Salmos 1

Matthew Henry · Citado em PreceptAustin

Salmos 1:2

Henry comments on Ps 119:131 "When he was under a forced absence from God's ordinances he longed to be restored to them again; when he enjoyed ordinances he greedily sucked in the word of God, as new-born babes desire the milk. When Christ is formed in the soul there are gracious longings, unaccountable to one that is a stranger to the work. The degree of that desire appearing in the expressions of it: I opened my mouth and panted, as one overcome with hear, or almost stifled, pants for a mouthful of fresh air. Thus strong, thus earnest, should our desires be towards God and the remembrance of his name, Ps. 42:1, 2. Lk. 12:50. So animated was his desire that he looked into the animal world to find a picture of it. He was filled with an intense longing, and was not ashamed to describe it by a most expressive, natural, and yet singular symbol. Like a stag that has been hunted in the chase, and is hard pressed, and therefore pants for breath, so did the Psalmist pant for the entrance of God's word into his soul. Nothing else could content him. All that the world could yield him left him still panting with open mouth. For I longed for thy commandments. Longed to know them, longed to obey them, longed to be conformed to their spirit, longed to teach them to others (cp Ezra 7:10-note). He was a servant of God, and his industrious mind longed to receive orders; he was a learner in the school of grace, and his eager spirit longed to be taught of the Lord. Panting for holiness. A rare hunger; the evidence of much grace, and the pledge of glory. Puritan Thomas Manton writes on Ps 119:131… I opened my mouth, and panted. A metaphor taken from men scorched and sweltered with heat, or from those that have run themselves out of breath in following the thing which they would overtake. The former metaphor expressed the vehemency of his love; the other the earnestness of his pursuit: he was like a man gasping for breath, and sucking in the cool air. I longed for thy commandments. This is a desire which God will satisfy. "Open thy mouth wide, and I will fill it": Ps 81:10. William Cowper comments on Psalm 119:131… I opened my mouth, and panted. By this manner of speech, David expresses, as Basil thinks, animi propensionem, that the inclination of his soul was after God's word. For, this opened mouth, Ambrose thinks, is os interioris hominis, the mouth of the inward man, which in effect is his heart; and the, speech notes vehementem animi intensionem, a vehement intension of his spirit, saith Euthymius. Yet shall it not be amiss to consider here how the mind of the godly earnestly affected moves the body also. The speech may be drawn from travellers, who being very desirous to attain to their proposed ends, enforce their strength thereunto; and finding a weakness in their body to answer their will, they pant and open their mouth, seeking refreshment from the air to renew their strength: or as Vatablus thinks, from men exceeding hungry and thirsty, who open their mouth as if they would draw in the whole air, and then pant and sigh within themselves when they find no full refreshment by it. So he expresses it: "My heart burns with so ardent a longing for thy commandments, that I am forced ever and anon to gasp by reason of my painful breathing." However it be, it lets us see how the hearing, reading, or meditating of God's word wakened in David (Ed note: Some think Psalm 119 was written by the scribe Ezra) a most earnest affection to have the light, joy, grace, and comfort thereof communicated to his own heart. For in the godly, knowledge of good increases desires; and it cannot be expressed how vehemently their souls long to feel that power and comfort which they know is in the word; and how sore they are grieved and troubled when they find it not. And happy were we, if we could meet the Lord with this like affection; that when he opens his mouth, we could also open our heart to hear, as David here doth… For it is His promise to us all -- "Open thy mouth wide, and I will fill it." (see Ps 81:10 - Spurgeon's note) Let us turn it into a prayer, that the Lord, who opened the heart of Lydia (see Acts 16:14-note), would open our heart to receive grace when He offers by His word to give it. Henry Melvill writes on Ps 119:131… There are two