”_
_Verse 25._—These words must be taken as a general observation, not
absolutely verified in every case; yet the strict fact is, I apprehend,
that the immediate descendants of truly pious persons are very seldom,
if ever reduced to such extremities, unless by their own great
imprudence, or their abandoned practices.—_William Walford._
_Verse 25._—Here he recordeth an experiment of his (such as whereof
Psalm cxix. is mostly made up), and if other men’s experiences agree not
altogether with his, it is no wonder: kings use not to mind
beggars.—_John Trapp._
_Verses 25, 26._—Many persons are solicitously perplexed how their
children shall do when they are dead; yet they consider not, how God
provided for them when they were children. Is the Lord’s arm shortened?
Did he take thee from thy mother’s breasts; and when thy parents forsook
thee (as the Psalmist saith), became thy Father? And cannot this
experienced mercy to thee, persuade thee that he will not forsake thine?
Is not “Jesus Christ the same yesterday, and to-day, and for ever?” “I
have been young,” saith David, “and now am old; yet have I not seen the
righteous forsaken,” that is granted, nay, “nor his seed begging bread.”
Many distrustful fathers are so carking for their posterity, that while
they live they starve their bodies, and hazard their souls, to leave
them rich. To such a father it is said justly, _Dives es hœredi, pauper
inopsque tibi_. Like an over-kind hen he feeds his chickens, and
famisheth himself. If usury, circumvention, oppression, extortion, can
make them rich, they shall not be poor. Their folly is ridiculous; they
fear lest their children should be miserable, yet take the only course
to make them miserable; for they leave them not so much heirs to their
goods as to their evils. They do as certainly inherit their fathers’
sins as their lands: “God layeth up his iniquity for his children: and
his offspring shall want a morsel of bread.” Job xxi. 19.
On the contrary, the good man “_is merciful, and lendeth; and his seed
is blessed_.” What the worldling thinks shall make his posterity poor,
God saith shall make the good man’s rich. The precept gives a promise of
mercy to obedience, not confined to the obedient man’s self, but
extended to his seed, and that even to a thousand generations, Exodus
xx. 6. Trust, then, Christ with thy children; when thy friends shall
fail, usury bear no date, oppression be condemned to hell, thyself
rotten to the dust, the world itself turned and burned into cinders,
still “Jesus Christ is the same, yesterday, and to-day, and for
ever.”—_Thomas Adams._
_Verse 26.—“He is ever merciful, and lendeth; and his seed is blessed.”_
He, the good man, is “_merciful_” to _himself_, for mercy, like charity,
begins at home; he is not afraid to eat a good meal because he hath
children. And he is merciful to _others_ too; for he will lend and do
good to whom he can, and then his seed fares the better for it. Mark,
that the more he gives and lends in doing works of mercy, the better it
is for his children; for those children are ever best provided for whose
parents bear this mind—they had rather trust God with their children,
than their children with riches; and have made this their hope, that
though they die, yet God lives. Did but one of those rich and wretched
parents (who pinched and pined himself to make his son a gentleman,
forsooth), rise from the dead, and see that proverb of Solomon fulfilled
in himself, “He begetteth a son, and in his hand is nothing;” I persuade
myself, the rumination of this world afflict him in his soul as much as
any one pain of sense, even in hell itself, O consider this, you that
now live and see it in others; and remember withal, that if your goods
be either ill-gotten, or worse kept, it may be your children’s case when
you are departed, and feel it, though you see it not.—_Matthew
Griffith._