ways in which these words may be understood. They may be considered as expressing the very earnest longing of the Psalmist for greater acquaintance with God in spiritual things; and then in saying, "I opened my mouth, and panted," he merely asserts the vehemence of his desire. Or you may separate the clauses: you may regard the first as the utterance of a man utterly dissatisfied with the earth and earthly things, and the second as the expression of a consciousness that God, and God only, could meet the longings of his soul. "I opened my mouth, and panted." Out of breath, with chasing shadows, and hunting after baubles, I sit down exhausted, as far off as ever from the happiness which has been earnestly but fruitlessly sought. Whither, then, shall I turn? Thy commandments, O Lord, and these alone, can satisfy the desires of an immortal being like myself; and on these, therefore, henceforward shall my longings be turned. (Amen) Delight (02656) (hepes/chepes/chephets from verb chaphets = to delight in) is a masculine noun which means to take pleasure or find enjoyment in something. It speaks of delight, desire, pleasure. To feel great favor towards something. To experience emotional delight (referring either to men as here in Ps 1:2 or to God - 1Sa 15:22, Ps 16:3, Isa 44:28, 46:10; 48:14; 53:10). It is interesting that the first use of this Hebrew word is not until the time of 1 Samuel 15:22! Baker - A masculine noun meaning delight, pleasure, desire, matter. The root idea is to incline toward something. The word signifies delight in or (in an unrealized sense) a desire for earthly goods, such as Solomon's desire for timber (110[22-24]); a delight in fruitful land (Mal. 3:12); or the delight of hands in their labor (Prov. 31:13). The word also refers to people's delight in God's Law (Ps. 1:2); His works (Ps. 111:2); God's own delight in His works (Isa. 46:10; 48:14); His lack of delight in foolish or disrespectful people (Eccl. 5:4[3]; Mal. 1:10). Three times the word is used to liken a person or nation to an undesirable vessel (Jer. 22:28; 48:38; Hos. 8:8). In addition, the word is used in Ecclesiastes to refer to a matter without respect to its delightfulness (Eccl. 3:1, 17). (The Complete Word Study Dictionary – Old Testament) Gilbrant - This masculine noun is derived from the verb chāphﬁts and usually means "desire" or "pleasure," although it can also refer to a "business matter." In Ps 1, the righteous person is described as one whose desire is in the Law of the Lord (Ps 1:2). Job's friend Eliphaz asked him rhetorically what pleasure the Lord would find in Job's righteousness (Job 22:3). Isaiah prophesied that Cyrus would accomplish all the Lord's delight (Isa 44:28). In other places, chﬁphets is used to denote "costly jewels." Isaiah described the future glory of Israel as having walls of precious stones (Isa 54:12). Wisdom is described as being more precious than rubies (Pr 3:15). Chﬁphets can denote someone's business affairs. The preacher declares that every affair has its time and season (Eccl 3:1, 17). He further advises his hearers not to marvel at the matter (or affair) of the oppression of the poor, because God notices it (Ecc. 5:8). (Complete Biblical Library) Hapes/chapes - 38 verses - Usage: care(1), delight(8), delightful(2), delights(1), desirable things(1), desire(10), desired(2), event(1), good pleasure(3), matter(1), pleased(1), pleasure(3), precious(1), sight(1), undesirable*(2), what you desire(1). 1 Sam. 15:22; 1 Sam. 18:25; 2 Sam. 23:5; 1 Ki. 5:8; 1 Ki. 5:9; 1 Ki. 5:10; 1 Ki. 9:11; 1 Ki. 10:13; 2 Chr. 9:12; Job 21:21; Job 22:3; Job 31:16; Ps. 1:2; Ps. 16:3; Ps. 107:30; Prov. 3:15; Prov. 8:11; Prov. 31:13; Eccl. 3:1; Eccl. 3:17; Eccl. 5:4; Eccl. 5:8; Eccl. 8:6; Eccl. 12:1; Eccl. 12:10; Isa. 44:28; Isa. 46:10; Isa. 48:14; Isa. 53:10; Isa. 54:12; Isa. 58:3; Isa. 58:13; Isa. 62:4; Jer. 22:28; Jer. 48:38; Hos. 8:8; Mal. 1:10; Mal. 3:12 1Sam 15:22 And Samuel said, “Has the LORD as much delight (Lxx = theletos = wished for, desired, also used in Mal 3:2) in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams. Ps 16:3-note As for the saints who are in the earth, they are the majestic ones in whom is all my delight. (Lxx = thelema)

Salmos 1:2

Henry - To meditate in God’s word is to discourse concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. J.

Salmos 1:4-6

Henry - they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming whose fan is in his hand and who will thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath (Ps. 35:5), so unable to stand before it or to escape it, Isaiah 17:13. TWO WAYS TWO RESULTS In summary, the psalmist draws out a dramatic horticultural contrast between a well watered tree and worthless chaff! This picture should jog any thinking person's mind and cause them to pay careful attention to the wisdom of the psalmist. But of course not all will read and heed because of their deceived minds and stubborn, rebellious wills. When I was in elementary school I memorized a poem by Robert Frost which greatly disturbed me (I was not a believer at that time), especially his closing stanza… THE ROAD NOT TAKEN I shall be telling this with a sigh Somewhere ages and ages hence: Two roads diverged in a wood, and I-- I took the one less traveled by, And that has made all the difference. Frost's poem certainly mirrors the theme of Psalm 1 which effect contrasts two continual conducts which invariably yield two distinct destinies. Frost's first stanza is interesting Two roads diverged in a yellow wood, And sorry I could not travel both And be one traveler, long I stood And looked down one as far as I could To where it bent in the undergrowth; In other words, in this short life there are only two roads. There is no middle ground. Every man and woman will walk down one road or the other. The sobering words of Frost recall the even more solemn words of the Savior, who describes three arresting arithmetic analogies all based in their essence on the number two. TWO WAYS/GATES Matthew 7:13 (note) "Enter (aorist imperative = Do this now! It is urgent!) by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. 14 "For the gate is small, and the way is narrow that leads to life, and few are those who find it. TWO TREES/FRUITS Matthew 7:15 (note) "Beware (present imperative) of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. 16 "You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? 17 "Even so, every good tree bears good fruit; but the bad tree bears bad fruit. 18 "A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. 19 "Every tree that does not bear good fruit is cut down and thrown into the fire. 20 "So then, you will know them by their fruits. TWO DESTINIES/ENDS Matthew 7:21 (note) "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does (present tense = not perfectly but as their general lifestyle) the will of My Father Who is in heaven. 22 "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' 23 "And then I will declare to them, 'I never knew you; DEPART (present imperative) FROM ME, YOU WHO PRACTICE (present tense = habitually, as one's lifestyle, as the general "direction" of their life) LAWLESSNESS.' TWO HOUSES/FOUNDATIONS Matthew 7:24 (note) "Therefore everyone who hears these words (Sermon on the Mount - see notes Matthew 5:1ff) of Mine, and acts (present tense = as their lifestyle - the general "direction" of their life) upon them, may be compared to a wise man, who built his house upon the rock. 25 And the rain descended, and the floods came, and the winds blew, and burst against that house; and yet it did not fall, for it had been founded upon the rock. 26 And everyone who hears these words of Mine, and does not act (present tense = the general "direction" of their life - your behavior does not save us but is a good indicator of whether one is genuinely saved, cp James 2:14 ; James 2:15-18; 2:19-2:26 - see notes on Js 2:14 ; 2:15; 2:16; 2:17; James 2:18; 2:19;2:20; 2:21; 2:22; 2:23; 2:24; 2:25; 2:26) upon them, will be like a foolish man, who built his house upon the sand. 27 And the rain descended, and the floods came, and the winds blew, and burst against that house; and it fell, and great was its fall." M R

Salmos 1:4-6

Henry writes that the wicked "shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it.

Salmos 1:4-6

Henry writes that sinners will not be in the… general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2Thes 2:1. The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luke 13:27. The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when He will separate between the sheep and the goats, the tares and the wheat.